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Found 4 results

  1. Abdollah Ibn Ummar Ibn Khattab is one of those persons, believing in imploring and resorting to the Messenger of God (peace be upon him and his households). According to authentic tradition quoted extensively in the sources of the Sunnis, one day, the foot of Abdollah Ibn Ummar went into spasm. Somebody taught him to implore your most beloved person healing your foot. He supplicated to the Messenger of God (peace be upon him and his households) and immediately his foot was improved. This tradition proves properly that imploring the Divine Authorities and those nearest to God and call of those honorable persons to the blessed and exalted God is permissible and the viewpoint of Wahabi is an invalid one and against the definite Sunnah of the companions of the Messenger of God (peace be upon him and his households). An investigation into the documents of the tradition: In the books of the Sunnis, this tradition has reported by at least six different methods, among them, four documents are authentic according to viewpoint of the Sunnis and the knowledge principles of their dignitaries. The first method (by using two documents): Abu Saeed from Abollah Ibn Ummar باب ما يقول إذا خدرت رجله 168 حدثنى محمد بن إبراهيم الأنماطي وعمرو بن الجنيد بن عيسى قالا ثنا محمود بن خداش ثنا أبو بكر بن عياش ثنا أبو إسحاق (عمرو بن عبد الله بن عبيد) السبيعي عن أبي سعيد قال كنت أمشي مع ابن عمر رضي الله عنهما فخدرت رجله فجلس فقال له رجل أذكر أحب الناس إليك فقال يا محمداه فقام فمشى. It has been reported from Abu Saeed saying that : we were crossing our path, suddenly his foot went into spasm ( became paralyzed) and sat on the ground. A person told him: implore your most beloved person (so that he would help you). He said: O, Muhammad! Help me. Then, he stood and continued his way. Al- Dinoori Al- Shafei, famous as Ibn Al- Sani, Ahmad Ibn Muhammad Ibn Ishagh (died in 364 H) , Amal Al- Yum and Laylah, vol 1, p141, researcher: Kosar Alberni, publisher: Dar Al- Ghebleh Lelsaghafah Al- Islamiyah and the Institute of Quranic Sciences- Jaddeh/ Beirut. An investigation into the document: 1. Writer of the book: Ahmad Ibn Muhammad Ibn Ishagh Al- Dinoori famous as Ibn Al- Sani: Zahabi says about him: ابن السني الامام الحافظ الثقة الرحال أبو بكر أحمد بن محمد بن إسحاق بن إبراهيم بن اسباط الهاشمي الجعفري مولاهم الدينوري المشهور بابن السني وجمع وصنف كتاب يوم وليلة وهو من المرويات الجيدة Ibn Sani was the leader and trustworthy and the one knowing Quran by heart ( he knew one hundred thousand Hadeeth). He collected and composed the book of “ Day and Night”, one of the best tradition’s books. Al- Zahabi Al- Shafei, Shamsoddin Abu Abdollah Ibn Ahmad Ibn Osman (died in 748 H). Seir Aalam Al- Nabla, vol 16, p 25, researcher: Shoaib Al- Arnaoot, Muhammad Naim Al- Arfasosi, publisher: Al- Resalah Institute- Beirut, the eighth print, 1413 H. Abu Yaali Ghazvini praises him in his book Al- Ershad in the following way: وأبو بكر أحمد بن محمد بن إسحاق بن السني الدينوري قاضي الري اتفقوا على حفظه وإتقانه ويعتمد على قوله في الجرح والتعديل وكتابه في السنن مرضي. All the clergies accept collectively his powerful memory and his stability and trust in his words with regard to Jarh and Tadil. His book in the field of Sonan is favored by the clergies. Al- Khalili Al- Ghazvini, Abu Yali Al- Khalil Ibn Abdollah Ibn Ahmad (died in 446 H), Al- Ershad in familiarity with the clergies of Hadeeth, vol 1, p 436, researcher: D. Muhammad Saeed Ummar Edris, publisher: Al- Roshd Maktab- Al- Riyadh, the first print, 1409 H. 2. Muhammad Ibn Ibrahim Al- Namati: Zahabi says about him: ابن نيروز الشيخ المسند الصدوق أبو بكر محمد بن إبراهيم بن نيروز البغدادي الأنماطي. Seri Aalam Al- Nabla, vol 15, p 8. 