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Found 229 results

  1. Sallam dear brothers and sister As we all begin another year of learning, some of us can find it hard to keep going, to remain motivated. I myself have noticed that sayings of the prophets and Imams are a huge motivation, but I forget them and their effect wears off. So I want this thread to be a place full of sayings about education and knowledge which will inspire all students to study hard and maintain a high morale, every time they lose motivation they can just re-read this thread and be motivated again. So brothers and sisters please post some hadith on here or just sayings which will encourage people to seek knowledge. Thank you very much.
  2. As-salamu alaykum brothers. I am new here and need help: what do you guys think about this article?? i need to refute it for a misgiuded Christian. I know we are not all this way. Some Sunni can be but are we? I like what he says about tradition at least Blessings to you. from here: http://catholicanalysis.org/2014/09/29/jihad-and-heresy/
  3. (Bismillah) (salam) I'm quite a fan of Dr. Brown myself and I know some others here also are, so, I thought I'd share something I found quite interesting. The following is a video of him delivering a Khutba at a Mosque in Las Vegas early this year in march. Was very interesting and refreshing to see him speak in a non-academic setting and purely to and for a Muslim audience. His latest book: Misquiting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy was published yesterday: I just discovered he has set up his own YouTube channel: https://www.youtube.com/channel/UC4L23Z_agh1qeV_odQfV6Vg that has his previous lectures as well as recent ones.
  4. I was reading my Quran that was a translation by Sarwar, of which was from this company presented in New York. I checked out their site, and they still seem to be translating bigger projects now. They have Quran and Hadith(Al-Kafi Vol 1-7) available. Be sure to keep an eye out for this site. They have provided a free Quran E-Book Version 6th Edition by Sheik Sarwar of which you can download. http://www.theislamicseminary.org/wp/quran/ http://www.theislamicseminary.org/wp/ The Islamic Seminary HomepageWelcome to the Islamic Seminary homepage! We are working non-stop to make precious Islamic literature available for the community, primarily with the Holy Quran and Ahadith. Our latest projects include our 6th Edition translation of the Holy Quran, the complete translation of Kitab al-Kafi and over 13 volumes of Behar al-Anwar. Many of these publications have already been made available in eBook and printed form. It is our hope to have the remaining editions made ready within the next few months, Insha Allah. We hope you enjoy this site and we will be adding more features on a regular basis, Insha Allah. Please feel free to send any questions or comments using this link.
  5. Prophet Mohammad (pbuhahf) predictions in Sahih Sunni hadiths in multimedia. http://www.khanwadeabutalib.com/public/ilm/article/777/58#.U-AdTONdVA0
  6. I would like an answer to the interesting topic which is brought up by non believers that the religion of islam is only for arabs and isn't for mankind .Because many interesting questions arrive such as there hasn't been many translations of the Quran in other languages until only fairly recently.And that why should mankind have to all learn one language.All of these questions arrived after i looked at a very critical site which had brought up some misconceptions.The website can be found at this link http://m.modernghana.com/mobile/315031/1/islam-is-for-arabs.html. I would like answers to these misconceptions found on the link
  7. The thawab and benefits of wearing aghigh: It has been reported that Imam Ridha (as) said that Imam Sadiq (as) stated: “Whosoever wears a ring whose stone is of aghigh will not become poor, and will be granted his needs in the best form.” In another hadith from Imam Sadiq (as) it has been narrated that he said that: “(Wearing) the aghigh while travelling brings protection.” Imam Sadiq (as) narrates from his father and grandfathers, from Imam Ali (as) that his Excellency said: “Wear the aghigh so that Allah ÓÈÍÇäå æÊÚÇáì blesses you, and so that you are protected from calamities.” Imam Baqir (as): “Whosoever wears the aghigh will continuously be benefited by it as long as it is worn, and a guard sent by Allah ÓÈÍÇäå æÊÚÇáì will protect that individual.” It has been reported that Imam Sadiq (as) said that his father’s grandfather (as) said: “Allah ÓÈÍÇäå æÊÚÇáì will protect whosoever engraves this phrase: (محمّد نبىّ اللَّه و علىّ ولىّ اللَّه) on the aghigh ring from a bad death and will verily die a death of fitrah (which is a good death). Imam Sadiq (as) has been narrated saying: “No hand that reaches out to Allah ÓÈÍÇäå æÊÚÇáì is dearer than the one that has an aghigh ring on it.” Imam Ridha (as) narrates from his father Imam Kadhim (as) from his father and grandfathers till Imam Husein (as) that his Excellency said: “When Allah ÓÈÍÇäå æÊÚÇáì created (Prophet) Musa ibn Imran and spoke with him in Mount Sinai, He (Allah ÓÈÍÇäå æÊÚÇáì) took a look at the ground (earth) and created the aghigh from His light and said: “(I swear) by myself that I have made it mandatory upon me not to chastise with the Fire whosever wears the aghigh, given that person loves Imam Ali (as). The thawab and benefits of wearing the firoozah Abdul-Mu’min Ansari says that he heard Imam Sadiq (as) saying: “The hand that bears the firoozah will never become needy.” The thawab and benefits of the jaz’/jiz’ yamani Muhammad ibnul-Husein narrates from his noble father that Imam Ali (as) said: “Wear the jaz’ yamani ring, for it keeps the evil of the disobedient devils away from you.” The thawab and benefits of wearing the zumurrud Ahmad ibn Muhammad ibn Nasr who would run some of Imam Musa ibn Ja’far’s (as) arons has reported that one day when the imam was reading a book, he told him: “Wearing the zumurrud brings comfort and isn’t followed by any hardship.” The thawab and benefits of the yaqut Husein ibn Khalid narrates that Imam Ridha (as) said that Imam Sadiq (as) has stated that: “Wear the yaqut, for it causes poverty to go away.” The thawab and benefits of the bulur Ali ibn Muhammad has narrated from Imam Sadiq (as) that he said: “Bulur is a good stone (for using on the ring).”[1] [2] Two points must be noted here: 1- Jewelry made of gold is haram for men, including gold rings.[3] 2- The benefits that were mentioned for these stones, aren’t for sure, meaning that these stones aren’t the whole cause for them, they are rather part of their cause and in other words, there might be other things that must be observed for these benefits to surely take place (for example, when it is said that wearing a certain stone keeps away poverty, it doesn’t mean that one can just wear it and sit and do nothing and wait for poverty to go), but of course the thawab of these stones according to these hadiths is for sure and one who wears them will be rewarded by Allah ÓÈÍÇäå æÊÚÇáì. [1] Sheikh Saduq, Thawabul-A’mal wa ‘Iqabul-A’mal. [2] For further explanation and information, see: 1- Sheikh Saduq, Thawabul-A’mal wa ‘Iqabul-A’mal. 2- Muhammad Ali Mujahidi, Padashe Nikiha va Keyfare Gonahan. 3- Sharafuddin Khuvaidaki, Kasheful-Istar dar Tarjomeye Jame’ul-Akhbar. 4- Sheikh Saduq, Al-Khisal. 5- Husein Ghaffari, Ayeene Bandegi va Niyayesh. 6- Sheikh Saduq, ‘Ilalul-Shara’i’. 7- Adabe Huzur. 8- Fatimah Mashayekh, Qisasul-Anbiya’. 9- Seyyid Ibrahim MirBagheri, Makaremul-Akhlaq. 10- Ahmad Sadiq Ardestani, Navadere Ravandi. 11- Mohammad Baqir Sa’edi, Faza’ele Panj Tan dar Sihahe Sheshganeye Ahle Sunnat. [3] See: Tawdihul-Masael (risalah) of the maraji’, vol. 1, pg. 482. http://www.islamquest.net/en/archive/question/fa1962 (wasalam)
  8. (salam) There is a question that is looming over my head for quite some time. :wacko: Now, with regards to verifying a hadith's authenticity, what is the process in which I, as a layman, can know the grading of the hadith (i.e. sahih, da'eef, etc.). Apart from consulting a scholar, is checking the reliability of transmitters and, perhaps, pondering on the "mitn" (content) of the hadith, the only way to verifying what a hadith's grading is? I suspect there is a book where hadith numbers from certain books are listed side by side with the grading of the respective hadith, although I could be in error. Could anyone pave the way for me. Thanks. (wasalam)
  9. (salam) I am just a minor student of Islamic knowledge and It is my humble observation in this regard. I think that in Shia fiqh the rijal is not that important as it is in Sunni fiqh. We have twelve holy Imams (Golden Chain) of narrations. The narrators who reported from these twelve holy Imams (a.s) in their respective times hold less importance. Our faith is based on direct sayings of Imams (a.s) in their respective times who were being heard by many people/followers and there were less chances of deception and lie. On the other hand the Sunni reporters are common people. Their were reliable as well as non reliable reporters and they are separated in times from Prophet's times to the next generations. It is also important to note here that there is so much diversion of opinion regarding a reporter in Sunni side. Most of the time personal bias is also involved in weakening a reporter in Sunni side. Most of time we see in Shia side the hadiths are narrated in the following manner... SHIA REPORTS: Narrated A from Imam Jafar Sadiq (a.s) who reported from his father Imam Muhammad Baqir (a.s) who reported from his father Imam Zainul Abideen (a.s) who reported from his father Imam Hussain (a.s) who said that Prophet (pbuh) said ....... SUNNI REPORTS: Narrated Abu Huraira that prophet (pbuh) said or Narrated A from B who narrated from C who narrated that Hazrat Aysha (r.a) said that prophet (pbuh) said... It appears in Sunni side the reliability of narrators is more random and diverse while in Shia side the weak narrators are easily picked up. Even otherwise, the authenticity of reports in Shia side depends more on "matan" and whether the report is in accordance with Quran and settled Sunnah.
