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  1. Asalamu aleykum wr wb my brothers and sisters I want to ask you if there are any Quranic and Hadith sources for those Bible verses. My mother is a Christian lady and she show me that verses. Another question is: How is it that the Bible calls Jesus son of God and Allah swt should be the father? I found even enough Bible verses who explain that God is one and almighty, however this son and father thing is confusing me a bit, but I can remember there was something about the difference of the translation of the Bible like differences in Latin, Hebrew, Aramean and Greek. I would be glad if someone can send me good sources. Wa salam
  2. Assalamu alaikum, I have saved up some money to buy some islamic books with and right now I can't choose between buying the first volume of al-Kafi in english or the shi'a hadith collection "The scale of wisdom", so I'm wondering if anybody has any of these books and can suggest one of them for me and the reasons why I should buy that one and not the other. Al-Kafi vol.1 costs about 13 pounds + shipping and The scale of wisdom 26 pounds + shipping (but it has over a 1000 pages). I don't have any other hadith collections so maybe the scale of wisdom would be a better choice?
  3. Assalamu Alaikom. One hadith I have heard goes like this: Shaykh Jalil al Fadl ibn Shadhan ibn Khalil narrarated from Muhammad ibn Abi Amierrda narrarated from Jamil ibn Durjan from Zaraarah ibn Aeyena, from Abu Abdallah (alaihe salam), who said: "And out of Yemen will come the Yamani, with bleached flags (white flags, البيض) on one day, one month, one year (meaning someday)." قال الشيخ الجليل الفاضل ابن شاذان بن الخليل (طيب الله مرقده): حدّثنا محمّد بن أبي عميررضي الله عنه قال: حدّثنا جميل بن دراج، قال: حدّثنا زرارة بن أعين، عن أبي عبد الله عليه السلام قال: قال: وخروج اليماني من اليمن مع الرايات البيض في يوم واحد، وفي شهر واحد، وسنة واحدة. The problem is, I know none of these narrarators! I searched up Shaykh Jalil al Fadl, and I got this: A to Z of the Druze Page 148 Shaykh Al Fadil (1597-1640): "... a Druze sage known for his ascetic lifesryle and spiritual leadership." (His real name was Muhammad Abu Hilal) So is this the narrator?
  4. Salam to everyone out there! I urge everyone to read this post CAREFULLY. Being a sunni myself I find many sunni beliefs to be absolutely strange. I am born into a sunni family and have been practicing sunni Islam for decades. However, sunnis' blind belief in bukhari narrations have shocked me. It wasn't until I read bukhari myself. I found many ridiculous things in that book. In fact, many things found in bukhari are total non-sense and it looks like someone deliberately tried to corrupt this collection by adding false things in it. For example, bukhari contains a narration that states that monkey used to stone and kill each other for committing adultery. I find it strange that how can Sunnis believe in such a book that narrates such things. I asked a question about authenticity of bukhari from a strict bukhari believer some time ago. I told him that I don't believe in some narrations of bukhari, and he became furious and angry. He started to say things like "You are infected with believe that not all narrations in bukhari are authentic". The aim of this post is to investigate some claims sunnis put forward to make the case of bukhari strong. Here are some reasons for why sunnis believe in bukhari, and I want shia perspective on this. Reason #1. Sound chain of Narrators in Bukhari's collection Sunnis claim that bukhari's collection contain narrations that are extremely sound. It is very unlikely that bukhari's collection might contain fabricated narrations. Reason #2 Reliable Narrators Secondly, Sunnis also state that Bukharis collection is authentic because all the narrators in bukhari's collection are authentic, according to sunni Islam. Reason #3 Bukhari's criteria of hadith selection This third reason is also put forward by most sunnis. They claim that bukhari's criteria of selecting hadith was very strict. He never included anything in his collection until or unless he investigated and thoroughly examined narrations himself. So he cannot include fabricated narrations in his collection. Reason #4 Bukhari was a hadith expert Sunnis and many followers of bukhari also state that Bukhari was a hadith expert. He was a learned scholar who had great knowledge of hadith. Therefore, he should be trusted. My main question is: what is shia perspective on these reasons sunnis give for authenticity of bukhari? I think that the shia view is completely different from Sunni view of hadith. Shias believe that there is no such thing as "Sahih collection of hadith" because hadith collectors were fallible men. In fact, shias don't even consider their own hadith books as "100% authentic". I personally think that shias are RIGHT on this subject. I endorse this shia belief. However, I am not considering conversion to shia sect because of some issues associated with shia sect (I will create a new post about these issues later). However, can a sunni remain a sunni if he doesn't believe in SOME narrations of bukhari?
  5. Salam Everyone, Question# 1 I would like to know that what is the proof that the Hadith book of Bukhari contains fabricated hadiths? Qustion# 2 Do shias believe in SOME hadiths of bukhari? Or do they reject all of them? Question# 3 Moreover, what is the proof that the shia books of hadiths like Al-Kafi, Nahaj Al-Balagha, Bihar Al-Anwar contain hadiths that are authentic? I need to get all of these questions answered. Thanks.
  6. Excerpt: Reading and pondering over hadith and acquiring knowledge directly from our Imams (as) is not the prerogative of the mujtahids only. It is a duty and responsibility of each and every muslim. Unfortunately, the religious establishment has divided the society into two classes - clergy and layman. The layman are discouraged from accessing the hadith directly. One of the reasons often quoted is that the hadith literature has been corrupted and a layman will be unable to differentiate the sound (sahih) hadith from unsound (zaif). Nothing is further from the truth - our great collections of hadith are extremely reliable and a source of truth for us. Secondly we are not layman and should not consider ourselves as such. Knowledge of the hadith is an obligation on each and every one of us. If we doubt our hadith (specifically the collections sourced from the Masumeen (as)) then God forbid we will have attributed a lie (false claim) to the Holy Prophet (as) who mentioned in hadith al thaqalayn that he (sawas) leaves behind two weighty things - the book of Allah and the Ahlul bayt (as). After Ghaibat-e-Kubra, the reference to Ahlul bayt (as) includes the vast amount of recorded hadith left behind. The Imams (as) had laid great emphasis on their companions the necessity of recording and preservation of hadith and this was acted upon meticulously by them. Despite careful preservation, what should one do when encountered with contradictory hadith? The solution to this problem has also been provided by the Masumeen (as). In this post, we will quote a series of hadith by our Imams (as) which can be used to resolve disparities. What is most important to understand is that despite our best efforts if we are still not able to resolve the difference between two hadith then one can act on any one of them. We will be judged by Allah (swt) on our sincere efforts to follow the footsteps of the Masumeen (as). At least, we made the effort and did not resort to the short cut of acquiring religion from the mouth of men. At least we did not commit shirk by blindly following (taqleed) a fallible mujtahid. Link to full article: https://ahlulbaytmission.org/2016/10/18/resolving-disparities-in-hadith/