2/1. Ummar Ibn Janid Ibn Isa Probably the name of this person refers to Isa Ibn Amro Ibn Jonaid not considered as a trustworthy person in the books of the Sunnis and in fact his is unknown; but because of the confession of Zahabi amd Abuyali and also the Imamat of Ibn Sani with regard to dignitaries, he is a trustworthy person; anyway, another narrator is considered as a trustworthy person in this group and the obscurity of this narrator is no longer able to impair the authenticity of this tradition. 3. Mahmood Ibn Khaddash: Zahabi says about him: محمود بن خداش الإمام الحافظ الثقة أبو محمد الطالقاني Seir Aalam Al- Nabla, vol 12, p 179. Ibn Hajar also says about him: محمود بن خداش بكسر المعجمة ثم مهملة خفيفة وآخره معجمة الطالقاني نزيل بغداد صدوق من العاشرة مات سنة خمسين وله تسعون سنة ت عس ق. Al- Asghalani Al- Shafeii, Ahmad Ibn Ali Ibn Hajar Abulfazl (died in 852H), Taghrib Al- Tahzib, vol 1, p 522, No 6511, researcher: Muhammad Avamah, publisher: Dar Al- Rashid- Syria, the first print, 1406- 1986. 4. Abu Bakr Ibn Ayyash: He is the narrator of Sahih Bokhari; Zahabi says about him: أبو بكر بن عياش بن سالم الأسدي الحناط الكوفي، المقريء، العابد، أحد الأئمة الكبا Al- Zahabi Al- Shafei, Shamsoddin Abu Abdollah Ibn Ahmad Ibn Osman (died in 748), the history of Islam and Vafiyat of Mashahir and Aalam, vol 13, p 494, researcher: D. Ummar Abossalam Tadmari, publisher: Darolketab Al- Arabic- Lebanon/ Beirut, the first print, 1407 H- 1987 M. 5. Abu Ishaq Al- Sabeii He belongs to the group of the narrators of Sahih Bokhari and Sahih Muslim; Ibn Hajar says about him: الستة عمرو بن عبد الله بن عبيد ويقال علي ويقال بن أبي شعيرة أبو إسحاق السبيعي ولد لسنتين من خلافة عثمان قاله شريك عنه روى عن علي بن أبي طالب والمغيرة بن شعبة وقد رآهما... وقال بن معين والنسائي ثقة... وقال العجلي كوفي تابعي ثقة... وقال أبو حاتمثقة وهو أحفظ من أبي إسحاق الشيباني وشبة الزهري في كثرة الرواية واتساعه في الرجال Al- Asghalani Al- Shafeii, Ahmad Ibn Ali Ibn Hajar Abulfazl (died I 852 H), Tahzib Al- Tahzib, vol 8, p 56, No 100, and publisher: Dar Al- Fekr- Beirut, the first print, 1404- 1984 M. And also Zahabai says about him: أبو إسحاق السبيعي. عمرو بن عبد الله بن ذي يحمد وقيل عمرو بن عبد الله بن علي الهمداني الكوفي الحافظ شيخ الكوفة وعالمها ومحدثها... وكان رحمه الله من العلماء العاملين ومن جلة التابعين... وهو ثقة حجة بلا نزاع... Seir Aalam Al- Nabla, vol 5, ps 392-394. 6. Abu Saeed: According to the Mashayekh of Abu Isaq Sabeii, two persons can be trusted; Abu Saeed Abdorrahman Ibn Abzi, who is a companion and he doesn’t need to be trusted; and Abu Saeed Mahlab Ibn Zalim Ibn Saregh; his sister, Akna , the daughter of Abi Safreh, who is younger than him and is considered as Sahabiyah; and it is highly probable that he is a companion. Al- Asbahani, Abu Naeem Ahmad Ibn Abdollah (died in 430 H), familiarity with Sahabah, vol 6, p 3404, according to the program of Al- Kabir Al- Jame. But the Sunnis clergy have emphasize in his trustworthiness. 5671 المهلب بن أبي صفرة الأمير أبو سعيد الأزدي عن بن عمر وسمرة وعنه سماك وأبو إسحاق صدوق دين شجاع. Al- Zahabi Al- Shafeii, Shamsoddin Abu Abdollah Muhammad Ibn Ahmad Ibn Osman (died in 748 H), Al- Kashef Fi Marefah Man Lah Tradition Fi Al- Kotob Al- Senah, vol 2, p 300, No 5671, researcher: Muhammad Avamah, publisher: Dar Al- Gheblah Lelsaghafah Al- Islamiyah, Olov Institute- Jaddah, the first print, 1413 H- 1992 M. The result: This tradition has been quoted by two documents which all the narrators of its first document, are trustworthy according to the opinions of the Sunnis. Irrespective of this issue, the total of the traditions of the book in which this tradition has been mentioned has been approved by two dignitaries of the Sunnis