  10. (bismillah) Question asked: Sir! There is a narration reported by Abu Hashim Dawood bin Qasim al Ja'fri which gives the testimony of Khidhr (a.s) regarding the 12 Imams, and shows their names. It is present in 1- Al Kafi, Sheikh Kulaini, 1/525 2- al-Imama wa al-Tabarsi fi al-Hira, p106 3- Kitab al-Ghaybah, Sheikh Numani, page 58 4- Kamal ad-Din, Sheikh Saduq, page 313 All of these show the end of narrators like this عن أحمدبن محمد البرقی، عن أبی هاشم داودبن القاسم الجعفری،عن أبی جعفر الثانی علیه السلام However, when we consult the book al-Mahasen, 2/332-333; which is the book of Ahmad bin Mohammad bin Khalid al Barqi, we find the chain like this عنه، عن أبیه،عن أبى هاشم الجعفر یرفع الحدیث قال: قال أبوعبدالله (ع)، So, here the narration is in Mursal form. Also, we find that the names of Imams are not mentioned. What is the explanation for that? What is your view on authenticity of the present copy of al-Mahasen? Concise answer Khalid bin Ahmad al-Barqi has reported a narration in his al-Mahasen almost with the same chain of transmission mentioned in the question. Great scholars like Sheikh Kulayni, Saduq and Nu'mani have reported this narration from al-Barqi. However, there is a slight difference between the narration they have reported and the one al-Barqi has recorded in his book in terms of the chain of transmission of the narration and its content. There is not much detail about the narration in Barqi's al-Mahasen. In order for us to examine this issue, we must know the author of the book and the book itself better. Thereupon, we would be able to study the chain of the transmission and the content of the narrations in al-Mahasen as well as its difference from the narrations found in other books. Conclusively, we can come to the conclusion that this narration which has been reported in different books has an identical content. The only difference is that the narration in some sources have been partially omitted but the chain of transmission is almost the same. Read the detailed answer. Detailed Answer Khalid bin Ahmad al-Baraqi has reported a narration in his al-Mahasen. We will provide details about the writer of the book and then we will verify the authenticity of the narration in question. 1) Ahmad bin Muhammad bin Khalid al-Barqi Sheikh Abu Ja'far, Ahmad bin Muhammad bin Khalid bin Abdu Rahman bin Muhammad bin Ali al-Barqi is one of Shiite's great jurisprudents and narrators. He is considered to be amongst the friends of the infallible Imams (A.S). Ahmad was born in a village known "Barq Rood" of Qom. He is originally from Kufa. His great grandfather, Muhammad bin Ali is one of the companions of Zaid bin Ali bin Hussein (A.S) who rose up to fight against the injustice and oppression of Bani Umayyah and he was martyred in Yusuf bin Umar's prison. While still a child, Khalid, Ahmad's grandfather, was forced to leave Kufa for Qom along with his father Abdur Rahman bin Muhammad.[1] Back then the city of Qom provided a safe haven for Shiites. That was why many great Shiite narrators and scholars were living in it. One of the important incidents that took place during the lifetime of Ahmad bin Muhammad al-Barqi was that Ahmad bin Muhammad bin Isa Ash'ari, the head of the city of Qom and one of the great Shiite narrators, sacked Ahmad bin Muhammad from the city of Qom because according to Ahmad Ash'ari, al-Barqi had narrated mursal (disconnected) traditions or narrations which he considered to be poor. However, after sometimes, Ahmad Ash'ari regretted his action and returned al-Barqi to Qom apologizing him. It has been reported that upon al-Barqi's death, Ahmad Ash'ari attended his funeral with barren foot so as to make up for the disrespect he had shown to him.[2] Finally, Ahmad al-Barqi died in the year 274 or 280 A.H.[3] leaving Shia a very valuable Hadith legacy. 2) Bibliography of "Al-Mahasen" One of the oldest hadith books ever written by Shiite scholars is al-Mahasen by Ahmad al-Barqi who is known to be a trustworthy scholar and one of the great hadith narrators. Sheikh Saduq, Kulayni, and Sheikh Tusi have relied on him and reported many of the narrations transmitted by him. Al-Mahasen consists of eleven chapters or headings: 1. "Al-Qaraeen": This chapter includes narrations regarding matters consisting of three things or four to ten things. For instance, "three things which saves a person from destruction or three things which causes destruction…" As well, the significance of speaking good of others and being benevolent to others has been discussed with traditions reported from the Holy Prophet (S) and his pure Ahlul-Bayt (A.S). 2. "Thawab al-A'maal": This is another title regarding good deeds and their rewards such as the reward of positive thinking about God and love of the Household of the Holy Prophet (S) as well as the reward of fasting etc. 3. "Iqab al-A'mal": This chapter discusses narrations regarding bad or abominable deeds such the punishment of a person who downgrades prayers or one who does not pay his Zakat on time or he who belittles a mumeen (believer). 4. "Al-Safwah wa al-Noor wa al-Rahmah": This section includes narrations about the creation of a believer, status and position of the Messenger of God and his household as well as Shiites, friendship and enmity for the sake of God. 5. "Masabih al-Zulm": This chapter deals with narrations about reason, knowledge, guidance, God's right on people, innovation, analogy and opinion, divine authorities over people. 6. "Al-'Ilalal": This chapter includes 130 narrations regarding various subjects including the differences of the companions of the Holy Prophet about wiping the feet, the worldly and heavenly matters, and how one should deal with both of them, the characteristics of the Quran and its commentary and reasons for certain rules. 7. "Al-Safar": Includes narrations about journeying and relevant issues such as the right of a fellow traveler, journey expenses and manners of travelling. 8. "Al-Ma'aakel": This title deals with narrations regarding edibles, drinks and matters related to them. 9. "Al-Maa": Includes narrations about water and rules relating to them. 10. "Al-Manafe'": Includes narrations about Istikhara, seeking advice and drawing lots. 11. "Al-Marafeq": Includes narrations about the causes and means of life, house, vehicle, and cleanness. As is observed, the titles of these chapters mostly relate to religious beliefs, epistemic issues and matters related to people's ordinary life. 3) A Study of Hazrat Khidhr's Testimony on the Imamate of Infallible Imams (A.S) Ahmad bin Muhammad al-Barqi has been the person to report a narration in "Al-Mahasen". The same narration has been narrated more perfectly by Sheikh Kulayni in "Al-Kafi" and we will cite Al-Kafi because we need the text to understand the narration thoroughly: «عن عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِیِّ عَنْ أَبِی هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِیِّ عَنْ أَبِی جَعْفَرٍ الثَّانِی‏....» The translation of the narration is as such: "Imam Jawad (A.S) said: Ameerul Mu'mineen (peace be upon him), once was heading towards Al Mesjedul Haram accompanied by Al Hasan Bin Ali and Salman Al Farsi (may Allah be pleased with them), Ameerul Mu'mineen (peace be upon him) was leaning on the hand of selman, they entered the mosque, he took a seat in its hall, a man of an elegant guise and handsome face eame closer, bid Ameerul Muamineen As Salam, he (peace be upon him) bid him back As Salam; the man sat and started talking: “O’ Ameerul Mu'mineen; I ask you about three matters, if you give me a wrong answer about them, I shall know that these people are following you to their misfortune both in this world and in the hereafter, and if you give me a correct answer I shall know that you and them will be destined to the same fate. Ameerul Mu'mineen (peace be upon him) said: “Ask whatever you like?” The man said: “Tell me where man’s soul goes when he sleeps? And how does man remember and forget? And how do man’s offspring look like their uncles (both from his father and mother)? Ameerul Mu'mineen (peace be upon him) turned to Abi Muhammad Al Hasan and said: “O’ Aba Muhammad! Answer his question!” And Imam Hasan (A.s) answered all the three questions. Thereupon the man said: “I testify that there is no God but Allah and I shall remain faithful to this testimony; and I testify that Muhammad is the Messenger of Allah and I shall remain faithful to this testimony; and I testify that you are the guardian on his will who will maintain his argument to people (pointing his finger to Ameerul Muamineen (peace be upon him)) and I shall remain faithful to this testimony; and I testify that you are the guardian of Ali’s will who will maintain his argument to people (pointing his finger to Al Hasan (peace be upon him)); and I testify that Al Hosain Bin Ali is the guardian on your father’s will who will maintain his argument to people; I testify that Ali Bin Al Hosain is Al Hosain’ds successor who will maintain his leadership; I testify that Muhammad Bin Ali is Ali Bin Al Hosain’s successor who will maintain his leadership, I testify that Ja'afar Bin Muhammad is Muhammad Bin Ali's successor who will preserve his leadership; I testify that Musa Bin Ja'afar is Ja'afar Bin Muhammad's successor, who will preserve his leadership ; I testify that Ali Bin Musa is Musa Bin Ja'afar's successor, who will maintain his leadership; I testify that that Muhammad Bin Ali is Ali Bin Musa's successor who will maintain his leadership; I testify that Ali Bin Muhammad is Muhammad Bin Ali's successor, who will preserve his leadership; I testify that Al Hasan Bin Ali is Ali Bin Muhammad's successor, who will maintain his leadership; and I testify that one of Al Hasan Bin Ali's sons whose name and nickname are not to be revealed till he is granted leaved to show himself thus to fill the earth with justice as it was filled with injustice, and I bid you Al Salam O’ Ameerul Muamineen s invoking on you Allah's mercy and grace; then he stood to his feed and was gone. Amerul Mu'mineen (peace be upon him): O’ Abo Muhammad! Follow him and check up where does he head; Al Hasan (peace be upon him) went after him, later he said: "the minute he put a foot off the mosque, he was gone, I went back to Ameerul Mu'mineen (peace be upon him) and informed him of that; he said: O’ Aba Muhammad, Do you know him? I said: "Allah his Messenger and Ameerul Muamineen better know." He (peace be upon him) said: He is Al Khidhr (peace be upon him).[4] As we see, this narration has been reported by Sheikh Kulayni (ra) from al-Barqi. Now we shall refer to al-Barq's al-Mahasen to see whether or not this narration has been reported at all in it. If it has, is it with the same wording and content? Al-Barqi has reported the narration in al-Mahasen as such: «عَنْهُ (البرقی) عَنْ أَبِیهِ عَنْ أَبِی هَاشِمٍ الْجَعْفَرِیِّ رَفَعَ الْحَدِیثَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ(ع) دَخَلَ أَمِیرُ الْمُؤْمِنِینَ ص الْمَسْجِدَ وَ مَعَهُ الْحَسَنُ(ع) فَدَخَلَ رَجُل‏...»