  7. I always see quotations from Imams cited as "Hadiths". Aren't Hadith only from the Prophet PBUH?
  8. Salam I just came across an informative talk about a hadith on Amr Al-duhani. I've never heard this hadith before and didn't understand much about the term rafidah either (besides its association with Shia). Turns out, we shouldn't be using it so lightly. The clip explains why beautifully. Enjoy
  9. Salaam, While believing in religion and God necessarily entails belief in the "supernatural" and miracles, at times it can feel too much and inconsistent with the reality. While the history of our own prophet and Aimmah (peace be on them) seems rather mundane and believable, the stories of the prophets of old feel a bit different. Although many of the stories contain powerful moral lessons, we shouldn't be prone to interpret them as allegories, as we believe these prophets were real historical figures and the stories are real. I'll illustrate just a few of many examples from a great book recently published by Sheikh Rizwan Arastu "God's Emmissaries: Adam to Jesus." I will provide sources for any of these upon request. Woman during the time of Noah menstruated yearly, instead of monthly People did not grow gray hair until Abraham did Mary was miraculously transported to Karbala to give birth, while Musa was transported there to receive his prophethood. Solomon commanded an army of jinns, birds and talked to ants. The entire Nile river turned to blood, but only to the disbelievers. When the believers drank from it, it was clear water. Noah lived 2500 years and most of the other prophets of old lived at least few hundred years old (without seemingly any comments from the population). ------------------------- These are to just name a few of several stories. I have found it hard to understand many of stories in historical context and many modern historians have their own scathing criticisms of these prophets and their stories (such as Exodus, the flood etc..), albeit from a Biblical perspective. At first, I was nervous and perhaps even ashamed to make a thread like this. Most people seem to read these narratives and it has little effect on their certainty of Islam. It makes one feel their faith is deficient and by pointing out difficulties, you are insulting the religion and scripture and demeaning God's ability . However, I wish to be honest with myself that such stories do cause doubts for me and haven't sat well with me for years. If someone were to ask me to defend and make sense of many of these stories and histories, I would have a lot of trouble doing so and feel it to be unnatural. I have always craved a faith that is perfect and can have certainty without having lingering doubts and things swept under the mental rug. Although certainty none of these are core Islamic tenets, they are in our tradition and we have to deal with them. How would do you guys deal with stories like these? How do you guys deal with Islamic issues that go against what you deep down inside think is right?
  10. (bismillah) Abu Jafar Muhammad b. Sinan al-Zuhri is one of the most disputed narrators in Shi’i Rijal where many people say “he’s clearly weak” or “he’s clearly reliabile” or they just give up and take no opinion – treating him majhool. And I think it is rather silly to say that he, nor any companion or narrator, was just always 100% and we can see that there ups and downs for even some of our biggest companions like Yunus b. Abd al-Rahman and Zurara b. A`yun [ra], but they still come out on top. So I’m going put forward here most of the information regarding his weakening and authentication, then briefly discuss what I think about Muhammad b. Sinan. Indications of Weakening: Shaykh Mufid in Risalat al-Adadiyya said after he presented a narration with Muhammad b. Sinan in it: In this narration is Muhammad b. Sinan and he is accused, the sect has does differ in his being accused and weakness and that which is of his path is not acted upon in the religion. ومحمد بن سنان مطعون فيه ، لا تختلف العصابة في تهمته وضعفه ، وما كان هذا سبيله لايعمل عليه في الدين Najashi mentions in his entry: Ibn Uqda said : He narrates from al-Rida [as]…he has a well known Masa’il from him, and he is a very weak man, not relied upon, not turned to what he narrates singly. وقال أبوالعباس أحمد بن محمد بن سعيد ، إنه روى عن الرضا عليه السلام ، قال : وله مسائل عنه معروفة ، وهو رجل ضعيف جدا لا يعول عليه ، ولا يلتفت إلى ما تفرد به Najashi continues: …Safwan [b. Yahya] said: Verily this is Ibn Sinan he surely had in mind that he would fly* more than once so we cut him [down] until he was firmly with us. And this indicates his confusion that was and passed. ، وهذا يدل على اضطراب كان وزال فقال صفوان : إن هذا ابن سنان ، لقد هم أن يطير غير مرة ، فقصصناه حتى ثبت معنا *fly here is from يطير which was a metaphor for the Tayyara, a group of ghulaat. Najashi says in the entry of Miyaah al-Mada’ini: …and its path is the weakest from them and he is Muhammad b. Sinan وطريقها أضعف منها ، وهو محمد بن سنان Tusi in al-Fihirist: He was has been attacked/accused and weakened وقد طعن عليه وضعف Tusi in his Rijal mentioned him among the companions of al-Kazhim [as] and al-Rida [as] and weakened من أصحاب الرضا عليه السلام(7)، قائلا : " محمد بن سنان ، ضعيف " . Tusi in al-Istibsaar brining forward a narration with Muhammad b. Sinan in the chain, he said: In the path of this narration is Muhammad b. Sinan…and Muhammad b. Sinan is accused, very weak, and he is not proceeded independently by his narration and and not joined with him in it other than him not acting upon it. محمد بن سنان : مطعون عليه ، ضعيف جدا ، وما يستبد بروايته ولا يشركه فيه غيره لايعمل عليه Kashi: Hamduway: I wrote the sayings of Muhammad b. Sinan from Ayub b. Nuh and he said: I do not deem it permissible that I narrate the sayings of Muhammad b. Sinan. وقال الكشي(245): " قال حمدويه : كتبت أحاديث محمد بن سنان ، عن أيوب بن نوح ، وقال : لاأستحل أن أروي أحاديث محمد بن سنان " . Kashi: A notebook was presented to Ayub b. Nuh – in it the sayings of Muhammad b. Sinan – he said to us: If you wish to write that, then do so. For verily I wrote from Muhammad b. Sinan. However, I do not narrate a thing from it for you for he said before his death: Everything I have said to you was not with me by hearing, nor reporting, it was only that I found it. ذكر حمدويه بن نصير ، أن أيوب بن نوح دفع إليه دفترا فيه أحاديث محمد بن سنان ، فقال لنا : إن شئتم أن تكتبوا ذلك فافعلوا ، فإني كتبت عن محمد بن سنان ، ولا أروي لكم أنا عنه شيئا ، فإنه قال له محمد قبل موته : كلما أحدثكم به لم يكن لي سماعة ولا رواية ، إنما وجدته " . Kashi: Muhammad b. Masud [from] Abdullah b. Hamduwayh said: I heard al-Fadhl b. Shathan saying: I do not permit that I narrate the sayings of Muhammad b. Sinan. al-Fadhl mentioned in some of his books: From the famous liars is Ibn Sinan, and he is not Abdullah. [Abdullah b. Hamduwayh is Majhool] قال محمد بن مسعود : قال عبدالله بن حمدويه : سمعت الفضل بن شاذان يقول : لا أستحل أن أروي أحاديث محمد بن سنان ، وذكر الفضل في بعض كتبه ، أن من الكاذبين المشهورين ، ابن سنان ، وليس بعبد الله " . Kashi: Abu al-Hasan Ali b. Muhammad b. Qutayba al-Nisaburi said: Abu Muhammad al-Fadhl b. Shathan said: Remove from the sayings of Muhammad b. Sinan. And he said: I do not love (OR “I do not permit”) that you narrate the sayings of Muhammad