clergies including Abu Yali and Zahabi and it is not necessary to prove the document of its traditions. The second method: Al- Heisam Ibn Hanash This tradition has quoted from Heisam in two forms: Masnad and Morsal: The first report: 170 حدثنا محمد بن خالد بن محمد البردعى ثنا حاجب ابن سليمان ثنا محمد بن مصعب ثنا إسرائيل عن أبي إسحاق عن الهيثم بن حنش قال كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل أذكر أحب الناس إليك فقال يا محمد صلى الله عليه وسلم قال فقام فكأنما نشط من عقال. It has been reported from Heisam Ibn Hanash that: we were crossing a way together with Abdollah Ibn Ummar. His foot went into spasm (became paralyzed) and sat on the ground. A person told him: implore your most beloved person (to help you). He said: O, Muhammad! Then he stood as if he was released from a trap. Al- Dinoori Al- Shafei famous as Ibn Al- Sani, Ahmad Ibn Muhammad Ibn Isaq (died in 364 H), Amal Al-Yum and Al- Laylah, vol 1, p 141, researcher: Kosar Al- Berni, publisher: Dar Al- gheblah Lelsaghafah Al- Islamiyah and the Institute of the Sciences of Quran – Jaddeh/ Beirut. An investigation into its document: 1. Ahmad Ibn Muhammad Ibn Isaq Al- Dinoori Ibn Al- Sani: In the former tradition of the writer of the book, the authenticity or trustworthiness of the writer of the book were proved and also the confessions of Zahabi and Abu Yali to the authenticity of all traditions of this book were mentioned; so it is not necessary to repeat them. 2. Muhammad Ibn Khalid Ibn Muhammad Al- Bardei: Ibn Hajar says about him: محمد بن خالد بن يزيد البردعي أبو جعفر نزيل مكة... وقال مسلمة بن قاسم كان شيخا ثقة كثير الرواية وكان ينكر عليه حديث تفرد به وسالت العقيلي عنه فقال شيخ صدوق لا بأس به ان شاء الله Lesan Al- Mizan, vol 5, p 153, No 519, the name of the writer: Ahmad Ibn Ali Ibn Hajar Abulfazl Al- Asghalani Al- Shafei (died in 852), publisher: scientific Institute for the Magazines- Beirut- 1406- 1986, the third print, researcher: Daerah Al- Moarref Al- Nezamiyah- Al- Hanad. Of course, in the books of the Sunnis dignitaries, other persons can be found with the same name; but because he has quoted this tradition from Hajib Ibn Soleiman in his book “ Amal Al-Yum and Laylah”, it can be proved that he is Muhammad Ibn Khalid Ibn Yazid Bardaee reporting tradition from Hajib Ibn Soleiman in another books. فسمعت ثنية العقاب ثنا محمد بن خالد بن يزيد البردعي بمكة حدثنا حاجب بن سليمان ثنا خالد بن عمرو. Al- Jorjani, Abdollah Ibn Adi Ibn Abdollah Ibn Muhammad Abu Ahmad (died in 365 H), Al- Kamel Fi Zoafa Al- Rejal, vol 3, p 31, researcher: Yahya Mukhtar Ghazavi, publisher: Dar Al- Fekr- Beirut, the third print, 1409 H- 1988 M. 3. Hajib Ibn Soleiman: Zahabi says about him: حاجب بن سليمان ابن بسام الحافظ الرحال أبو سعيد المنبجي... وعنه النسائي ووثقه Seir Aalam Al- Nabla, vol 12, p 520. 4. Muhammad Ibn Mosab Ibn Hanbal says about him in Tahzib Al-kamal: قلت لأحمد: تحدث عنه، أعني القرقساني؟ قال: نعم. وَقَال عَبد الله بن أحمد بن حنبل: سمعت أبي، وذكر محمد بن مصعب، فقال: لا بأس به وحَدَّثَنَا عنه بأحاديث. Al- Mazi, Abulhajjaj Usef Ibn Zaki Abdorrahman (died in 742 H), Tahzib Al- Kamal, vol 26, p 461, researcher: D. Bashar Avad Maroof, publisher: Al- Resalah Institute- Beirut, the first print, 1400 H- 1980 M. Ibn Hajar says about him: محمد بن مصعب بن صدقة القرقسائي... صدوق كثير الغلط. Taghrib Al- Tahzib, vol 1, p 507, No 6302. And even Al- Bani says about his tradition: 792 - حديث صحيح ورجاله ثقات رجال الشيخين غير محمد بن مصعب وهو القرقسائي وهو صدوق كثير الغلط كما في التقريب وإنما صححت الحديث لأن له شواهد كثيرة سأذكر بعضها قريبا Zalal Al- Jannah by Al- Bani, No 792. . قلت: و هذا إسناد جيد في الشواهد، رجاله ثقات، رجال الشيخين، غير محمد بن مصعب - و هو القرقساني - قال الحافظ: " صدوق كثير الغلط ". قلت: و لحديثه هذا شواهد كثيرة تدل على أنه قد حفظه. Al- selselah Al- Sahihah, vol 5, p 630 قلت: و هذا إسناد رجاله ثقات رجال الشيخين غير محمد بن مصعب و عبد الملك بن محمد، ففيهما ضعف من قبل حفظهما، لكن الحديث جيد بمتابعة أحدهما للآخر Al- selselah Al- Sahihah, vol 5, p 101 Therefore, this document should not be rejected because of the existence of the narrator, Muhammad Ibn Mosab; because this tradition has reported by other methods. 