[5] The chain of transmission which he mentions is slightly different from the one mentioned by al-Kafi. It has mentioned in al-Barqi's narration that he narrated from his father and he from Abu Hashim and he from Imam Sadiq (A.S) without mentioning the names of the transmitters who were connected to Imam Sadiq (A.S). Thus, the hadith is Marfoo' [lit. elevated][6]. However, al-Kafi's chain of transmission is different. Therein, al-Barqi narrates from Abu Hashim Ja'fari and he from Imam Jawad (A.S). Therefore, in Al-Mahasen, al-Barqi has taken this narration from his father whereas in Al-Kafi no mention has been made of his father. Moreover, in al-Barqi's book, the narration has been reported from Imam Sadiq (A.S) whereas in Al-Kafi, it has been reported from Imam Jawad (A.S). In other words, scholars like Kulayni in his Al-Kafi, Sheikh Saduq in Kamal al-Deen[7] and Ilal al-Sharaye'[8] and Nu'mani in Al-Ghaibah[9] have reported this narration with various chains from al-Barqi. The narration is the same except for the last part of the chain of transmission i.e. from al-Barqi onward, the chain is similar to the chain of the transmission of hadith in Al-Kafi; it is not like the one in al-Barqi's al-Mahasen. However, all these books have taken the narration from its author! The report in al-Mahasen is also slightly different from the one al-Kafi. One is shorter than the other. It seems as though Al-Barqi has shortened the report in his book and late Kulayni has shorted it from another angle. The narration mentioned in Al-Kafi lacks the three questions which Hazrat Khidr asked Imam Hasan Mujtaba (A.S). This is quite clear from the explanation provided by Kulayni. On the other hand, we see that al-Barqi has given adequate attention to the answers given by Imam Hasan Mujtaba to the questions. Instead, the testimonies to the imamate of each of the infallible imam (A.S) have been omitted and it has mentioned after Khidr's testimony to the imamate of Imam Hussein (A.S) as such: "Khidr testified to the imamate of other imams to the last of them." Although Kulayni has reported this narration from al-Barqi and the clause "Khidr testified to the imamate of other imams" has not been mentioned in Al-Barqi's book, it is quite clear that this passage has been omitted from Al-Barqi's book for the sake of brevity. The same is true with al-Kafi's version of narration. He has not mentioned the three answers for the sake of brevity. For your confidence in the foregoing explanation, you can refer to Sheikh Saduq's "Kamal al-Deen wa Tamam al-Ne'mah"[10] or "'Ilal al-Sharaye'"[11]. Late Sheikh Saduq attached great importance to these narrations and it is for the same reason that he has reported the entire narration in which the answer to Khidr's three questions as well as Khidr's testimony to the imamate of each of the infallible imams have been mentioned. At the end, in order to complete the narration, the answers which Imam Hasan Mujtaba (A.S) gave to Hazrat Khidr's three questions and which have been reported in Sheikh Saduq's book are mentioned below: Imam Hasan (A.S) said: “As to where does man’s soul go when he sleeps; I say that his soul will hang to the wind, the wind hangs to the air until man starts to wake up, if Allah the Almighty gave leave to man to retain that soul; that soul will pull the wind which will- in turn-pull the air, thus the body will retain the soul; but if Allah the Almighty did not give leave to the soul to return to the body, the air will pull the wind which will pull the soul away, thus its owner will never regain it ever. As to how does man remember and forget: know that man’s heart (mind) is situated in a cavity with a lid covering it, if that man prays to Muhammad and his house hold and progeny a perfect prayer that lid will be removed from the cavity to let get into the heart thus man will remember what he has forgotten, if man does not pray to Muhammad and his household and progeny, or he offers an imperfect prayer, that lid will lighten over the cavity never giving space to light to get in, thus man will forget what he knows. As to the newborn and the similarity it carries to it uncles, I say: if man makes love to his woman maintaining his heart in tranquility, his nerves in calm order and his body in quietness, his sperm will be situated at the bottom of the womb, and the newborn will come into life carrying resemblance to his father and mother. If man makes love to his woman with perplexed heart, anxious nerves and troubled body, tribulation will be fall his sperm and the throw it either on a nerve that resembles the father’s brother, thus the newborn will carry resemblance to them, or it will throw the sperm on a nerve that resembles the mother’s brothers, thus the newborn will carry resemblance to them.[12] [1] Najashi, Ahmad bin Ali, Fehrest Asmaa Musannefi al-Shi'ah (Rijal Najashi), p. 76, Islamic Publications Office, Qom, sixth edition, 1365 (solar calendar).[2] Allamah Hilli, Hasan bin Yusuf, Khulasat al-Aqwal, p. 15, Manshurat al-Matba'ah al-Haideriyah, Najaf Ashraf, second edition, 1381 A.H.[3] Rijal Najashi, p. 76.[4] Kulayni, Muhammad bin Ya'qub, Al-Kafi, researched and corrected, Ghaffari, Ali Akbar, Akhundi, Muhammad, vol.1, p. 525, Dar al-Kotob al-Islamiyyah, Tehran, fourth edition, 1407 A.H.[5] Al-Barqi, Abu Ja'far Ahmad bin Muhammad bin Khalid, al-Mahasen, researched and corrected: Muhaddith, Jalaluddin, vol.2, p. 332, Dar al-Kotob al-Islamiyyah, Qom, second edition, 1371 A.H.[6] Hadith Marfoo' (lit. elevated) is a hadith attributed to the Prophet (PBUH) or Imams but it does not have a continuous chain of transmitters up to him. Thus, it is possible that one or many transmitters are omitted in the middle of the chain. This is done with the notification that some transmitters have been omitted. Hariri, Muhammad Yusuf, Glossary of Hadith Terms, p. 121, Nashr Hijrat, Qom, 1381.[7] Sheikh Saduq, Kamal al-Deen wa Tamam al-Ne'mah, researched and corrected by Ghaffari, Ali Akbar, vol.1, p. 313, Dar al-Kotob al-Islamiyyah, Tehran, second edition, 1395 A.H.[8] Sheikh Saduq, Ilal al-Sharaye', vol.1, p. 96, Dawari Book Stall, Qom, first edition, 1385 (solar).[9] Ibn Abi Zainab (Nu'mani), Muhammad bin Ibrahim, researched an edited, Ghaffari, Ali Akbar, al-Ghaibah, p. 58, Saduq Publications, Tehran, first edition, 1397 A.H.[10] Kamal al-Deen, vol.1, p. 313.[11] Ilal al-Sharaye', voll.1, p. 96.[12] Kamal al-Deen, vol.1, p. 313. Source: http://www.islamquest.net/en/archive/question/en22087 (wasalam)
  11. http://www.khanwadeabutalib.com/public/NoorunAlaNoor/1#.U4-OpHJdVA0
  12. I am proud to share the dowloadable PDF form of this great research. Read and spread. And don't forget brother Toyib in your duas. SOURCE 1, SOURCE 2 'Ali: The Best of the Sahabah Explicit Testimonies of Sahih Sunni Ahadith Authored by Toyib Olawuyi Edition: 1 This book is an in-depth academic critique, and a thoroughly investigative refutation, of Shaykh Ibn Taymiyyah's Minhaj al-Sunnah on the specific question of Abu Bakr's alleged superiority over Amir al-Muminin 'Ali b. Abi Talib. The shaykh has adopted a two-pronged approach in his Minhaj. He presents arguments and proofs to support Abu Bakr's superiority and discredits all arguments and proofs in favour of 'Ali's superiority. Toyib Olawuyi has however placed all the primary submissions, evidences and denials of Ibn Taymiyyah under the microscope and punctured every single one of them severely using the Book of Allah, the sahih ahadith of the Ahl al-Sunnah wa al-Jama'ah, and their strictest rijal verification methods. Full transparency, accuracy and accountability are strictly observed throughout our book, and we hope it will ease the way for every soul seeking to find out the real truth. BUY FROM AMAZON
  13. Salaam, Imam al-Sadiq (AS) said, ‘Our affairs are hidden and veiled with a covenant, so Allah will humiliate whoever discloses us.’[al-Kafi, v. 2, p. 226, no. 15] Can any brother or sister shed some light on this hadith? Regards
  14. Selam everyone, So I have watched some islamic videos on youtube on this channel: SoldierOfAllah2 There were 2 videos that caught my attention regarding the comments bellow in which shia and sunni brothers were discussing about a wide range of topics such as: the prophet mentioning who his successor would be , that umar and abu bakr were tirans, that they threatened to burn the house of Hz.Ali and killed his wife fatima and her unborn child by kicking in the door. Here are some quotes of a Shia brother: The Prophet chose and favored and talked about and presented Ali to people more than any one else ever lived. Yet you still say he is equal to the Caliphs. Ali was courageous, two caliphs started running away from Khaybar. Yet Ali is still equal. Okay. Two caliphs killed the daughter of the Prophet, they're still equal. One angered Fatima, yet he is still equal to Ali. Ali slept in the bed of the Prophet, another didn't give the pencil to the Prophet when he was in the bed. Anyway, Ali is the first rightly guided caliph, not the fourth, as his right was deprived. Ali is infallible and an Imam using the proofs and evidence we put on the table from Quran and the hadiths. We do not blame the Prophet; we blame the people after the Prophet. Abu Bakr and Umar and Uthman. The Prophet did his job and chose Ali as his successor. Said the Quran and the progeny. You took one and threw the other away. I really want clarification on this subject as sunnis came with comments as: ollowing two narrations were reported by both sunni's and Shee'ahs. The first one is quoted from Saheeh al Bukhaaree and the second one is quoted from a Shee'ah book: "Takhlees ash-Shaafee" It is mutawaatir upon 'Alee radhiallaahu anhu ((Which of the people is best after the Messenger salallaahu alaihi wa salam? He said: "Aboo Bakr" I said: "Then whom?" he said "Then Umar" and I feared he would say Uthmaan then I said "then you?" he said "I am not except a man from the Muslims")) The second from a shia book. Shareek bin 'Abdillaah, the Taabi'ee, when he was asked, "who is better.. Abu Bakr or 'Alee" He said "Abu Bakr". The one who asked him said, "You say this while you are a Shee'ee?" He said, "Yes any one who does not say this is not a Shee'ah by Allaah, Alee took up this pulpit and said, "ألا إن خير هذه الأمة بعد رسول الله، أبي بكر ثم عمر" By Allaah the best of this Ummah after its prophet is Abu Bakr and then 'Umar so how can we turn down and reject his saying? By Allaah he was not a liar." Narrated from Alee from more than 80 ways of narration (Talkhees ash-Shaafee Vol. 2, 428) That is ali saying it in your own book. I don't take it as authentic because it has no chain of narration like all other shia books but just to prove a point to you I will use it. they try to tell that after our prophet(PBUH) passed away the people fairly chose abu bakr as his successor, and this while Hz.Ali was washing the body of our prophet even! Could I get some clarifications concerning what the prophet actually said in his speech about his successor and leaving 2 weights behind: the holy quran and the ahlul al bayt. furthermore about what abu bakr and umar did in their lives did they do bad things? also why do sunnis think that shia are making everything up?
  15. Narrated from the Musnad of Abu Ya'laa, "On the way to the battle of Siffeen, Ali came across the river furaat and called out, 'Have patience oh Aba Abdillah! Have patience oh Aba Abdillah! So, his companion asked him, who is this Aba Abdillah you speak of? He said, Once I entered upon the prophet, and his eyes were gushing with tears, so I asked him, has someone angered you oh Messenger of Allah?, he said, No, Jibra'eel has just visited me and said, this son of yours Hussain will be killed, do you want me bring you some of the turaab on which he will die on? So I replied, Yes. He gave it to me and at this moment I could not contain my sadness and began to cry and until now I am still crying." Authenticity: Under the hadeeth, it says 'the isnad is hassanun, and Haythemi has narrated it(sunni scholar), Ahmed ibn Hanbal has narrated it(sunni scholar), al Bazzar(sunni scholar) has narrated it, Al- Tabarani(sunni scholar) has narrated it and the narrators of the hadith are trustworthy' Let me clarify that all of these scholars are from the highest levels of their school and this hadith shows that the Messenger (sawa) himself cried for Hussain(as) so when people ask us why do you cry for a man that died 1400 years ago we should say: The messenger himself cried for him. What say you those who do not cry for Hussain(as)?