b. Sinan from me while I am still alive. He permitted his narrations after his death. أبوالحسن علي بن محمد بن قتيبة النيسابوري ، قال : قال أبومحمد الفضل بن شاذان : ارووا(ردوا)أحاديث محمد بن سنان عني ، وقال : لا أحب (أحل)لكم أن ترووا أحاديث محمد بن سنان عني مادمت حيا ، وأذن في الرواية بعد موته " . Kashi mentions in the entry of al-Mufadhal b. Umar after mentioning a group of the Ghulat, he said: Muhammad b. Sinan is like that. Kashi: al-Fadhl b. Shathan mentioned in some of his books from the famous liars is Abu al-Khattab, Yunus b. Zhabyan, Yazid al-Sa’igh, Muhammad b. Sinan, and Abu Sameena is the most famous of them. وذكر فضل في بعض كتبه من الكذابين المشهورين ، أبوالخطاب ، ويونس بن ظبيان ، ويزيد الصائغ ، ومحمد بن سنان ، وأبوسمينة أشهرهم Ibn al-Ghada’iri said: Weak, exaggerator, he fabricates, he is not turned to. ضعيف غال ، يضع ، لايلتفت إليه Ibn al-Ghada’iri said in the entry of Tharih: Verily his path is weak because the owner of the book said: Muhammad b. Sinan narrated from Abdullah b. Jabalah al-Kanani from Tharih. He weakened this path due to Muhammad b. Sinan. قال في ترجمة ذريح : إن طريقه ضعيف ، لان صاحب الكتاب ، قال : وروى محمد بن سنان Ibn al-Ghada’iri said in the entry of Ziyad b. al-Munthir [Abu al-Jarud]: Our companions hate what Muhammad b. Sinan narrated from him. وأصحابنا يكرهون ما رواه محمد بن سنان عنه Indication of Strengthening: al-Mufid included him in al-Irshad from those who report the appointment of Abu al-Hasan al-Rida [as] from his father and that he is from his special ones and reliable ones, the people of godliness, knowledge, and jurisprudence his Shi`ah. عده ممن روى النص على الرضا عليه السلام من أبيه من خاصته وثقاته وأهل الورع ، والعلم والفقه من شيعته . Tusi in al-Ghayba includes him amongst the Praised Representatives and he presents in his favor a narration from Abu Jafar the Second [al-Jawad] (as). He is from the narrators of Tafseer al-Qummi (both sections of Tafseer Jarudi and Qummi] The most esteemed narrators narrate from him, like Ayub b. Nuh, al-Fadhl b. Shathan, Muhammad b. Isa b. Ubayd, Yunus b. Abu al-Rahman, Muhammad b. al-Husayn b. Abi al-Khattab, al-Hasan b. Said, al-Husayn b. Said, Safwan b. Yahya, Ibn Abi Najran, Ibrahim b. Hashim, Ahmad b. Idris, Ahmad b. Muhammad b. Isa, al-Hasan b. Ali b. Yaqteen, al-Hasan b. Mahbub, Ibn Fadhal, Hamza b. Yalaa, Salih b. Abi Hamad, Abdullah b. Salt, Ali b. Asbat, Ali b. al-Hakam, Ali b. Numan, Amr b. Uthman, Muhammad b. Abi al-Sahban, Muhammad b. Abd al-Jabbar, Yaqub b. Yazid, al-Wasaha’, and many more. Kashi: Muhammad b. Quluwayh said: Sad b. Abdullah said to me saying: Abu Jafar Ahmad b. Muhammad b. Isa reported to me from a man from Ali b. al-Husayn b. Dawud al-Qummi, he said: I heard Abu Jafar the Second (as) mention Safwa b. Yahya and Muhammad b. Sinan by the best. He said: Allah be pleased pleased with them by my pleasure with them. They never opposed me ever. This was after what came from him in them two of what I heard of him from our companions. وقال في(360): 1 " حدثني محمد بن قولويه ، قال : حدثني سعد بن عبدالله ، قال : حدثني أبوجعفر أحمد بن محمد بن عيسى ، عن رجل ، عن علي بن الحسين بن داود القمي ، قال : سمعت أبا جعفر الثاني عليه السلام يذكر صفوان بن يحيى ، ومحمد ابن سنان بخير ، وقال : رضي الله عنهما برضائي عنهما ، لا(فما)خالفاني قط ، هذا بعد ما جاء عنه فيهما ما قد سمعته من أصحابنا " Kashi narrates a hadith from Abi Talib Abdullah b. al-Salt al-Qummi, he said: I entered upon Abi Jafar the Second [al-Jawad] (as) during the last of his life then I heard him saying: May Allah reward Safwan b. Yahya, Muhammad b. Sinan, and Zakariyya b. Adam from me the best, for they surely were faithful to me. He didn’t mention Sad b. Sad. He said: So I exited then I met a gathering, so I said to them: Verily our Master mentioned Safwan, Muhammad b. Sinan, and Zakariyya b. Adam and they be rewarded the best, but he didn’t mentioned Sad b. Sad. He said: So I returned to him then he [al-Jawad (as)] said: May Allah reward Safwan b. Yahya, Muhammad b. Sinan, Zakariyya b. Adam, and Sad b. Sad for they surely were faithful to me. 2 " عن أبي طالب عبدالله بن الصلت القمي ، قال : دخلت على أبي جعفر الثاني عليه السلام في آخر عمره ، فسمعته يقول : جزى الله صفوان بن يحيى ، ومحمد بن سنان ، وزكريا بن آدم عني خيرا ، فقد وفوا لي ، ولم يذكر سعد بن سعد ، قال : فخرجت فلقيت موفقا ، فقلت له : إن مولاي ذكر صفوان ، ومحمد بن سنان وزكريا بن آدم ، وجزاهم خيرا ولم يذكر سعد بن سعد ، قال : فعدت إليه ، فقال : جزى الله صفوان بن يحيى ، ومحمد بن سنان ، وزكريا بن آدم ، وسعد بن سعد عني خيرا ، فقد وفوا لي " *It is apparent that al-Kashi is not narrating this by Wijada (he indicates when he does that) and that this narration is connected to the chain before and it is from the previous chain up to Ahmad b. Muhammad b. Isa [ra]. Saduq [ra] notes that Abdullah b. al-Salt al-Qummis came and met Ibn Isa narrating to him prolifically, and his narrations for him are known. It is on this basis ulemaa, such as al-Khui and others, have authenticated it. Muhammad b. Sinan was not removed from Nawadir al-Hikma, and he narrates in it repeatedly. He is from the Ma`arif – his narrations top a thousand times. This is indicative of his reliability, especially amongst the Qummis. Many narrations come from Muhammad b. Sinan himself that indicate his praise. ------------------------------------------------------------------------------------------------------------- The objective of my post is not to sit here and nullify all of Muhammad b. Sinan’s indications of weakening or authentication and then say that the other remains so he’s therefore X. That is false way to understand this narrator and is highly simplistic – including playing the “weak sanad” game for these narrations. One will notice that there are very strong criticisms against Muhammad b. Sinan, but there is also very strong praises in his favor. What is most apparent from al-Najashi is that he is weakening him for his confusion in his beliefs and doctrine, as is evidenced from what is quoted above from Safwan. He also pulls forward what Ibn Uqda says about his weakness but he specifies his tafarrud (what comes from him alone). This point of tafarrud from the Qudama is common in their methodology regarding people of incorrect doctrine. Ibn al-Ghada’iri is also of similar case. Similarly with that al-Mufid brings forward about the sect not differing about him [except that they did] with him being “muttaham.” Muhammad b. Sinan is from among the close companions of giants of the Mathhab like Safwan b. Yahya and Ibn Abi Umayr, and his students are among them like Ahmad b. Muhammad b. Isa al-Ashari, his brother, and others from the giant list above. Yes, it is interesting to note that Ayub b. Nuh and al-Fadhl b. Shathan criticize him, even call him a liar, but then go on their merry way narrating his ahadeeth. Why is this happening? It is known that our Ancient scholars had many more books and resources of information than we do, even having the Source (Usool) books in their original forms and even their authors’ own handwriting to identify it. What has happened is that Muhammad b. Sinan was an Imami who became associated with the ghulaat, and was even drawn to them at some point in his life. Kashi and others mention that his narrations are found in the books of the ghulaat and that they ascribed many narrations with his