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In the Name of God بسم الله

Ahadeeth For And Against Tahreef Of Quran

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(salam)

I have compiled the ahadeeth that I think might say/imply, or are relevant to the subject of, tahreef of the Quran from al-Kafi. (I'm not sure about 4; it may be just implying tahreef of the tafseer of the Quran). If anyone has any more relevant ahadeeth from al-Kafi, please post them with sources.

(1)

عَلِيّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الِّب ( عليسه السسلم ) قَبالَ إِنّ الْقُبرْآنَ الّبذِي جَباءَ بِبهِ جَبْرَئِيبلُ ( عليسه السلم ) إِلَى مُحَمّدٍ ( صلى ال عليه وآله ) سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ .

Ali bin al-Hakam from Hishaam bin Saalim from Abu 'Abd Allah (A) said:

The Qur'aan that Jibra'eel brought to Muhammad (S) had 17,000 verses

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 634, hadeeth 28

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 525: Saheeh

However Nader and Yahya have weakened this hadeeth at: http://www.revivinga...aan-saheeh.html

Translator's note/opinion: According to commentators, the word 'Teen' (Arabic 'een') in seventeen' is an edition by the scribes. Seven thousand verses is perhaps a rounded up figure, which is not very far from reality

(2)

عَلِيّ بْنُ مُحَمّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمّدِ بْنِ أَبِي نَصْرٍ قَالَ دَفَعَ إِلَيّ أَبُو الْحَسَنِ ( عليه السلم ) مُصْببحَفاً وَ قَالَ لَ تَنْظُرْ فِيهِ فَفَتَحْتُهُ وَ قَرَأْتُ فِيهِ لَمْ يَكُنِ الّذِينَ كَفَرُوا فَوَجَدْتُ فِيهَا اسْمَ سَبْعِينَ رَجُلً مِنْ قُرَيْبشٍ بِأَسْبمَائِهِمْ وَ أَسْبمَاءِ آبَبائِهِمْ قَالَ فَبَعَثَ إِلَيّ ابْعَثْ إِلَيّ بِالْمُصْحَفِ .

Ali ibn Muhammad has narrated from certain individuals of his people from Ahmad ibn Muhammad ibn Abu Nasr who has said the following:

"Once, Abu al-Hassan (A) gave me a copy of the Holy Quran saying, 'Do not look at it.' I opened and read in it (Chapter 98) 'The unbelievers were not...' and I found therein the names of seventy people from Quraysh with their names and the names of their fathers.' The narrator has said that the Imam sent a message to me, 'Send the copy back to me.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 631, hadeeth 16

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 521: Mursal.

(3)

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمّدٍ عَنْ أَحْمَدَ بْنِ مُحَمّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَععا جَعْفَرٍ ( عليه السلم ) عَنْ قَوْلِ الِّ عَزّ وَ جَلّ وَ كانَ رَسُولً نَبِيّا مَا الرّسُولُ وَ مَا النّبِيّ قَالَ النّبِيّ الّذِي يَرَى فِي مَنَامِهِ وَ يَسْععمَعُ الصّوْتَ وَ لَ يُعَايِنُ الْمَلَكَ وَ الرّسُولُ الّذِي يَسْمَعُ الصّوْتَ وَ يَرَى فِي الْمَنَعامِ وَ يُعَعايِنُ الْمَلَعكَ قُلْعتُ الِْمَعامُ مَعا مَنْزِلَتُعهُ قَعالَ يَسْعمَعُ الصّوْتَ وَ لَ يَرَى وَ لَ يُعَايِنُ الْمَلَكَ ثُمّ تَلَ هَذِهِ الْيَةَ وَ ما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَ ل نَبِيّ وَ لَ مُحَدّثٍ .

A number of our people have narrated from Ahmad ibn Muhammad ibn from Ahmad ibn Muhammad ibn abu Nasr from Tha'laba ibn Maymun from Zurara who has said the following:

"Once I asked abu Ja'far (A) about the words of Allah, the Most Holy, the Most High, 'He was a messenger, a prophet' (19:51) what is a messenger and what is a prophet? The Imam said, 'A prophet is one who sees things (matters of Divine guidance) in his dreams and hears the voice but does not see the angel. The messenger is one who hears the voice, in his dreams sees things (of matters of Divine guidance) and sees the angel.' I then said, 'What is the position of the Imam?' The Imam (A) said, 'He hears the voice but does not see and observe the angel.' Then he recited the following verse of the Holy Quran. 'Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddath whom We sent . . .'" (22:52)

Translater's note/opinion: The Imam included the word Muhaddath in the above verse as his commentary.