  16. Salaam Alaykum, Thanks for reading this post. I was wondering if there is a hadith regarding the taking care and planting of trees (even a hadith against cutting trees) ? Also, if there is a hadith on how we should treat animals. I have heard something before, but I am not sure about the exact hadith. Any help would be much appreciated. Ma'salaam
  17. (bismillah) (salam) I have recently started reading Bukhari. I thought it would be fun and interesting to research sunni hadith books whom are according to them second to the holy quran and contain sahih standards by their past and present scholars and writers of the books themselves. This will be on going so please bear with me. I just started randomly on Volume 5, Book 57. My source is from http://www.sahih-bukhari.com/ . I kindly request no spamming and off topic posts and I will report your posts if you fail this rule. If you would also like to put your input please do so an in intellectual manner with proper format. It would be kind to do so, similar to my format. Please forgive me for any grammar mistakes. inshAllah the aim of this thread is to free peoples minds of these chains restricting their ability to think for themselves. I mean absolutely no disrespect for my muslim brothers in faith. I am pro-unity and would love each of us to respect one another and follow the truth path of Allah and His messenger Muhammad. I am on a journey of seeking the truth, that is all. (wasalam) 1. Volume 5, Book 57, Number 13 : Narrated by Abu Ad-Darda While I was sitting with the Prophet, Abu Bakr came, lifting up one corner of h is garment uncovering h is knee. The Prophet said, "Your companion has had a quarrel." Abu Bakr greeted (the Prophet ) and said, "O Allah's Apostle! There was something (i.e. quarrel) between me and the Son of Al-Khattab. I talked to him harshly and then regretted that, and requested him to forgive me, but he refused. This is why I have come to you." The Prophet said thrice, "O Abu Bakr! May Allah forgive you." In the meanwhile, 'Umar regretted (his refusal of Abu Bakr's excuse) and went to Abu Bakr's house and asked if Abu Bakr was there. They replied in the negative. So he came to the Prophet and greeted him, but signs of displeasure appeared on the face of the Prophet till Abu Bakr pitied ('Umar), so he knelt and said twice, "O Allah's Apostle! By Allah! I was more unjust to him (than he to me)." The Prophet said, "Allah sent me (as a Prophet) to you (people) but you said (to me), 'You are telling a lie,' while Abu Bakr said, 'He has said the truth,' and consoled me with himself and his money." He then said twice, "Won't you then give up harming my companion?" After that nobody harmed Abu Bakr. This hadith is interesting. Things to note hear. We hear great things about these companions but it looks like they fight amongst themselves. Not only that, but its interesting to note here that Umar accused the prophet of telling a lie. 2. Volume 5, Book 57, Number 16 : Narrated by Abu Huraira I heard Allah's Apostle saying, "While I was sleeping, I saw myself standing at a well, on it there was a bucket. I drew water from the well as much as Allah wished. Then Ibn Abi Quhafa (i.e. Abu Bakr) took the bucket from me and brought out one or two buckets (of water) and there was weakness in his drawing the water. May Allah forgive his weakness for him. Then the bucket turned into a very big one and Ibn Al-Khattab took it over and I had never seen such a mighty person amongst the people as him in performing such hard work, till the people drank to their satisfaction and watered their camels that knelt down there." This hadith is showing a metaphor in regards to the prophet and his dream. So it ends up being that Abu Bakr is weak and that when it was umars turn to bring water from the well, his bucket grew and Muhammad A.S never seen such a strong person bringing up so much well. Its funny because sunnis always talk so much about the equality of greatness amongst the companions but yet there is this conflicting competition seen in different hadiths that makes you wonder how much of these are made up. 3. Volume 5, Book 57, Number 18 : Narrated by Abu Huraira I heard Allah's Apostle saying, "Anybody who spends a pair of something in Allah's Cause will be called from all the gates of Paradise, "O Allah's slave! This is good.' He who is amongst those who pray will be called from the gate of the prayer (in Paradise) and he who is from the people of Jihad will be called from the gate of Jihad, and he who is from those' who give in charity (i.e. Zakat) will be called from the gate of charity, and he who is amongst those who observe fast will be called from the gate of fasting, the gate of Raiyan." Abu Bakr said, "He who is called from all those gates will need nothing," He added, "Will anyone be called from all those gates, O Allah's Apostle?" He said, "Yes, and I hope you will be among those, O Abu Bakr. So this hadith is talking about the characteristics of one who will be called into the gates of paradise. Its interesting to note hear that Abu Bakr asks the prophet if anyone will be called from ALL those hadiths, and the prophets response is that he HOPES that abu bakr will be among those whom do. Meaning, even Muhammad A.S doesn’t know if the so called greatest companion and first caliph, and according to sunnis, “the companions are the most righteous and heaven lies for them”, will be admitted to all gates. So how is it sunnis make such judgments? Unless, there are countless hadiths in contradiction. To me this brings a question mark in my head about abu bakrs character, why? Well look at the so called gates of heaven. If the prophet isn’t sure abu bakr qualifies for all the gates, it implies abu bakr failing one of those commands. 4. Volume 5, Book 57, Number 19 : Narrated by 'Aisha (the wife of the Prophet) Allah's Apostle died while Abu Bakr was at a place called As-Sunah (Al-'Aliya) 'Umar stood up and said, "By Allah! Allah's Apostle is not dead!" 'Umar (later on) said, "By Allah! Nothing occurred to my mind except that." …When Abu Bakr spoke, 'Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die." The people wept loudly, and the Ansar were assembled with Sad bin 'Ubada in the shed of Bani Saida. They said (to the emigrants). "There should be one 'Amir from us and one from you." Then Abu Bakr, Umar bin Al-Khattab and Abu 'baida bin Al-Jarrah went to them. 'Umar wanted to speak but Abu Bakr stopped him. 'Umar later on used to say, "By Allah, I intended only to say something that appealed to me and I was afraid that Abu Bakr would not speak so well. Then Abu Bakr spoke and his speech was very eloquent. He said in his statement, "We are the rulers and you (Ansars) are the ministers (i.e. advisers)," Hubab bin Al-Mundhir said, "No, by Allah we won't accept this. But there must be a ruler from us and a ruler from you." Abu Bakr said, "No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the 'Arabs and of best origin. So you should elect either 'Umar or Abu 'Ubaida bin Al-Jarrah as your ruler." 'Umar said (to Abu Bakr), "No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah's Apostle." So 'Umar took Abu Bakr's hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr. Someone said, "You have killed Sad bin Ubada." 'Umar said, "Allah has killed him." 'Aisha said (in another narration), ("When the Prophet was on his death-bed) he looked up and said thrice, (Amongst) the Highest Companion (See Qur'an 4.69)' Aisha said, Allah benefited the people by their two speeches. 'Umar frightened the people some of whom were hypocrites whom Allah caused to abandon Islam because of 'Umar's speech. Then Abu Bakr led the people to True Guidance and acquainted them with the right path they were to follow so that they went out reciting: "Muhammad is no more than an Apostle and indeed many Apostles have passed away before him..." (3.144) This hadith is highly important. It is on the day of the prophets death. One quick thing to note is that in this hadith, there is no a single mention of the prophets family anywhere. It doesn’t make any sense what so ever. How can the prophets own flesh and blood not be mentioned or have any input at all. It is honestly outrageous. It contains some mind-boggling content. The first is that Umar denies the prophet is dead. For us shias who are always accused of senseless things, how come no one has criticized many of the companions for such statements said in many hadiths? Second it is shown that Abu Bakr puts a limitation on Allah. He says that Allah is alive and never dead. Allah is above death and life. Abu Bakr is equating existence to Allah astagfiurllah, that is kufr. The most funniest thing happened next, literally moments after the prophets death and seconds after they were all crying, the ansar with abu bakr and umar and a few others fights over ELECTING a ruler., according to the sunnis, the greatest companions and top notch. This is the most disrespectful thing I have ever heard. The greatest being alive just died and they (“ansar” with abu bakr) are already arguing over who should rule the ummah after him. Are you serious? Not only that but nowhere in the whole quran does it say people should elect a person to represent the religion of Allah. This hadith also goes against the notion that Muhammad A.S elected abu bakr since it contains umars testimony itself! Saying that they choose him. Whats even crazier is someone (umar?) ends up killing sad, in the same place where the prophets body is present, and umar says Allah killed him? Seriously? So he is equating a killer to being a representative of Allah, a divine call made by Allah?!! Now for those who think there are no hypocrites among the companions and ansar, CLEARLY, Aisha states there were hypocrites in the room in the room and supposedly umar scared them while abu bakr guided them.