name. Safwan [ra] recounts, as quoted Najashi above from Kashi’s Rijal, that Ibn Sinan had come near the ghulaat a few times, but he prevented this and that he was solidly with them upon correct doctrine and narrator status. Even then al-Najashi says that this phase of his passed and was no more. So when people like al-Najashi and Ibn al-Ghada’iri inspected all that was attributed to him, they had found things that were, according them, very incorrect and lies upon the Imams [as] from his association with the ghulaat, and they just went off on him due to this. If you’ll notice, all the criticism comes from Baghdadis and those famous for grading via narration inspection. The Qummis have never made a peep about him and they were extremists in dropping anyone who even had a whiff of Ghuluw in them. Saduq, Ibn al-Walid, AND Ahmad b. Muhammad b. Isa al-Ashari who was also the student of Safwan, Ibn Abi Umayr, and al-Bazanti [ra], took his narrations and continued to take from him and al-Ashari is even the one who is narrating the ahadeeth from the Imam [a] in his praise. But if these praises are coming from the Imam, why are people weakening him so much? Because the Qudama prioritized correct hadith over all else – so when they see someone with what they deem ghuluw and manakeer [denied things], that person is a weak liar. But for Muhammad b. Sinan, this was not the case across the board. We can see in Nawadir al-Hikma that they trusted Muhammad b. Sinan and his narrations due to repeated occurrence there (meaning this was not some sort of one-time he’s narrating a Sahih hadith – in terms of meaning – nor that he was some accident they forgot to remove). Keep in mind that Ibn al-Walid [ra] removed ghulaat from there even if he was narrating a sahih narration such as al-Hasan b. Ali b. Abi Uthman. Ibn Sinan is all over their books – in al-Kafi and al-Faqih which were given authentication by their authors. Someone narrating that much in all sorts of sections and places shows his being trusted by them. So Muhammad b. Sinan was criticized heavily due to his closeness to ghuluw at a time in his life and even being students of people who also were accused with ghuluw (like Mufadhl b. Umar and Dawud b. Kathir al-Riqqi) but they, too, have been trusted been praised by the Imam [as] directly and, again, the Qummis trusted and praised. These different camps of scholars all had varying methodologies in Ilm al-Rijal. For example, Ibn al-Ghada’iri mentions the hatred of Ibn Sinan’s narrations from Abu al-Jarud, but that chain is all over the 4 books and occurs many times in Nawadir al-Hikma. So Muhammad b. Sinan [ra] is thiqa and from those who are very close to the Imams [as], but he had entertained ideas of the ghulaat at some point and they had began to attribute things to him even after Safwan and the rest of the core companions of the Ta’ifa [ra] prevented him from deviating and going astray. And the icing on the cake to all this is what Allamah Muhammad Taqi al-Tustari [rh] says in Ibn Sinan’s entry in his Qamus al-Rijal: And [even] if you refuse his goodness in his self then his reports are established/reliable where verily al-Shaykh [al-Tusi] narrates his reports except that which is in it of exaggeration and confusion and similarly a congregation of the just and reliable from the people of knowledge…as has been mentioned from al-Kashi so there is no doubt that they narrated from him the sound without the wicked for they surely were extremely critical of reports. و إن أبيت عن حسنه في نفسه فأخباره معتبرة، حيث إن الشيخ في الفهرست روى أخباره إلّا ما كان فيها غلوّ أو تخليط و كذا روى عنه جمع من العدول و الثقات من أهل العلم، كيونس بن عبد الرحمن، و الحسين بن سعيد الأهوازي و أخيه، و الفضل بن شاذان و أبيه، و أيّوب بن نوح، و محمّد بن الحسين بن أبي الخطّاب و غيرهم كما مرّ عن الكشّي فلابدّ أنّهم رووا عنه السليم دون السقيم، فإنّهم كانوا نقّاد الآثار . al-Kulayni, al-Saduq, al-Tusi who compiled books of Mu`tabar ahadeeth, gave them their authentication, are full of his narrations that are correct, even if one wants to deny Muhammad b. Sinan’s reliability. All of what we have has come through al-Shaykh al-Tusi [ra], also. Allah knows best. في امان الله
  11. Assalam O Alaikum, Wa Rehmatullah, Wa Barakatuhu. Respect the difference of opinion if there is no clear indication of shirk or kufr in it.
  12. Salam Alaykum, I've been wondering if there are any hadiths that both the Sunnis and the Shias have in common? In other words, do Shias accept any of the Sunni hadiths? Of course, Wikipedia isn't reliable a source, but it says the following in the Shia-Sunni relations article: Is this true? What hadiths might those be? :-P Thanks!
  13. Naturally, the Holy Quran is the highest authority of Islam in all respects. However, if Quran leaves room for interpretation or does not explain something in full extent, which one comes next in hierachy: Tafsir (interpretation of Quran by Islamic scholars), or the Hadith (the record of the sayings of Prophet Muhammad [pbuh])? Which one is to be consulted first? Thanks a lot in advance!
  14. Assalam o Alaikum wa rehmatullah wa barakutuhu, Muqaddimah or Introduction of Sahih Muslim. It explains some of the most important aspects and principles of hadith science, importance of sahih hadith and fitna of zaeef, mozzu hadith. Imam Muslim Neshapuri wrote this entire book for the benefit of common muslims, as he himself said in the introduction. Every muslim must know atleast these rules and principles, so that he may remain safe from the fitna of zaeef, false and fabricated ahadith, which is now a days very common issue, among both sunnies and shias. It's a must read document. It will surely remove many of your doubts. Read online: http://sunnah.com/muslim/introduction Download (English): http://www.kalamullah.com/muqaddimah-sahih-muslim.html Download (Urdu): http://ahlesunnatpak.com/research-papers/ (Paper no. 15) جزاك اللهُ خيرًا
  15. Imam Ali (as) wrote to Salman al Farsi (ra) : To continue, surely, the likeness of this world is that of a snake: it is soft to touch, and deadly poisonous. The ignorant child is distracted by it, and the one with understanding and intellect is cautious of it. So turn away from what fascinates you in it, for how little of it stays with you.
  16. Salam All, I have often heard that one only visits the holy Shrines(Specifically of the Masoom/infallibles from which Imam Hussain) only if you get invited by them and it is not possible to visit otherwise no matter how hard you try, I have come across wealthy & resourceful individuals who wish to visit yet face an obstacle every time they want to do so and have also come across poor individuals who have no resources and yet somehow get to visit on atleast a yearly basis, bearing this in mind while being blessed with the opportunity of being able to visit these holy shrines, I have there come across people from around the world who I know from personal experience are not of a very good character to say the least(although I feel it could be that only one act from any human could be sufficient to please and we do not have the capacity to truly judge someone as we are not fully aware of their circumstances and should never judge a person), Just wanted to know if any of this is backed by any references from scholars or the hadith.