Source:

al-Kafi, volume 1, Kitaab al-Hujjah, Chapter 3: The Difference Among the Messengers, the Prophets and al-Muhaddath (بَابُ الْفَرْقِ بَيْنَ الرّسُولِ وَ النّبِيّ وَ الْمُحَدّثِ), page 176, hadeeth 1

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 2, page 287: Saheeh

أَحْمَدُ بْنُ مُحَمّدٍ وَ مُحَمّدُ بْنُ يَحْيَى عَنْ مُحَمّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيّ بْعنِ حَسّعانَ عَعنِ ابْعنِ فَضّعالٍ عَعنْ عَلِعيّ بْعنِ يَعْقُعوبَ الْهَاشِمِيّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ الِّ ( عليه السلم ) فِي قَوْلِهِ عَزّ وَ جَلّ وَ ما أَرْسَلْنا مِنْ قَبْلِكَ

مِنْ رَسُولٍ وَ ل نَبِيّ وَ لَ مُحَدّثٍ قُلْتُ جُعِلْتُ فِدَاكَ لَيْسَتْ هَذِهِ قِرَاءَتَنَا فَمَا الرّسُولُ وَ النّبِيّ وَ الْمُحَدّثُ قَالَ الرّسُولُ الّذِي يَظْهَرُ لَهُ الْمَلَكُ فَيُكَلّمُهُ وَ النّبِيّ هُوَ الّذِي يَرَى فِي مَنَامِهِ وَ رُبّمَا اجْتَمَعَتِ النّبُوّةُ وَ الرّسَالَةُ لِوَاحِدٍ وَ الْمُحَدّثُ الّذِي يَسْمَعُ الصّوْتَ وَ لَ يَرَى الصّورَةَ قَالَ قُلْتُ أَصْلَحَكَ الُّ كَيْفَ يَعْلَمُ أَنّ الّذِي رَأَى فِي النّوْمِ حَقّ وَ أَنّهُ مِنَ الْمَلَكِ قَالَ يُوَفّعقُ لِعذَلِكَ حَتّعى يَعْرِفَعهُ لَقَعدْ خَتَعمَ الُّع بِكِتَابِكُمُ الْكُتُبَ وَ خَتَمَ بِنَبِيّكُمُ الَْنْبِيَاءَ .

Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ali ibn Hassan from ibn Faddal from Ali ibn Ya'qub al-Hashimi from Marwan ibn Muslim from Burayd who has narrated from abu Ja'far (A) and abu 'Abd Allah (A) the following:

"I asked abu Ja'far (A) and abu 'Abd Allah (A) about the words of Allah, the Most Holy, the Most High, 'Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddath whom We sent . . .' (22:52). I said, 'May Allah keep my soul in service for your cause, we do not consider the word Muhaddath part of the verse of the Holy Quran. What then is the meaning of 'The Messenger, Prophet and Muhaddath?' The Imam (A) said, 'A messenger is one to whom the angel comes openly and speaks to him. A prophet is one who sees (matters of Divine guidance) in his dreams. Sometimes prophecy and messengership may exist in one person. Al-Muhaddath is one who hears the voice but does not see the person (of the angel).' I then asked, may Allah keep you well, 'How can one know that what one sees in his dreams is true and that it is from the angel?' The Imam (A) said, 'He receives help for success in knowing the angel. Allah has made your book to be the last book and your Prophet the last prophet.'"

Source:

al-Kafi, volume 1, Kitaab al-Hujjah, Chapter 3: The Difference Among the Messengers, the Prophets and al-Muhaddath (بَابُ الْفَرْقِ بَيْنَ الرّسُولِ وَ النّبِيّ وَ الْمُحَدّثِ), page 177, hadeeth 4

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 2, page 292: Dha`eef

Verse in our recitation of the reading from Hafs from `Asim:

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise,

(سورة الحج, Al-Hajj, Chapter 22, Verse 52)

(4)

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي يَحْيَببى عَنِ الَْصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلم ) يَقُولُ نَزَلَ الْقُرْآنُ أَثْلَثاً ثُلُثٌ فِينَبا وَ فِبي عَبدُوّنَا وَ ثُلُبثٌ سُبنَنٌ وَ أَمْثَالٌ وَ ثُلُثٌ فَرَائِضُ وَ أَحْكَامٌ .

A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Hamza from abu Yahya from al-Asbagh ibn Nubatah who has said the following:

"I heard Amir al-Mu'minin, Ali ibn abu Talib (A) saying, 'The Holy Quran came in three parts: One third about us (Ahl al-Bayt) and about our enemies, one third about traditions and axioms and one third about obligations and laws.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 627, hadeeth 2

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 517: Majhool

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمّدٍ عَنِ الْحَجّالِ عَنْ عَلِيّ بْنِ عُقْبَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمّنْ ذَكَبرَهُ عَبنْ أَبِبي عَبْبدِ الِّب ( عليه السلم ) قَالَ إِنّ الْقُرْآنَ نَزَلَ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ حَلَلٌ وَ رُبُعٌ حَرَامٌ وَ رُبُعٌ سُنَنٌ وَ أَحْكَامٌ وَ رُبُعٌ خَبَرُ مَا كَببانَ قَبْلَكُببمْ وَ نَبَببأُ مَا يَكُونُ بَعْدَكُمْ وَ فَصْلُ مَا بَيْنِكُمْ.