  18. These are what I found in my notes. I thought it would be good to share them. باب الإشارة والنص على الحسن بن علي ع Indication to and designation of al-Hasan b. `Ali علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني وعمر بن اذينة، عن أبان، عن سليم بن قيس قال: شهدت وصية أمير المؤمنين عليه السلام حين أوصى إلى ابنه الحسن عليه السلام وأشهد على وصيته الحسين عليه السلام ومحمدا وجميع ولده ورؤساء شيعته وأهل بيته، ثم دفع إليه الكتاب والسلاح وقال لابنه الحسن عليه السلام: يا بني أمرني رسول الله صلى الله عليه وآله أن اوصي إليك وأن أدفع إليك كتبي وسلاحي كما أوصى إلي رسول الله صلى الله عليه وآله ودفع إلى كتبه وسلاحه، وأمرني أن آمرك إذا حضرك الموت أن تدفعها إلى أخيك الحسين عليه السلام، ثم اقبل على ابنه الحسين عليه السلام فقال، وأمرك رسول الله صلى الله عليه وآله أن تدفعها إلى ابنك هذا، ثم أخذ بيد علي بن الحسين عليه السلام ثم قال لعلي بن الحسين: وأمرك رسول الله صلى الله عليه وآله أن تدفعها إلى ابنك محمد بن علي واقرأه من رسول الله صلى الله عليه وآله ومني السلام. `Ali b. Ibrahim from his father from Hamad b. `Isa from Ibrahim b. `Umar al-Yamani and `Umar b. Udhayna from Aban from Sulaym b. Qays. He said: I witnessed the testament of Amir al-Mu’mineen عليه السلام when he gave testament to his son al-Hasan عليه السلام; and I bear witness to his testament [to] al-Husayn عليه السلام, Muhammad, all his children, and the leaders of his Shi`a and his Ahl al-Bayt. Then, he gave him the book and the armaments and said to his son al-Hasan عليه السلام: O my son, the Messenger of Allah صلى الله عليه وآله ordered me to depute you and to give you my book and my armaments, just as the Messenger of Allah صلى الله عليه وآله deputed me and gave me his book and his armaments. And he ordered me to command you to give them to your brother al-Husayn عليه السلام when you die. Then, he turned to his son al-Husayn عليه السلام and said: And the Messenger of Allah صلى الله عليه وآله ordered you to give them to this son of yours. Then, he took `Ali b. al-Husayn عليه السلام by the hand and said to `Ali b. al-Husayn: And the Messenger of Allah صلى الله عليه وآله ordered you to give them to your son Muhammad b. `Ali and to convey the salaam of the Messenger of Allah صلى الله عليه وآله and myself to him. (al-Kafi, Volume 1, hadith 766) (hasan `ala thahir) (حسن على ظاهر) أحمد بن محمد، عن علي بن الحكم، عن سيف، عن أبي بكر، عن أبي عبد الله عليه السلام أن عليا صلوات الله عليه وآله حين سار إلى الكوفة، استودع ام سلمة كتبه والوصية فلما رجع الحسن دفعتها إليه ". Ahmad b. Muhammad from `Ali b. al-Hakam from Sayf from Abi Bakr from Abu `Abdillah عليه السلام, [who said]: When `Ali صلوات الله عليه and his family were travelling to Kufa, he delivered his book and his wasiya to Umm Salama. Then, when al-Hasan returned, she delivered them to him. (al-Kafi, Volume 1, hadith 769) (hasan) (حسن) باب الإشارة و النص على علي بن الحسين صلوات الله عليهما Indication to and designation of `Ali b. al-Husayn عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن سيف بن عميرة، عن أبي بكر الحضرمي، عن أبي عبد الله عليه السلام قال: إن الحسين صلوات الله عليه لما صار إلى العراق استودع ام سلمة رضي الله عنها الكتب والوصية، فلما رجع علي بن الحسين عليه السلام دفعتها إليه. " وفي نسخة الصفواني Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from Sayf b. `Umayra from Abi Bakr al-Hadrami from Abu `Abdillah عليه السلام. He said: When Husayn صلوات الله عليه was travelling to Iraq, he delivered the books and the wasiya to Umm Salama رضي الله عنها. Then, when `Ali b. al-Husayn عليه السلام returned, she delivered them to him. (al-Kafi, Volume 1, hadith 778) (hasan) (حسن) باب الإشارة و النص على أبي عبد الله جعفر بن محمد الصادق صلوات الله عليهما Indication to and designation of Abu `Abdillah Ja`far b. Muhammad as-Sadiq محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: لما حضرت أبي عليه السلام الوفاة قال: يا جعفر اوصيك بأصحابي خيرا، قلت: جعلت فداك والله لادعنهم - والرجل منهم يكون في المصر - فلا يسأل أحدا. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Abi `Umayr from Hisham b. Salim from Abu `Abdillah عليه السلام. He said: When my father عليه السلام was dying, he said: O Ja`far, I advise you to treat my companions well. I said: May I be your ransom, by Allah, I will propagate to them – and [if] a man from them were in Egypt, he will not [need to] ask anyone. (al-Kafi, Volume 1, hadith 784) (sahih) (صحيح) علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن المثنى عن سدير الصيرفي قال: سمعت أبا جعفر عليه السلام يقول: إن من سعادة الرجل أن يكون له الولد، يعرف فيه شبه خلقه وخلقه وشمائله، وإني لاعرف من ابني هذا شبه خلقي وخلقي وشمائلي، يعني أبا عبد الله عليه السلام. `Ali b. Ibrahim from his father from ibn Abu `Umayr from Hisham b. al-Muthana from Sadeer as-Sayrafi. He said: I heard Abu Ja`far عليه السلام say: Verily from the joys of a man is to have for himself a son; he knows that in him is similarity in his form, his character, and his features. And I do not know anyone similar in my form, character, and features except this son – meaning Abu `Abdillah عليه السلام. (al-Kafi, Volume 1, hadith 785) (hasan `ala thahir) (حسن على ظاهر) محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن هشام بن سالم، عن جابر بن يزيد الجعفي، عن أبي جعفر عليه السلام قال: سئل عن القائم عليه السلام فضرب بيده على أبي عبد الله عليه السلام فقال: هذا والله قائم آل محمد صلى الله عليه وآله، قال عنبسة: فلما قبض أبو جعفر عليه السلام دخلت على أبي عبد الله عليه السلام فأخبرته بذلك، فقال صدق جابر، ثم قال: لعلكم ترون أن ليس كل إمام هو القائم بعد الامام الذي كان قبله. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from Hisham b. Salim from Jabir b. Yazeed al-Ju`fi from Abu Ja`far عليه السلام. He said: A question was asked about the Qa’im عليه السلام, so he tapped Abu `Abdillah عليه السلام with his hand. Then, he said: This, by Allah, is a Qa’im of the Family of Muhammad صلى الله عليه وآله. ` Anbasa said: So when Abu Ja`far عليه السلام had passed away, I entered upon Abu `Abdillah عليه السلام and I informed him of that. So he said: Jabir told the truth. He then said: Lest you think that every Imam [that comes] after the preceding Imam is not the Qa’im. (al-Kafi, Volume 1, hadith 789) (sahih) (صحيح) باب الإشارة و النص على أبي الحسن موسى عليه السلام‏ Indication to and designation of Abu’l Hasan Musa عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن أبي أيوب الخزاز، عن ثبيت عن معاذ بن كثير، عن ابي عبد الله عليه السلام قال: قلت له: أسأل الله الذي رزق أباك منك هذه المنزلة أن يرزقك من عقبك قبل الممات مثلها، فقال: قد فعل الله ذلك قال: قلت: من هو - جعلت فداك -؟ فأشار إلى العبد الصالح وهو راقد فقال: هذا الراقد وهو غلام. Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from Abu Ayyub al-Khazaz from Thubayt from Mu`adh b. Katheer from Abu `Abdillah عليه السلام. He said: I said to him: I beseech Allah, who granted your fathers via you [being given] this position, to grant you from your descendant its like before death [should come]. So he said: Allah has done this. He said: I said: Who is he, may I be your ransom? So he pointed at the Righteous Servant while he was asleep and said: This, who is asleep. And he was a young boy. (al-Kafi, Volume 1, hadith 792) (hasan) (حسن) علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن صفوان الجمال، عن أبي عبد الله عليه السلام قال: قال له منصور بن حازم: بأبي أنت وامي إن الانفس يغدا عليها ويراح، فإذا كان ذلك فمن؟ فقال أبو عبد الله عليه السلام: إذا كان ذلك فهو صاحبكم وضرب بيده على منكب أبي الحسن عليه السلام الايمن - في ما أعلم - وهو يومئذ خماسي وعبد الله بن جعفر جالس معنا. `Ali b. Ibrahim from his father from ibn Abi Najran from Safwan al-Jamal from Abu `Abdillah عليه السلام. He said: Mansoor b. Hazem said to him: May my father and mother be sacrificed for you; souls pass in the mornings and evenings, so if that were so [with you], then what? So Abu `Abdillah عليه السلام said: If that were so, then he is your patron. With his hand, he tapped upon the right shoulder of Abu’l Hasan عليه السلام – from what I know (i.e. from what I remember) – and at the time, he was five [years old] and `Abdillah b. Ja`far was sitting with us. (al-Kafi, Volume 1, hadith 796) (hasan) (حسن) محمد بن يحيى وأحمد بن إدريس، عن محمد بن عبد الجبار، عن الحسن بن الحسين، عن أحمد بن الحسن الميثمي، عن فيض بن المختار في حديث طويل في أمر أبي الحسن عليه السلام حتى قال له أبو عبد الله عليه السلام: هو صاحبك الذي سألت عنه، فقم إليه فأقر له بحقه، فقمت حتى قبلت رأسه ويده ودعوت الله عزوجل له، فقال أبو عبد الله عليه السلام: أما إنه لم يؤذن لنا في أول منك، قال: قلت: جعلت فداك فاخبر به أحدا؟ فقال: نعم أهلك وولدك، وكان معي أهلي وولدي ورفقائي وكان يونس بن ظبيان من رفقائي، فلما أخبرتم حمدوا الله عزوجل وقال يونس: لا والله حتى أسمع ذلك منه وكانت به عجلة، فخرج فأتبعته، فلما انتهيت إلى الباب، سمعت أبا عبد الله عليه السلام يقول له: - وقد سبقني إليه - يا يونس الامر كما قال لك فيض: قال: فقال: سمعت وأطعت، فقال لي أبو عبد الله عليه السلام: خذه إليك يا فيض. Muhammad b. Yahya and Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from al-Hasan b. al-Husayn from Ahmad b. al-Hasan al-Maythami from Fayd b. al-Mukhtar in a lengthy hadith regarding the affair of Abu’l Hasan عليه السلام until Abu `Abdillah عليه السلام said to him: He is your patron of whom you ask, so stand for him and acknowledge his rights. So I stood up to kiss his head, his hand, and supplicated to Allah عزوجل for him. Then, Abu `Abdillah عليه السلام said: Verily, we were not permitted [to speak about him] until you. He said: I said: May I be your ransom, may I inform anyone about him? So he said: Yes, your family and your sons. And my family, my sons, and my friends were with me. And Yunus b. Thabyan was with me among my friends. So when I informed them, they praised Allah عزوجل and Yunus said: No, by Allah, [i will not believe that] until I hear it from him. And he was in a hurry, so he left and I followed him. When I reached the door, I heard Abu `Abdillah عليه السلام say to him – and I had caught up to him –: O Yunus, the affair is as Fayd has said to you. He said: So he said: I heard and I obeyed. Abu `Abdillah عليه السلام then said to me: Take him with you, O Fayd. (al-Kafi, Volume 1, hadith 799) (muwathaq) (موثق) أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان، عن ابن مسكان عن سليمان بن خالد قال دعا أبو عبد الله عليه السلام أبا الحسن عليه السلام يوما ونحن عنده فقال لنا: عليكم بهذا، فهو والله صاحبكم بعدي. Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan from ibn Muskan from Sulayman b. Khalid. He said: One day, Abu `Abdillah عليه السلام called for Abu’l Hasan عليه السلام and we were in his presence. So he said to us: Upon you with this one (i.e. al-Kadhim), for he is, by Allah, your patron after me. (al-Kafi, Volume 1, hadith 802) (sahih) (صحيح) باب الإشارة و النص على أبي الحسن الرضا عليه السلام‏ Indication to and designation of Abu’l Hasan ar-Rida محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: كنت وأنا وهشام بن الحكم وعلي بن يقطين ببغداد، فقال علي بن يقطين: كنت عند العبد الصالح جالسا فدخل عليه ابنه علي فقال لي: يا علي بن يقطين هذا علي سيد ولدي، أما إني قد نحلته كنيتي، فضرب هشام بن الحكم براحته جبهته، ثم قال: ويحك كيف قلت؟ فقال علي بن يقطين: سمعت والله منه كما قلت، فقال هشام: أخبرك أن الامر فيه من بعده. أحمد بن مهران، عن محمد بن علي، عن الحسين بن نعيم الصحاف قال: كنت عند العبد الصالح " وفي نسخة الصفواني " قال: كنت أنا - ثم ذكر مثله. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from al-Husayn b. Nu`aym as-Sahhaf. He said: I, Hisham b. al-Hakam, and `Ali b. Yaqteen were in Baghdad, and `Ali b. Yaqteen said: I was sitting in the presence of the Righteous Servant and his son `Ali had entered upon him. So he told me: O `Ali b. Yaqteen, this `Ali is the master of my sons, and I have gifted him with my kunya. So Hisham b. al-Hakam struck his forehead and his palm, then said: Woe to you! How do you say [that]? So `Ali b. Yaqteen said: I heard, by Allah, from him as I said. Then Hisham said: Did he inform you that the affair is in him (i.e. ar-Rida) after him? (al-Kafi, Volume 1, hadith 807) (sahih) (صحيح) عدة من أصحابنا، عن أحمد بن محمد، عن معاوية بن حكيم، عن نعيم القابوسي عن أبي الحسن عليه السلام أنه قال: إن ابني عليا أكبر ولدي وأبرهم عندي وأحبهم إلي وهو ينظر معي في الجفر ولم ينظر فيه إلا نبي أو وصي نبي Several of our companions from Ahmad b. Muhammad from Mu`awiya b. Hakeem from Nu`aym al-Qabusi from Abu’l Hasan عليه السلام that he had said: My son, `Ali, is the eldest of my sons, I take him to be the most virtuous of them, and he is the most beloved of them to me. He looks into the Jafr with me, and no one looks into it except a prophet or a deputy of a prophet. (al-Kafi, Volume 1, hadith 808) (muwathaq) (موثق) عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن عبد الله بن المغيرة، عن الحسين بن المختار قال: خرج إلينا من أبي الحسن عليه السلام بالبصرة ألواح مكتوب فيها بالعرض: عهدي إلى أكبر ولدي، يعطى فلان كذا، وفلان كذا، وفلان كذا، وفلان لا يعطى حتى أجيئ أو يقضي الله عزوجل علي الموت، إن الله يفعل ما يشاء. Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from `Abdillah b. al-Mughira from al-Husayn b. al-Mukhtar. He said: In Basra, tablets came out to us from Abu’l Hasan عليه السلام, on which it was written horizontally: My instructions to the eldest of my sons is to give fulan something, and to fulan something, and to fulan nothing [should go to him] until I arrive or until Allah decrees death upon me – Allah verily does what He wills. (al-Kafi, Volume 1, hadith 808) (muwathaq) (موثق) باب الإشارة و النص على أبي جعفر الثاني Indication to and designation of Abu Ja`far the Second محمد بن يحيى، عن أحمد بن محمد، عن معمر بن خلاد قال: سمعت الرضا عليه السلام وذكر شيئا فقال: ما حاجتكم إلى ذلك، هذا أبو جعفر قد أجلسته مجلسي وصيرته مكاني وقال: إنا أهل بيت يتوارث أصاغرنا عن أكابرنا القذة بالقذة. Muhammad b. Yahya from Ahmad b. Muhammad from Mu`ammar b. Khallad. He said: I heard ar-Rida عليه السلام, who mentioned something, then said: You do not need that – this is Abu Ja`far, who I have sat in my seat to assume my position. And he said: We are the Ahl al-Bayt, the young from us inherit from the elder from us, step by step (i.e. of equal measure). (al-Kafi, Volume 1, hadith 824) (sahih) (صحيح) محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أبيه محمد بن عيسى قال: دخلت على أبي جعفر الثاني عليه السلام فناظرني في أشياء، ثم قال لي: يا أبا علي ارتفع الشك ما لابي غيري. Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from his father Muhammad b. `Isa. He said: I entered upon Abu Ja`far the Second عليه السلام and he debated with me in things; then he said to me: O Abu `Ali, uplift [your] doubt; my father had none but me. (al-Kafi, Volume 1, hadith 825) (sahih) (صحيح) محمد بن يحيى، عن أحمد بن محمد، عن صفوان بن يحيى قال: قلت للرضا عليه السلام: قد كنا نسألك قبل أن يهب الله لك أبا جعفر عليه السلام فكنت تقول: يهب الله لي غلاما، فقد وهبه الله لك، فأقر عيوننا، فلا أرانا الله يومك فإن كان كون فإلى من؟ فأشار بيده إلى أبي جعفر عليه السلام وهو قائم بين يديه، فقلت: جعلت فداك هذا ابن ثلاث سنين؟! فقال: وما يضره من ذلك فقد قام عيسى عليه السلام بالحجة وهو ابن ثلاث سنين. Muhammad b. Yahya from Ahmad b. Muhammad from Safwan b. Yahya. He said: I said to ar-Rida عليه السلام: We used to ask you before Allah bestowed upon you Abu Ja`far عليه السلام, and you would say, “Allah will bestow upon me a boy” and Allah has bestowed him upon you. Our eyes have acknowledged him. May Allah spare us from seeing your day – but if that were to occur, to whom will it (i.e. the Imamate) go? So with his hand he pointed to Abu Ja`far عليه السلام while he was standing in front of him. So I said: May I be your ransom, this three-year-old son?! So he said: That would be of no harm to him, as `Isa عليه السلام rose by the proof when he was a three-year-old son. (al-Kafi, Volume 1, hadith 832) (sahih) (صحيح) باب الإشارة والنص على أبي الحسن الثالث Indication to and designation of Abu’l Hasan the Third علي بن إبراهيم، عن أبيه، عن إسماعيل بن مهران قال: لما خرج أبو جعفر عليه السلام من المدينة إلى بغداد في الدفعة الاولى من خرجتيه، قلت له عند خروجه: جعلت فداك إني أخاف عليك في هذا الوجه، فإلى من الامر بعدك؟ فكر بوجهه إلي ضاحكا وقال ليس الغيبة حيث ظننت في هذه السنة، فلما اخرج به الثانية إلى المعتصم صرت إليه فقلت له: جعلت فداك أنت خارج فإلى من هذا الامر من بعدك؟ فبكى حتى اخضلت لحيته، ثم التفت إلي فقال: عند هذه يخاف علي، الامر من بعدي إلى ابني علي. `Ali b. Ibrahim from his father from Isma`il b. Mehran. He said: When Abu Ja`far عليه السلام left Medina for Baghdad the first time of his two journeys, I said to him upon his leaving: May I be your ransom, I fear for you in this condition – so to whom will the affair go to after you? Then, he turned his face to me laughing and said: The disappearance (ghayba) that you think of will not be this year. So when he left the second time to al-Mu`tasim, I went to him and said to him: May I be your ransom, you are leaving – so to whom will this affair go to after you? He wept until his beard was soaked, then he turned to me and said: This time you should fear for me – after me, the affair will go to my son `Ali. (al-Kafi, Volume 1, hadith 837) (hasan) (حسن) باب الإشارة و النص إلى صاحب الدار عليه السلام Indication to and designation of the Patron of the House محمد بن يحيى، عن أحمد بن إسحاق، عن أبي هاشم الجعفري قال: قلت لابي محمد عليه السلام: جلالتك تمنعني من مسألتك، فتأذن لي أن أسألك؟ فقال: سل، قلت: يا سيدي هل لك ولد؟ فقال: نعم، فقلت: فإن بك حدث فأين أسأل عنه؟ فقال: بالمدينة. Muhammad b. Yahya has narrated from Ahmad b. Ishaq from Abu Hashim al-Ja`fari. He said: I said to Abu Muhammad عليه السلام: Your grace causes shyness to me to ask you questions. May I ask you a question? He said: Yes, you may ask. I said: My master, do you have a son? He said: Yes. I then said: If anything happens to you, where would I ask about him? He replied: In Medina. (al-Kafi, Volume 1, hadith 854) (sahih) (صحيح) ‘Mansoor bin Hazim went to see Imam Abu Abdullah Jaffar Al-Sadiq , and asked him to specify the Imam who would succeed him. ‘May my father and mother be your ransom’, said he, ‘souls shall certainly taste death. If that is to be, then who will succeed you?’ ‘This is your man’, said the Imam, pointing to Abul-Hassan Mousa Al-Kadhim. Then he placed his hand on the shoulder of his son, as a gesture of emphasis. Mousa Al-Kadhim was, at the time, five years old.’ (Al-Kulayni, Usool Al-Kafi, Vol.1, page 309) Abd al-Ala reported on the authority of al-Fayd b. al-Mukhtar, who said: I (i.e. al-Fayd b. al-Mukhtar) said to Abu `Abd Allah Jaffar, peace be on him: "Take my hand away from the fire (of Hell). Who is (the Imam) for us after you?" Abu Ibrahim (Mousa Al- Kadhim) entered. Then Imam Jaffar Al-Sadiq said: "This is your leader. Keep close to him." (Kitab Al-Irshad) I (i.e. al-Mufaddal b. Umar al-Jufi) was with Abu Abd Allah Imam Jaffar AL-Sadiq, peace be on him. Abu Ibrahim Mousa Al-Kadhim, peace be on him, came in. He was still a boy. Abu Abd Allah Jaffar, peace be on him, said to him: "Indicate to those of your Companions whom you trust that the position of authority belongs to him Mousa." (Kitab Al-Irshad). "First Muharnmad al-Hanafiyah talked to the Stone; there was no response. Imam Zayn al-'Abidin(A.S.) said: "Had you, O Uncle, been the Wasi and Imam, it would certainly have answered you." Muhammad al-Hanafiyah said "Now, O Nephew, you pray and ask it." Imam Zayn al-'Abidin(A.S.) prayed to Allah and then asked the Black Stone to declare in clear Arabic as to who was the Wasi and Imam after Imam Husayn bin 'Ali(A.S.). There was a tremor in the Stone and then Allah made it speak in clear Arabic: "O Allah, verily Wisayah and Imamah, after al-Husayn bin 'Ali is for Zayn al-'Abidin 'Ali bin al-Husayn, son of 'Ali bin Abi Talib and Fatimah bint Rasulillah." Muhammad al-Hanafiyah accepted the verdict and declared his allegiance for Imam Zayn al-'Abidin(A.S.). (al-Ihtijaj of al-Tabrasi, al-Kafi of al-Kulaini, Basa'-erud-Darajat, A'lumul-wara, Manaqib of Ibn Shahr 'Ashob, Biharul-Anwar, Vol. XI, of Majlisi)." "When `Ali b. `Abd Allah b. al-`Abba`s was born, his father brought him to Ima`m `Ali, peace be on him. The Ima`m said to `Abd Allah: What have you named him?` Is it possible for me to name him before you name him?` asked Abd Allah. So, the Ima`m said: `I have named him with my name and given him my kunya. He will have authority.`(Tahdhib al-Tahdhib, vol. 7, p. 358) 1. Zara`ra reported on the authority of Abu` Ja`far (al-Ba`qir), peace be on him, who said: "The Ima`ms are twelve. Among them al-Hasan and al-Husayn, and then the Ima`ms from al-Husayn`s children. 2. Abu` Basir reported on the authority of Ima`m Abu` Ja`far (al-Ba`qir), peace be on him, who said: "We are twelve Ima`ms.(Al-Karajiki, al-Istinsar, p. 17) 3. Abu` Basir reported that the Ima`m said: "There will be nine Ima`ms after al-Husayn. The ninth of them will be their Qa``im (i. e. , the one who will undertake the office of the Ima`mate).(Al-Khisal, p. 388) Ima`m `Ali, the Commander of the Faithful, peace be on him, numbered the Ima`ms and mentioned their names one by one till he ended at al-Qa``im (the one who will under take the office of the Ima`mate).(Al-Saffar, Basa`ir al-Darajat, p. 108) He said: [Abu` Ja`far Mohammed looked towards his son Abu` `Abd Allah (al-Sa`diq), peace be on him, and said (to us): "Do you see that man? He is one of those of whom Allah, the Mighty and High, said: We wish to grant a favor to those who have been humiliated in the land and We will make them Imams and inheritors.(Usul al-Kafi, vol. 1, p. 306). When Ja`far (al-Sa`diq) approached, Imam Mohammad Baqir (A.S), said: "Here is the best of creatures". (Usul al-Kafi, vol. 1, p. 306 ) He said: "Ja`far, I give testamentary enjoinments to you (to treat) my followers well." So, Ima`m al-Sa`diq, peace be on him, replied: "May I be your ransom, I will make them (know their religion so well) that any man among them in the country will not (have to) ask any one (for advice). (Usul al-Kafi, vol. 1, p. 306).