  17. This is a translation of the first chapter (more chapters to hopefully follow) of Durus al-Tamhidiyya Fi Qawaid al-Rijaliyya, which is an introductory primer on Ilm al-Rijal, authored by Shaykh Baqir al-Irwani, who was a foremost student of Sayyid al-Sistani, and who currently teaches Dars al-Kharij in the Hawza at Najaf. More advanced students of Ilm al-Rijal will realize that it generally falls within the bounds of the school of Sayyid al-Khoei [and the Modern Usulists] in accepting as default the foundations of Hiss [as a requirement for the bindingness of the rulings of Tawthiq and Tadh'if from the Qudama] and restricting the provenance of Qarain-based Ijtihad from the Muta'akhirin. Thus, any comments that contend or argue against these two principles of this school are outside the scope of the treatment presented here, which is rudimentary by admission. Arabic words used throughout include - Shahada which can be translated as testimony, Wathaqa which can be translated as moral probity [and integrity in relay], A'lam which can be translated as learned scholars, Tawthiq [ruling someone as Thiqah], Tadhi'f [ruling someone as Dhaif]. Questions are welcome. Chapter One The Methods Through Which the Wathaqa of a Narrator Can be Established Their are a number of methods through which the Wathaqa of a narrator can be established, we will mention the following among these: A. The Shahada of the Ma’sum If a Ma’sum gives a Shahada of Wathaqa for a given individual then their is no doubt that this will be a valid method to establish the Wathaqa of said individual. An example of this is what has been narrated about Zurara (in Rijal al-Kashshi) via a Sahih chain that ends up with Jamil bin Darraj from Imam al-Sadiq who said: ‘Give glad tidings of paradise to the humble ones – Burayd bin Muawiya al-Ijli and Aba Basir Layth bin al-Bukhturi al-Muradiy and Muhammad bin Muslim and Zurara – four chiefs and trustees of Allah upon his Halal and Haram. If it were not for these then the traces of prophethood would have disappeared and been destroyed’[1]. Obviously, it is necessary that the one who narrates the Shahada from the Imam (that is to be used to establish Wathaqa) not be the same individual whose Tawthiq is sought for by the same said Shahada. Otherwise it will be akin to circular logic[2]. B. The Shahada of one of the A’lam Shaykh Abu al-Abbas Ahmad bin Ali bin al-Abbas famously known as al-Najashi – a contemporary of Shaykh al-Tusi and his colleague in some of their common classes (under the same tutors) – wrote his famous book ‘Fihrist Musannifi al-Shia’ in which he gathered the names of those who had authored books (Shia authors prior to him), while also indicating, in most cases, whether these authors were Thiqah or Dhaif. Similarly, Shaykh al-Tusi wrote two books in this regard, one titled Fihrist and the second known as Rijal Shaykh al-Tusi, and he sometimes mentions Tawthiq and Tadh’if of some narrators in them (i.e. his two books). Likewise, Shaykh Abu ‘Amr Muhammad bin Umar bin Abd al-Aziz famously known as al-Kashshi – who is considered to have lived in the same generation as al-Kulayni – also authored his book famously known as Rijal al-Kashshi. He aimed to collect the narrations which talk about (pertain to) different narrators, he predominantly does this without directly commenting upon the Tawthiq or Tadh’if of the narrators (just quoting narrations that impinge on a narrator’s credibility in some way, mainly from the Aimmah). The Shahada of one of these three A’lam with regards the Wathaqa of a specific narrator is a certain method to establish his Wathaqa, this is justified by the practice of the intelligent ones (Seerah al-Uqala) who do demonstratedly act upon the reports of a Thiqah in all spheres of life – among them – evaluations of people[3]. And since these three A’lam are Thiqah, then their reports in regards the Wathaqa of various narrators can be justifiably acted upon based upon the aforementioned principle of compliance with the practice of the intelligent ones. And the Shahada of just a single one of these A’lam is enough and it does not require multiplicity (more than one A’lam giving Shahada), since the aforementioned practice of the intelligent ones is seen as confirming the act of granting of utility to such reports even when the reporter is one (solitary). Is the Shahada of some of our Ulama from the Muta’akhirin like Ibn Tawus and the Allamah and Ibn Dawud and the Shahid al-Thani - a method to establish Wathaqa? In this is there is disagreement which we shall broach in the second section – if Allah wills[4]. C. Ijma’a Upon the Wathaqa Their are some narrators for whom the A’lam like al-Najashi and the others - have not given a Shahada to effect their Wathaqa, but they are individuals about whom al-Kashshi has claimed Ijma’a (unanimity) of the Shia over the acceptance of their Riwayat. So, for example, Aban bin Uthman who is famously known as Aban al-Ahmar[5]; al-Najashi or someone other than him (from the A’lam) have not given a Shahada in regards his Wathaqa, but he is one of the six companions of al-Sadiq about whom al-Kashshi claimed the Ijma’a of the Isaba (unanimity of the community) in considering them truthful, this is when he (al-Kashshi) said – ‘the community is united in considering authentic what is authentically narrated from these, and in considering them truthful in what they say, and they have all acknowledged their priority in Fiqh (these are) – Jamil bin Darraj and Abdallah bin Bukayr and Hammad bin Uthman and Hammad bin Isa and Aban bin Uthman’. And the secret behind giving credence to the Ijma’a mentioned above in proving Wathaqa is as follows: If al-Kashshi is correct in his claim of the existence of an Ijma’a over these narrators, and if the Ijma’a actually existed, then this is what we want (i.e. it is enough to prove the Wathaqa of these individuals and more, since it is based on the unanimity of the community, among whom would necessarily be a large number of A'lam), and if he was not correct (mistaken) in his stating of the existence of an Ijma’a over this, and if the Ijma’a did not exist in reality, then it is sufficient for us in establishing the Wathaqa of these - the implicit Shahada of al-Kashshi himself in this regard, since his claim of an Ijma’a reveals that he too was agreed with the implication of the Ijma’a (i.e. Wathaqa of these narrators) as one of the members of the community forming the Ijma’a (i.e. since he did not go on to criticize the Ijma’a which he claims to have existed), and since he is one of the A’lam, then, his Shahada alone is enough to establish Wathaqa (falling under method B above). D. Wakala for the Imam Wakala (deputyship) can be a general one where one deputises for the Imam in all his affairs, or it can be an agency for a specific outlined purpose. As for the first type of Wakala (i.e. the general one) then this is what is termed al-Safara, and their is no debate in regards the fact that it (someone being appointed as a Safir by the Ma’sum) establishes the Wathaqa of the one appointed, rather it points to a greater position for the appointed one beyond mere Wathaqa. On the other hand, their is debate in regards whether the other type of Wakala (one appointed for a specific mission) establishes Wathaqa or not, a number have rejected its utility in establishing Wathaqa, for example, Sayyid al-Khoei has rejected that it does point to Wathaqa, he does so by arguing that we find a lot of the Wukala who were censured by the Aimmah and from whom the Aimmah disassociated themselves. As an example, Shaykh al-Tusi included a whole chapter in his Kitab al-Ghyaba wherein he enumerates the blameworthy Wukala who were criticized by the Aimmah for their activities as Wakils. And the correct opinion is that any form of Wakala for the Imam is enough to establish Wathaqa due to the practice of the intelligent ones not to deputize those who are not Thiqah over any part of