5. Israeal Ibn Musa: He is the narrator of Sahih Bokhari and Ibn Hajar says about him: إسرائيل بن موسى أبو موسى البصري... ثقة من السادسة خ Taghrib Al- Tahzib, vol 1, p 104, No 400. 6. Abu Isaq: He is Amru ibn Abdollah Ibn Abid Al- Sabei and the narrator of Bokhari and Muslim who was studied in the first document. 7. A- Heisam Ibn Hanash Ibn Haban has refered to his name in the book “ Saghat”: الهيثم بن حبيش النخعي يروى عن بن عمر روى عنه أبو إسحاق الهمداني وسلمة بن كهيل Al- Taymimi Al- Basti, Abu Hatam Muhammad Ibn Haban Ibn Muhammad (died in 354 H), Al- Seghat, vol 5, p 5965, No 5967, researcher: Seyyed Sharafoddin Ahmad, publisher: Dar Al- Fekr, the first print, 1395 H- 1975 M. The result: Being mentioned in the book “ Amal Al- Yum and Laylah”, this tradition has been accepted by Zahabi and Abu Yali. The second report: Ibn Taymiyah has used this report in his book “Al- Kalam Al- Tayb”
  2. Muḥammad ibn Hibbān al-Bustī (Arabic: محمد ابن حبان البستی) (c. 270–354/884–965) was an Arab Muslim[3] polymath and a prominent Shafi'i traditionist, ḥadith critic, evaluator of rijal (transmitters), compiler and interpreter of hadith. “Ibn Habban” says in “Al-Thuqat” book: I’ve visited the grave of Imam “Reza” [AS] several times. When I was in “Tūs”, any problem that I would face, I’d visit the grave of “‘Alī ibn Mūsā al-Rezā”- peace be upon him and his ancestor – and pray until my problem is solved, my prayer would get fulfilled and my problem would get solved. I’ve experienced this act several times and got response. May god get our life while loving Muhammad [(صلى الله عليه وآله وسلم)] and his “Ahl al-Bayt”- peace be upon him and his “Ahl al-Bayt”. “Ibn Habban” – Al-Thuqat – vol. 8, p 457
  3. salam alaikum I don't have the answers to these questions, yet I'm nonetheless curious about them (I didn’t come up with these questions). 1. “Ali (عليه السلام) never used ghadeer as an argument against others/sahaba” 2. “Why didn’t he go and say remeber o hypocrites u have given me a bay’a at ghadeer, so now repent to Allah and follow me. Is there proof of any sahabas Taking the meaning of mawla at ghadeer khum as master. “ 3. “Why didn’t Ali (عليه السلام) go out to abu bakr to ask for his rulership and didn’t call people to it, like fatimah (عليه السلام) did when she went to abu bakr but also went to give speeches and to the mosque to gain followers, while Ali (عليه السلام) didn’t do anything. Is fadak more important than imamah??” 4. Does the fact that Imam Ali (عليه السلام) inherited knowledge from the prophet (SAWW) imply that he has the same level of knowledge as the prophet (SAWW)? And how did the imams (عليه السلام) get their knowledge? Were they taught everything? Did they read? 5. Why don’t we takfir individuals for beliefs of tahreef of the Quran? 6. Quran 2:154 do not say, “They are dead.” No, they are alive, although you do not perceive it” My question is, since those who die the way Allah (سُبْحَانَهُ وَ تَعَالَى) aren't dead, dose that mean the Shaheeds wives can’t get remarried? 7. Why did Imam Ali AS watch the three caliphates before him make so many bidahs and not restore the sunnah during his caliphate?
  4. Sheikh Al samahiji went to Al Hussain (as) & said the following emotional sentence.
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