  19. Are there any fabricated Shia hadiths? If so, can an example be given.
  20. http://www.islamquest.net/en/archive/question/en21928 We shall now study and verify the authenticity of the tradition which is about the apparent manners of offering prayers and which Sheikh Kulayni has reported in his Al-Kafi. The tradition reads:«عَلِیٌّ عَنْ أَبِیهِ عَنْ حَمَّادِ بْنِ عِیسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِیلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِیسَى وَ مُحَمَّدُ بْنُ یَحْیَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِیسَى عَنْ حَرِیزٍ عَنْ زُرَارَةَ عَنْ أَبِی جَعْفَرٍ (ع) قَالَ: إِذَا قُمْتَ فِی الصَّلَاةِ فَلَا تُلْصِقْ قَدَمَکَ بِالْأُخْرَى‏ ...»[1]Translation of the hadith: Muhammad b. Ya`qub from `Ali b. Ibrahim from his father and from Muhammad b. Isma`il from al-Fadl b. Shadhan and from Muhammad b. Yahya from Ahmad b. Muhammad all of them from Hammad b. `Isa from Hariz from Zurarah from Abu Ja`far, peace be upon him: He said: When you stand for prayer, do not join your foot with the other; allow a distance of a finger between them – that is the minimum – to a hand-span – its maximum, and make your shoulders droop, and lower your hands and do not interlace your fingers and let them be on your thighs against your knees, and focus your line of sight at the place of your prostration. Then when you bow, align your feet in your ruku`, placing them such that there is the (distance of a) measure of a hand-span between them, and place your palms over your knees, and place your right hand over your right knee prior to the left and make your fingertips swallow the patella and space out your fingers when you place them over your knees. So when your fingertips have reached to your knees in your ruku`, that is sufficient for you. But I prefer that you place your palms over your knees so that your fingertips are placed on the patella and that you keep space between them. And you straighten your back and stretch your neck, and direct your sight between your two feet. And when you intend to prostrate, then raise your hands with the takbeer and fall down prostrate, and begin with your hands. So place them on the ground prior to your knees. Place them together and do not spread your arms like the lion (or, a predatory beast) (the author wrote: the lion, then he struck that out and wrote: the beast of prey, from al Tahdheeb, in the margin) spreads its arms, and do not place your arms on your knees or your thighs but incline your elbows. And do not make your palms stick to/contact your knees but deflect them from that a little, and spread them over the ground, spread out, and contract them towards yourself, a contraction. And if there is some cloth beneath them, it will do you no harm but if you reveal them (i.e., remove the cloth) to the ground (viz. place them directly on the ground with no barrier in between), then it is better. And do not keep space between your fingers in your sujud but join them all together. (Then) he said: And when you sit in your tashahhud, then you make your knees stick to the ground and keep some space between them, and let the outside of your left foot and your buttocks be on the ground. And the tips of your right big toe should be on the ground. And beware of sitting upon your two feet, for you will be wronged by that. And do not perform the sitting is not, in the margin of the manuscript) on the ground; it is only because some of you sit against others, that you lack patience for the tashahhud and the supplication. " And the Shaykh (al Tusi in al Tahdheeb) narrated it with his chains from Muhammad b. Ya`qub likewise. The chain of the transmission of this tradition is a bit complicated because there are three chains merged into one another which are written down separately as underA: First chain: Muhammad b. Ya'qbu from Ali b. Ibrahim from his father from Hammad b. Isa from Hariz from Zurarah from Imam Muhammad Baqir (A.S) … Second chain: Muhammad b. Ya'qub from Muhammad b. Isma`il from al-Fadl b. Shadhan from Hammad b. `Isa from Hariz from Zurarah from Abu Ja`far, peace be upon him … Third chain: From Muhammad b. Ya'qub from Muhammad b. Yahya from Ahmad b. Muhammad all of them from Hammad b. `Isa from Hariz from Zurarah from Abu Ja`far, peace be upon him… First of all, the narrators in the chains of transmission should be verified and then the final judgment will have to be made about each one of the chains of transmission: 1. Ali b. Ibrahim known as Hashim Qummi: Najashi considers him reliable and trustworthy in transmitting traditions. He has reported that Hashim Qummi authored some books also.[2] 2. Father of Ali b. Ibrahim i.e. Ibrahim b. Hashim: He is one of the great narrators who have narrated many traditions. He is in the chains of numerous traditions. Great scholars like Allamah Hilli[3] and Allamah Mohsen Ameen[4] have considered him among the reliable and trustworthy narrators. 3. Hammad b. Isa: Known as "Ghariq Juhfa", Hammad b. Isa is one of the companions of Imam Sadiq (A.S). He is trustworthy and reliable. He has also written a book in this regard.[5] 4. Muhammad b. Ismail Bunduqi Nishaburi: There is no comment about him. He has neither been praised nor disparaged. Only Shaykh Tusi has placed him among those narrators who have directly narrated from the Infallible Imams (A.S).[6] However, given the fact that Shaykh Kulayni has quoted him and the fact that there are about eight hundred and eight narrations reported from him, he is very much likely to be trustworthy. 5. Fadhl b. Shadhan: He is one of the great companions, greater than he can be described. Najashi says concerning him: "His father was amongst the companions of Yunus. He has narrated from Imam Jawad and it is said that he has also narrated from Imam Redha (A.S). He is one of the trustworthy jurisprudents and theologians with a high position among them. He is more famous than he can be described."[7] 6. Muhammad b. Yahya al-Attar: Najashi calls him the "rein" and chief of the companions of Imamiyah in his time. He is trustworthy and reliable.[8] 7. Ahmad b. Muhammad b. Isa: He is one of those narrators who have met Imam Redha (A.S). He has also narrated from Imam Jawad and Imam Hadi, peace be upon them. He has taken narrations from many a number of the students of the school of Ahlul-Bayt (A.S) and many others have taken hadith from him. The number of narrations passed on by him reaches about 2300.[9] He is, therefore, one of the prominent narrators. 8. Hariz b. Abdullah Sajistani: He is originally from Kufa but he settled in the present day Sistan. He has reported a lot of narrations and he is reliable.[10] 9. Zurarah: He is one of the great companions of the Infallible Imams (A.S) with a high place amongst narrators and traditionists.[11] Keeping in view the narrators in the chain of transmission and the information we provided about each one of them, now we have to study each chain of transmission independently of other chains. First chain: The chain is reliable, even though Allamah Hilli's opinion about the reliability of Ibrahim b. Hashim is based on his own deduction (ijtihad). Second chain: It is reliable, although there is not any special report about Muhammad b. Ismail to consider him trustworthy and reliable. Third chain: This is the most reliable chain since all the narrators in the chain are some of the most reliable and greatest narrators. Hence, the narration in question is authentic and reliable in terms of the chain transmission of the narration and its text. [1] Kulayni, Muhammad b. Ya'qub, Al-Kaif, vol.3, p. 334, Dar al-Kotob al-Islamiyah, Tehran, 1407 A.H.[2] Najashi, Ahmad b. Ali, Fehris Asmaa Musannefi al-Shi'ah (Rijal Najashi), p. 260, Islamic Publications Office, Qom, sixth edition, 1365 of the Islamic solar calendar.[3] Allamah HIlli, Hasan b. Yusuf, Khulasat al-Aqwal, p. 4, Dar al-Zakhair, Qom, 1411 A.H.[4] Ameen Amili, Sayed Mohsen, A'yaan al-Shi'ah, vol.2, p. 234, Dar al-Ta'aruf for Publication, Beirut, 1406 A.H.[5] Shaykh Tusi, Muhammad b. Hasan, Al-Abwab (Rijal al-Tusi), researched and edited by Qayyumi Isfahani, Jawad, p. 334, Islamic Publications Office, Qom, third edition, 1427 A.H.[6] Ibid, p. 440.[7] Fehris Asmaa Musannefi al-Shi'ah (Rijal Najashi), p. 360.[8] Ibid, p. 353.[9] Subhani, Ja'far, Mawsu'at Tabaqat al-Fuqaha, vol. 3, p. 100, Imam Sadiq (A.S) Institute, Qom, 1418 A.H.[10] Shaykh Tusi, Al-Fehris, researched and edited, Aal Bahrul Ulum, Sayyed Muhammad Sadiq, p. 162, Al-Maktabah al-Razawiyah, Najaf, first edition, (date not known).[11] Vide: Zurarah and Imams, question 19464
  21. This is an interesting article I found. I thought you e-rijalists might be interested :P http://www.islamquest.net/en/archive/question/en21823# Ali bin Ibrahim bin Hashim Qummi is one of the great Shiite scholars. As per Najashi's and Sheikh Tusi's reports, he has a book titled "Tafsir Qummi". The book is available to all for the time being and some of its narrations are mentioned in some reliable books like Al-Kafi. As for the authenticity of the content of this book, there is a doubt as to whether or not all the contents can be ascribed to Ali bin Ibrahim. In addition, assuming that this book has been authored by Ali bin Ibrahim, the authenticity and reliability of all the narrators of this commentary book is not substantiated and established. In the commentary ascribed to Ali bin Ibrahim, the author of the book have authenticated all the masters from whom narrations have been reported. In other words, he considers all of them reliable and trustworthy. Detailed AnswerAli bin Ibrahim bin Hashim Qummi is one of the great Shiite scholars. He was one of the masters (mashayikh) of late Ya'qub Kulayni who has reported a lot of narrations from him in his Al-Kafi.[1] Concerning Ali bin Ibrahim Qummi, Najashi writes: "Ali bin Ibrahim, Abul Hasan Qummi is a narrator who recorded traditions; he is reliable and of a correct religion; he has heard a lot of narrations and written different books including a commentary book and ...". [2] Sheikh Tusi also writes in his Al-Fehres: "Ali bin Ibrahim bin Hashem Qummi has written many books including the book of Tafsir and al-Nasikh (abrogator) and al-Mansookh (abrogated)".