their affairs, and this is more so for the Imam, because the non-Thiqah individual they deputize could attribute to the office of the Imamate something which is anathema to the Imam, which could effect the Madhhab and the role of the Imam in a negative way. And if it is said: How can we reconcile this with the censure and disassociation that originated from the Aimmah for some of their Wakils? The answer will be: this [censure and disassociation] arose after their appointment as Wakils and not before it (i.e. they were Thiqah when appointed and changed after becoming Wakils as the Thiqah’s condition can change from that of Wathaqa to Dhi’f). And it is not hidden that if we accept the principle that Wakala for the Imam indicates Wathaqa we will have the advantage of ruling as Thiqah a number of narrators previously considered among the Majahil and the Dhuafa, we will mention one among them as Ali bin Abi Hamza al-Bataini – for he was a Wakil for Imam al-Kadhim, and the one who oversaw his properties for him. And the scholars differ among themselves over his status, so if we agree that Wakala indicates Wathaqa, then, we are able to rule for his Wathaqa based upon that [for a period in his life], and use this fact to rule as Sahih a large number of narrations that al-Bataini occurs in its chains, since he is someone who has occurred in a large number of chains. E. The Narration of the Thiqat from someone Mirza Husayn al-Nuri – the author of al-Mustadrak - ruled that the narration of a Thiqah from someone proves the Wathaqa of that person (the one the Thiqah narrated from). While, we maintain that the correct opinion is that the narration of a Thiqah from someone does not indicate his Wathaqa, for how many narrations are their in our books where we observe the Thiqat narrating from those who are non-Thiqah. And if the narration of a Thiqah on someone’s authority was an indication of that person’s Wathaqa then the Wathaqa of most of the narrators would be established thereby, since, for example, Shaykh al-Tusi is Thiqah, so if he narrates in his books from someone it would mean that that person is Thiqah, and if that person [from whom Shaykh al-Tusi narrates who we have established is Thiqah through this principle] narrates from a third person - he too becomes Thiqah [because a Thiqah has narrated from him], and so on. Yes, if the Ajilla [meritious] ones from the Thiqat and the Kibar [great] ones from the Thiqat increase in narrating [narrate a lot] from someone, then it is not farfetched to conclude that person’s Wathaqa (who is narrated from alot by the Ajilla and the Kibar), because of the improbability of an intelligent person to narrate a lot from someone whose Wathaqa he is not sure of, it would be a wastage of time on his part without any advantage, since there is no benefit in collecting a lot of narrations from the weak ones. And if we accept this opinion, we will obtain important results, we will mention among these, as a case in point, Muhammad bin Ismail; for al-Kulayni has narrated a lot in al-Kafi from Muhammad bin Ismail from al-Fadhl bin Shadhan. And it has been said that he [Muhammad bin Ismail] is Majhul, so all these multitude of narrations will drop from the level of I’tibar (if we insist on ruling that he is Majhul), while, based upon this aforementioned principle, it is possible to rule his Wathaqa, and through this step, a large number of narrations will attain Hujiyya [probative force to effect legalities]. F. Being a Shaykh of Ijaza Bearing (taking or receiving) a Riwaya from someone has a number of formal forms, so sometimes, a student hears the Riwaya from his teacher, and in other cases, the student reads over the Riwaya to his teacher, and in a third case, the teacher permits [licences] his student to narrate a specific work that he has authored or has authority over (without the student neccesarily hearing or reading over the Riwayat to the teacher). And this third form of bearing is what is known as the method of reception by Ijaza, similarly, the one who gave the Ijaza is known as Shaykh al-Ijaza. And there is a difference of opinion whether being Shaykh al-Ijaza [having handed out Ijazat] is enough for establishing the Shaykh al-Ijaza’s Wathaqa or not. And the discussion over this point is an important one - because - many of the primary works (Usul) of Hadith that were authored and which were incorporated into the major compilations such as al-Tahdhib and al-Istibsar and Man La Yahdhuruhu al-Faqih reached Shaykh al-Saduq and Shaykh al-Tusi through the intermediary of personages who do not have explicit Tawthiq in their own right, the most that can be said about them is that they were Shuyukh al-Ijaza who licensed al-Saduq and al-Tusi these primary works (Usul) of Hadith which they had authority over - to allow these two (i.e. al-Saduq and al-Tusi) to use these works in their compilations. Examples of these Shuyukh al-Ijaza include Ahmad bin Abdun, and Ahmad bin Muhammad bin al-Hasan bin al-Walid and Ahmad bin Muhammad bin Yahya al-Attar … And perhaps it can be affirmed that the famous opinion among the Qudama was that - simply being a Shaykh al-Ijaza was enough to establish that Shaykh al-Ijaza’s Wathaqa, in opposition to modern scholars such as Sayyid al-Khoei who consider being a Shaykh al-Ijaza as not having any relation to Wathaqa. And one can argue against this principle by noting that the impetus behind Ijaza is not anything else but that someone like Shaykh al-Mufid, for example, will be granted the right due to an Ijaza he receives, to say ‘reported to me Ahmad bin Muhammad bin al-Hasan bin al-Walid[4] these reports which were found in the book which he gave me an Ijaza to narrate on his authority’ and he (al-Mufid) becomes as someone who heard these Riwayat from him (since hearing was the strongest form of reception). And since we have already pointed out that just the mere act of a Thiqah hearing a narration from someone does not establish the Wathaqa of the one who is heared from, in the same way, a Thiqah obtaining an Ijaza from someone should not be used to establish the Wathaqa of the one who handed out the Ijaza (i.e. the Shaykh al-Ijaza). NOTES: [1] The Shahada from the Ma’sum should meet two other conditions to be accepted: It should be clear (Imam’s words should infer Tawthiq) and It should be through a Mu’tabar chain. [2] Someone narrating the Shahada of the Imam for himself is taken to be giving a self-testimony in his favour - something which cannot be accepted rationally. [3] Practice of the intelligent ones is a Hujjah, since the Aimmah are considered members of the assembly of the intelligent ones, and a Dalil al-Aql is by necessity supported by the Shar even if not explicitly stated in the revelatory texts. [4] As will be seen later, it is the Ihtimal that the Wathaqa (as preserved in the Shahada) is based upon Hiss (observation by a contemporary) that allows the acceptance of the Qudama’s Shahada in matters of Tawthiq and Tadh’if as opposed to the Muta’akhirin for whom there is no Ihtimal of Hiss. [5] Emphasis here is on Aban al-Ahmar since he does not have independent Tawthiq [from the other methods] as the rest of Ashab al-Ijma'a have. [6] Ahmad bin Muhammad bin al-Hasan bin al-Walid was a Shaykh al-Ijaza to his students (eg. al-Mufid) for the works of his father, the famous Ibn al-Walid, since he inherited these works from his father. Shuyukh al-Ijaza, in most cases, did not author works of their own (thus they did not merit a place in the Fihrist works being non-authors - where they could potentially be given Tawthiq), rather, they had the authority to license people to quote from books they had received via the formal means of reception.
  18. The man of knowledge is the one who recognizes that what is known is very little compared to what is not known, and as a result he considers himself ignorant, and accordingly he increases his efforts to know more by going out in search of knowledge.
  19. This is an on-going project to translate the whole Introductory part of Ma'rifat al-Hadith by Shaykh Muhammad Baqir al-Bahbudi (of Sahih al-Kafi fame). This is a very good primer on the Sciences of Hadith - having a unique approach and arrangement. It is hoped that the novel methodology and views of the author will become clear as the translation proceeds. The Arabic book used in the translation can be downloaded here: https://archive.org/download/almoamltv_gmail_20140210/%D9%85%D8%B9%D8%B1%D9%81%D8%A9%20%D8%A7%D9%84%D8%AD%D8%AF%D9%8A%D8%AB.pdf Any and all questions arising from this are welcome. The History of Hadith and its Scholarship And Only a Few of My Slaves are Grateful <<All mankind were a single community; then Allah sent the Prophets as bearers of good news and warnings, and sent down with them the Book in truth, so that it may judge between the people concerning that about which they differed, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves. So Allah guided those who had faith to the truth of what they differed in, by His will, and Allah guides whomever He wishes to the straight path>> [1]. In spite of the words of Allah <<And do not be like those who became divided and differed after manifest proofs had come to them, for such there will be a great punishment>>[2] - the Islamic community differed after its prophet despite what was in their hands of the manifest proofs and guidance, out of envy among themselves, and returned back on their tracks, fighting each other, what ruled over them was their opinions and their desires, and they have not ceased being divided, except the one upon whom the Lord has had mercy, and for this did He create them, and the words of your Lord have been fulfilled - 'I will fill Hell up with the Jinn and the men - both' After Guidance had Become Manifest to Them Muslim narrates in his Sahih Vol. 4 Pg. 1873 by his chain to Zayd b. al-Arqam who said: the messenger of Allah صلى الله عليه وآله وسلم stood in our midst one day to speak - by the waters (pond) known as Khumm between Makka and Madina - so he praised Allah, and extolled his greatness, and counselled, and reminded, then he said: After this (introduction), O people, I am merely a mortal, it is feared that the messenger of my Lord (i.e. the angel of death) may come (to me) and I respond (to his call), I am leaving in your midst two weighty things, the first of them is the book of Allah, in it is guidance and light, so take by the book of Allah, and hold on to it, then he said: and the people of my house, I remind you of Allah about (your obligations to) the people of my house. And Ahmad b. Hanbal narrated in his Musnad Vol. 3 Pg. 14, he said: Narrated to us Aswad b. Amir reported to us Abu Israil from Atiyya from Abi Said who said: the messenger of Allah صلى الله عليه وآله وسلم said: I leave in your midst two weighty things, one of them is greater than the other, the book of Allah, a stretched rope between the heaven and earth, and my descendants - the people of my house, for they will never separate until they return to me at the pond[3]. Out of Envy Among Themselves And the messenger of Allah صلى الله عليه وآله وسلم said in his speech on the day of Nahr [sacrifice] in his farewell pilgrimage: <<... and do not oppress one another, and do not revert after me to being disbelievers, some of you striking the backs of others (in oppression), I have left in your midst that by which you will never be misguided - the book of Allah ...>>[4] And Ahmad b. Hanbal narrated in his Musnad Vol. 2 Pg. 104, he said: narrated to us Muhammad b. Ja'far narrated to us Shu'ba from Waqid from Muhammad b. Zayd that he heard his father narrating from Abdallah b. Umar from the prophet صلى الله عليه وآله وسلم - that he said in the farewell pilgrimage: <<Woe upon you! do not revert after me to being disbelievers, some of you striking the backs of others'[5] Have You Turned Back on Your Heels? Muslim narrated in his Sahih Vol. 4 Pg. 2194 from Ibn Abbas who said: the messenger of Allah صلى الله عليه وآله وسلم stood in our midst to speak - aiming to give a counsel, so he said: <<O people, you will be raised to Allah barefooted, naked and uncircumcised <<As We have initiated the creation so will We renew it, a promise on Us, verily We are the doers (capable of it)>>[6], surely, the first of all creation to be cloaked (with clothes) on the day of Judgement will be Ibrahim. Surely, some of the men of my community will be brought forth - so they will be taken towards the left hand-side, so I will say: O Lord - my companions! so it will be said: you do not know what they innovated after you, so I will say as the righteous servant: <<And I was a witness over them as long as I was with them, so when you caused me to die - you were the One who was a watcher over them, and you are a witness over all things, if you punish them then they are your slaves, and if you forgive them then you are the strong the wise>>[7], he said: so it was said to me: they did not cease turning back on their heels (re-tracing their foot steps back-wards) since you left them'[8] And Do Not Corrupt the Land After its Reconciliation In Sahih al-Kafi no. 4354 from Muhammad b. Muslim from Abi Ja'far عليه السلام about the words of Allah <<corruption has appeared in the land and the sea - due to what the hands of men have wrought>>[9] he said: that is by Allah when the Ansar said: from us will be a ruler and from you a ruler! (i.e. at Saqifa) There is Nothing after Truth except Misguidance Abu Amr al-Kashshi narrated - based on what is present in the selection of his Rijal (i.e. by al-Tusi) Pg. 7 - from the book of al-Ayyashi Muhammad b. Mas'ud who said: narrated to me Ali b. al-Hasan b. Fadhal narrated to me al-Abbas b. Amir and Ja'far b. Muhammad b. Hakiym from Aban b. Uthman from al-Harith b. Mughira al-Nasri who said: I heard Abd al-Malik b. A'yan asking Aba Abdillah عليه السلام - so he did not cease asking him (the same question - due to his amazement at it) - until he said to him (out of exasperation): so the people were destroyed then (after the messenger of Allah)? so he said: yes, by Allah, O the son of A'yan, all the people were destroyed, I (Abd al-Malik) said: whomever was in the east and the west? he said: it (the whole earth) was opened up to misguidance, yes, by Allah, they were all destroyed, except three, then joined Abu Sa'san, and Ammara, and Shatira and Abu Umara, so they became seven. All the People Returned Back except Three? Abu Amr al-Kashshi narrated in his Rijal Pg. 7 from the book of al-Naysaburi Muhammad b. Ismail Bandafar who said: narrated to me al-Fadhl b. Shadhan from Ibn Abi Umayr from Ibrahim b. Abd al-Hamid from Abi Basir who said: I said to Abi Abdillah عليه السلام: all the people returned back (apostatized) except three - Abu Dhar and Salman and Miqdad? so Abu Abdillah عليه السلام said: so whereat is Abu Sasan and Abu Umara al-Ansari (in your list)? True Selflessness And in Sahih al-Kafi no. 4407 from Abi Ja'far عليه السلام who said: the people - when they did what they did, that is pledge allegiance to Abu Bakr, nothing prevented Amir al-Mu'minin عليه السلام to call to himself (seek support as a rival to them), except looking at (the condition of) the people, and fearing for them, that they will return back on Islam (apostatize), and