[3] Based on the above, he has written many books including a commentary book. The book which is now known as Tafsir al-Qummi is attributed to Ali bin Ibrahim and its narrations are mentioned in Behar al-Anwar, Wasail al-Shi'ah and other hadith books. Tafsir Qummi Perhaps the first person who conducted a comprehensive and detailed research into what is known allegedly as Ali bin Ibrahim's commentary book was Aqa Buzurg Tehrani. We will quote him here due to the importance and precision of his utterances: "In this commentary, Qummi reports most of the narrations on the authority of his father and from Imam Sadiq (A.S). In fact, he also narrates from the rest of his masters and from Imam Sadiq (A.S) on their authority. The narrator of this book, as pointed out in the beginning of this Tafsir, is "Abulfazl Al-Abbas bin Muhammad bin Qasim bin Hamzah bin Musa bin Ja'far".[4] Since he had seen that this Tafsir had quoted narrations only from Imam Sadiq (A.S), he has narrated in his book some of Abil Jarud's narrations from Imam Baqir (A.S). That is why the context of interpretation and chain of transmission of narrations are identical and alike until the beginning of the interpretation of Surah Aal-e Imran. As of this point, Ali bin Ibrahim narrates from his father but when it reaches the verse 49 of Surah Aal-e Imran (and I inform you of what you should eat and what you should store in your houses)[5] the style of the interpretation of the narrations changes because the chain of transmission of the narrations reads as such:«حدثنا أحمد بن محمد الهمدانی قال حدثنی جعفر بن عبد الله قال حدثنا کثیر بن عیاش عن زیاد بن المنذر أبی الجارود عن أبی جعفر محمد بن علی (ع)..»As we know, this chain of transmitters is the very famous chain of scholars to Abil Jarud's Tafsir. Najashi's chain of transmission [6] to this Tafsir and also Sheikh Tusi's chain of transmission[7] to it are also the same chain of transmission. Ahmad bin Muhammad al-Hamedani, better known as Ibn Uqdah, is in the category of Sheikh Kulayni's students whereas Ali bin Ibrahim is Kulayni's teacher and master. How is it possible and rational on the part of Ali bin Ibrahim to report traditions from the student of his students? Hence, it is the first hadith which Abul Fazl has reported in this book from his teacher, Ibn Uqdah."[8] Based on the above, this is not Ali bin Ibrahim's book; rather he who has compiled it has made profuse use of Ali bin Ibrahim's narrations. Authentication of the Narrators of Tafsir Qummi In the preface to Tafsir Qummi, the author writes: "What we mention in this book are all from the masters and trustworthy scholars who also narrate from others whose obedience God has made obligatory upon all…"[9] Based on this claim in the beginning of this book, some have commented that all those who are in the chain of the transmission of Ali bin Ibrahim's narrations up until those who are connected to Infallible Imams are trustworthy because the author of the Tafsir has testified to their being trustworthy. Sheikh Hur Amili says: "Ali bin Ibrahim has testified to the effect that the traditions used in his Tafsir are true and that he has reported the entire narrations from trustworthy Shia narrators."[10] Confirming what Sheikh Hur Amili has said, the author of Mu'ajam Rijal al-Hadith says: "Ali bin Ibrahim means to say that his Tafsir is authentic and that he has reported the narrations from the Infallibles (A.S) on the authority of prominent masters and trustworthy Shiite narrators. Hence, his testimony and authentication are general encompassing all his masters and the narrators from whom he has directly or indirectly reported traditions. It is, therefore, incorrect to say that his testimony includes only the masters whom he has reported from directly."[11] In short, there is a book titled "Tafsir Qummi" which is available to all for the time being and some of its narrations are mentioned in some reliable books like Al-Kafi. As for the authenticity of the content of this book, there is a doubt as to whether or not all the contents can be ascribed to Ali bin Ibrahim. In addition, assuming that this book has been authored by Ali bin Ibrahim, the authenticity and reliability of all the narrators of this commentary book is not proven. [1] Aqa Buzurg Tehrani, Al-Zari'ah Ila Tasanif al-Shi'ah, vol.4, p. 302, Ismailiyan, Qom, 1408 A.H.[2] Najashi, Ahmad bin Ali, Fehres Asmaa Musannefi al-Shi'ah (Rijal of Najashi), p. 260, Islamic Publications Office, Qom, sixth edition, 1365 (1986).[3] Sheikh Tusi, Al-Fehres, researched and edited by Aal-e Bahrul Ulum, Sayyid Muhammad Sadiq, p. 266, al-Maktabat al-Murtazawiyah, Najaf, first edition (date not known).[4] Qummi, Ali bin Ibrahim, Tafsir al-Qummi, researched and edited by Musavi Jazaeri, Sayyid Tayyib, vol.1, p. 27, Dar al-Kitab, Qom, third edition, 1404 A.H.[5] «و أنبئکم بما تأکلون و ما تدخرون فی بیوتکم‏»[6] Rijal Najashi, p. 170[7] Al-Fehres, p. 204.[8] Al-Zari'ah, vol.4, p. 303.[9] Tafsir Qummi, vol.1, p. 4.[10] Wasail al-Shi'ah, vol.30, p. 202.[11] Indeed, based on his opinion, wherever there is a contradicting report which is stronger and more concrete, that is preferred over the claim of the author of the book. Vide: Al-Khoei, Abul Qasim, Mu'ajam Rijal al-Hadith, vol.1, p. 49, Center for Publication of Shiite Works, Qom, 1410 A.H.
  22. (BISMILLAH) (SALAM) Can anyone give me the reference to, and grading of, the Hadith which goes along the lines of "The Halal of Muhammad is Halal until the Day of Judgement and the Haraam of Muhammad is Haraam until the Day of Judgement"? Also, is this Hadith as famous amongst the Sunnis as it is among our scholars? Thanks a lot for your help. :D
  23. Salam everyone, long time no post :) Enjoy!! ثقافة الجنس | فيلم وثائقي للبالغين
  24. The Quranic meaning of ‘fiqh’ The Shia School prides itself in opening the door for ijtihad from the first days of Islam, but I will not dwell on its importance here and the evidence for its need to keep up with the changing times, since there is no disagreement on this aspect (although there are different views in defining ijtihad [1]). Shaheed Al Sadr says: ‘Ijtihad allows the muslims to apply islamic theory to daily life, since pracitcal application cannot happen until ijtihad defines the theory and its details.’ [2] The differences in opinion arose with differing views on the role of the mujtahid and the extent of his responsibilities (although the responsibilites are clearly stated in the Quran and narrations as we’ll see below..). Imam Khomeini’s view on Ijtihad: ‘We have limited ourselves to a small part of juristic laws, and left many aspects untouched and therefore many aspects of ijtihad remain strange to us.’ [3] He saw that the ijtihad being performed at the religious seminaries was not enough to tackle all the issues faced by the muslim nations, due to the wrong understanding of ijtihad and intellectual standstill due to the focus on the individual and not the society as a whole. The solution he proposed was: ‘Islam deals with all aspects of life, and gave corresponding laws for each (aspect).’ This is where the correct understanding of fiqh becomes critical in understanding the correct purpose of ijtihad and the correct role of the mujtahid. And, as always, to establish the correct meaning of any religious concept, we must go to the Quran: وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُ‌وا كَافَّةً ۚ فَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُ‌وا قَوْمَهُمْ إِذَا رَ‌جَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُ‌ونَ ‘And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’ [4] Before talking about the meaning of the word ‘fiqh’ or ‘tafaquh’ in this verse, another important phrase is ‘why should not’ (فَلَوْلَا), which is used as an exhortation to do a certain thing, in this case: ‘to obtain understanding in religion’, i.e. it is obligatory (for all or some) to obtain religious knowledge. The verse then defines the role of those who obtained religious knowledge to be ‘that they may warn their people when they come back to them’, correlating understanding in religion with warning, deeming knowledge on its own to be insufficient without spreading it to those who lack it. But what does ‘when they come back to them’ mean? They must have gone somewhere to return to their people. It is evident, then, that migration of those tasked with obtaining knowledge and then returning to their people, having gathered all necessary information and experience, is fundamental to ‘warning’ them and providing themselves and others with the tools to counter any (intellectual) threat they might face. Allamah al-Tabatabai’s view on the verse: ‘Hence it is clear that the intended meaning of ‘becoming learned’ (tafaquh) is to gain an understanding of all religious sciences, whether the roots of the religion or its branches, and not just the practical laws, which is the formal meaning of fiqh amongst religious people. The proof for this is first, ‘to become learned in religion’ and second, ‘and to warn their people…’ because they can only warn their people if they have an understanding of all aspects of the religion, including that which will occasion divine reward or punishment in the Hereafter.’ [5] Knowledge in religion (tafaquh) in narrations The narrations dealing with the importance of knowledge and the obligation of its acquisition are numerous, I will mention just one relevant to our discussion above: Imam al-Sadiq (as) said: ‘Become learned in religion, for those who do not are desert dwellers (i.e. ignorant and lacking knowledge)’ [6] The term ‘desert dwellers’ should not be taken as an insult, as the Quran has given a clear definition for this group in society: قَالَتِ الْأَعْرَ‌ابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَـٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ‘The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts..’ [7] The desert dwellers are far removed from the centres of knowledge and culture, which will have an effect on their spiritual and behavioural conduct. ——————————————————————————————- [1] See: ‘Ijtihad: its meaning, sources, beginning and practice of ra’y’ [2] Muhammad Baqir al-Sadr: ‘Future directions of the Ijtihad movement’, Al Ghadeer magazine, Dec 1980. [3] Imam Ruhollah Khomeini, ‘Islamic Government’, pg65. [4] Al Tawbah:122 [5] Allamah Tabataba’i, Tafsir Al Mizan, Vol9, pg337. [6] Usul al Kafi, Vol1, pg31, H6. [7] Al Hujurat:14
  25. Salam What is the absolute ideal time to pray Asr? I used to think that it was at the 'Sunni time' for Asr or at least wait an hour or so after Dhuhr. But I've been told that hadiths say it is like 20 minutes before Maghrib, or as close as possible. But that seems really odd to me. Any hadiths about this or other information?
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