begin worshiping the idols (anew), and they will not testify that there is no god but Allah, and that Muhammad is the messenger of Allah, so it was more preferable to him to agree to what they had done over them leaving Islam totally ... (until the end of) the Hadith. Back to the Age of Ignorance And in Sahih al-Kafi no. 4408 from Abd al-Rahim al-Qasiyr who said: I said to Abi Ja'far عليه السلام: the people are astonished when we say: the people as a whole turned back (apostatized), so he said: O Abd al-Rahim, the people reverted - after the messenger of Allah was taken - to being the people of Jahiliyya (Ignorance), the Ansar withdrew (from Abu Bakr) but they did not withdraw for something good (i.e. to favor the rightful person – rather it was to feed their tribal inclinations), they began pledging the allegiance to Sa'd while chanting the chants of Jahiliyya: 'O Sa'd, you are - the hoped in (our hope to reach the objectives), and your hair is - the finely styled, and your competitor (challenger) is - the pelted upon (repelled by stones)' And Ibn Abi al-Hadid narrated in his commentary on the Nahj, Vol. 2 Pg. 3, published in Lebanon, from the book of Saqifa by Abi Bakr Ahmad b. Abd al-Aziz al-Jawhari, and in it - it is recorded that - Ma'n b. Adi said to Umar b. al-Khattab, this grouping from the Ansar have gathered in the Saqifa of Bani Saida and with them is Sa'd b. Ubada - they revolve around him and say: 'you are - the inspirer of hope, and your scion (son) is - the inspirer of hope'. And they Drunk in their Hearts the Love of the Calf And in Sahih al-Kafi no. 4409 from Abi Ja'far عليه السلام who said: the people became after the messenger of Allah unto the likeness of those who followed Harun and those who followed the calf ... (until the end of) the Hadith. The Mighty Ones (Leaders) of Bani Hashim? In Sahih al-Kafi no. 4380 from Sadir who said: we were with Abu Ja'far عليه السلام - so we recalled what the people had done after their prophet, and their subjugation of Amir al-Mu'minin عليه السلام, so a man from the group (present) said: may Allah set aright your affairs, where were the leaders of Banu Hashim? and what was their number (how many were they?) so Abu Ja'far عليه السلام said: and who was left of the Bani Hashim? verily it was Hamza and Ja'far, and they had both passed on, and were left with him two weak and insignificant individuals, new comers to Islam, Abbas and Aqil, and they were from the freed slaves (after the conquest of Makka). And al-Kashshi mentioned in his Rijal Pg. 6 quoting from the book of Hisham from Abi Khalid al-Kabuli from Abu Ja'far عليه السلام who said: Ali b. Abi Talib عليه السلام was among you in Iraq, fighting his enemies, and with him were his companions, and there was not within them fifty men who recognized him with the true recognition (as he should be recognized), and his true recognition is acknowledging his Imamah. to be continued ... Footnotes [1] Surat Baqara, Vs. 213. [2] Surat Al Imran, Vs. 105. [3] Refer to Sunan al-Tirmidhi, Vol. 5, pg. 328, published in Madina; Mustadrak al-Hakim, Vol. 3, Pg. 148; Tabaqat Ibn Sa’d, Vol. 2, Pg. 194, published in Egypt, and, Vol. 2, Part 2, Pg. 2, published in Leiden. [4] Maghazi al-Waqidi, Vol. 3, Pg, 1113. [5] Refer to Sahih Muslim, Vol. 1, Pg. 81, and, Vol. 3, pg. 1307; Tabaqat Ibn Sa’d, Vol. 2, Part 1, Pg. 132, Sahih al-Bukhari, The Book of Knowledge, Hadith No. 43. [6] Surat al-Anbiya, Vs. 104. [7] Surat al-Maida, Vs. 117 and 118. [8] Refer to Sahih al-Bukhari, Tafsir Surat al-Anbiya, Hadith Nos. 2, 5 and 14; Sahih Muslim, Kitab al-Tahara, Hadith No. 37, Kitab al-Salat, Hadith No. 53, Kitab al-Fadhail, Hadith No. 29; Sunan al-Tirmidhi, Kitab al-Qiyama, Chapter No. 3, Tafsir Surat al-Anbiya, Hadith No. 4; Sunan al-Nisai, Kitab al-Iftitah, Hadith No. 21; Sunan Ibn Majah, Kitab al-Manasik, Chapter Nos. 40 and 76. [9] Surat al-Rum, Vs. 41.
  20. There are two hadith about scheduling the day. Like one hadith is that "One should divide his/her 24 hours into 4 parts from which one part should be for sustenance another part for family etc. etc." and similarly another hadith states that "One should divide his/her 24 hours into 6 parts from which one part should be for sustenance another part for family another for sleeping/rest etc. etc." I had not remembered it fully so I want the original text. I want this hadith with reference. Can anyone provide it?
  21. Salam aleykum wr WB I have found a very beautiful Hadith about a girl from the Roman Empire who convert to Shia Islam. The problem is its impossibile to translate from German to English its long and complicated to translate. The Hadith is Al-Ghaiba, from Sheikh at-Tusi (ra), Hadith Nr. 178. I would be really thankful if someone found the source in English. Wa Salam
  22. Sallam! According to what I learnt from my sunni school, non-obligatory prayers, including the fard prayers done at a young age, can take the place of fard prayers which have been neglected during the years of adolescence. Is this true? Wassallam
  23. Does anyone know if the following hadith is authentic and if so, who narrated it?
  24. Salam, Blessed Friday for you all In ShaAllah! كان علي (ع) إذا أراد أن يوبخ الرّجل يقول له : أنت أعجز من التارك الغسل ليوم الجمعة ، فإنه لا يزال في همّ إلى الجمعة الأخرى العلل 1/270 Hadith above says that Imam Ali used to reproach someone by saying : You are lazier than the one who is intentionally abandoning the Ghusl of the day of Friday. For such a man will live worried to the next Friday. I think it is one of the many mercies upon us that we are getting a reward for this act. At times the mind is very preoccupied no matter how hard we try to clear it up. Praying and reputation of Quran and Du'a becomes difficult to be done with full focus. But here we are being rewarding for a physical act that dose not require plenty of mind work. Just a bath on the day of Friday. But see how huge amount of bounty is sent toward us for just doing it with only the intention? قال النبي (ص) : من اغتسل يوم الجمعة ومسَّ من طيب امرأته إن كان لها ، ولبس من صالح ثيابه ، ثم لم يتخطَّ رقاب الناس ، ولم يلغُ عند الموعظة ، كان كفارة لما بينهما Prophet said : Whoever performed the Ghusl of Friday , put some perfume (from his wife if she has any), wore the best of his clothes then went to mosque and did not skip people's necks to reach to front lines then did not speak laghu during the sermon. This act will cover up any flaw of him during the upcoming week up to next Friday ^rough translation. قال الصادق (ع) : إذا اغتسل أحدكم يوم الجمعة فليقل : " اللهم !.. اجعلني من التوابين ، واجعلني من المتطهرين " Imam Sadiq said : After performing Ghusl of Friday say : O Allah , make me from those who repent and those who purify themselves." قال النبي (ص) لعلي (ع) في وصيته له : يا علي !.. على الناس كل سبعة أيام الغسل ، فاغتسل في كل جمعة ، ولو أنَّك تشتري الماء بقوت يومك وتطويه ، فإنه ليس شيء من التطوُّع أعظم منه . The prophet said to Imam Ali in his will : O Ali, there is one ghusl/bath upon people every 7 days, so perform ghusl every Friday even if you had to buy water with your day money and stay without money after wards, for there is nothing with greater reward from all the recommended acts than the ghusl of Friday. Yep so you all lazy people, go and bath XD
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