A number of our people have narrated from Ahmad ibn Muhammad ibn Muhammad from al-Hajjal from Ali ibn 'Aqabah from Dawud ibn Farqad from those whom he has mentioned (in his book) from abu 'Abd Allah (A) who has said the following:

"The Holy Quran came in four parts: One fourth is about lawful matters, one fourth about unlawful matters, one fourth about traditions and laws and one fourth about the news of what was before you and what will be after you and ways to settle your disputes."

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 627, hadeeth 3

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 517: Mursal

أَبُو عَلِيّ الَْشْعَرِيّ عَنْ مُحَمّدِ بْنِ عَبْدِ الْجَبّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليسسه السلم ) قَالَ نَزَلَ الْقُرْآنُ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ فِينَا وَ رُبُعٌ فِي عَدُوّنَا وَ رُبُعٌ سُنَنٌ وَ أَمْثَالٌ وَ رُبُعٌ فَرَائِضُ وَ أَحْكَامٌ .

Abu Ali al-Ash'ari has narrated from Muhammad ibn 'Abd al-Jabbar from Safwan from Ishaq ibn 'Ammar from abu Basir from abu Ja'far (A) who said:

"The Holy Quran came in four parts: One fourth is about us (Ahl al-Bayt) one fourth about our enemies, one about traditions and axioms and one fourth about obligations and laws."

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 628, hadeeth 4

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 517: Muwwaththaq

(5)

مُحَمّدُ بْنُ يَحْيَى عَنْ مُحَمّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَبى أَبِبي عَبْبدِ الِّ ( عليه السلم ) وَ أَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النّاسُ فَقَالَ أَبُو عَبْدِ الِّ ( عليه السسلم ) كُبفّ عَبنْ هَبذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النّاسُ حَتّى يَقُومَ الْقَائِمُ ( عليه السلم ) فَإِذَا قَامَ الْقَائِمُ ( عليه السلم ) قَرَأَ كِتَابَ الِّ عَزّ وَ جَلّ عَلَببى حَببدّهِ وَ أَخْرَجَ الْمُصْحَفَ الّذِي كَتَبَهُ عَلِيّ ( عليه السلم ) وَ قَالَ أَخْرَجَهُ عَلِيّ ( عليه السلم ) إِلَى النّاسِ حِينَ فَرَغَ مِنْهُ وَ كَتَبَببهُ فَقَببالَ لَهُمْ هَذَا كِتَابُ الِّ عَزّ وَ جَلّ كَمَا أَنْزَلَهُ الُّ عَلَى مُحَمّدٍ ( صلى ال عليسه وآلسه ) وَ قَدْ جَمَعْتُبهُ مِبنَ اللّبوْحَيْنِ فَقَبالُوا هُبوَ ذَا عِنْبدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَ حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَ الِّ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنّمَبا كَبانَ عَلَبيّ أَنْ أُخْبِرَكُبمْ حِيبنَ جَمَعْتُبهُ لِتَقْرَءُوهُ .

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from 'Abd al-Rahman ibn abu Hashim from Salim ibn Salamah who has said the following:

"Once, a man read before abu 'Abd Allah (A) certain letters from the Holy Quran, while I was present, which were not like those that people read. Abu 'Abd Allah (A) said, 'Stop this reading. Read as people read until al-Qaa'im will come. When he will come, the book of Allah, the Most Majestic, the Most Holy, will be read upon its limits. He then brought the copy of the Holy Quran that Ali (A) had written and said, 'Ali (A) brought this to people when he completed writing down the Holy Quran in one copy and said to them, "This is the book of Allah, the Most Majestic, the Most Holy, as Allah had revealed upon Muhammad (S), and I have written it in one copy from two tablets." They said, 'With us there is the comprehensive copy of the Holy Quran. We do not need it.' He then said, 'By Allah you will never see this from today on. It was necessary for me to tell you after I completed writing it down so you can read.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 633, hadeeth 23

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 523: Dha`eef

(6)

الْحُسَيْنُ بْنُ مُحَمّدٍ عَنْ عَلِيّ بْنِ مُحَمّدٍ عَنِ الْوَشّاءِ عَنْ جَمِيلِ بْنِ دَرّاجٍ عَنْ مُحَمّدِ بْنِ مُسْلِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَبرٍ (عليه السلم ) قَالَ إِنّ الْقُرْآنَ وَاحِدٌ نَزَلَ مِنْ عِنْدِ وَاحِدٍ وَ لَكِنّ الِخْتِلَفَ يَجِيءُ مِنْ قِبَلِ الرّوَاةِ .

Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad from al-Washsha' from Jamil ibn Darraj from Muhammad ibn Muslim from Zurara from Abu Ja'far (A) who has said the following:

"The Holy Quran is one. It has come from One, however, the differences come from the narrators."

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 630, hadeeth 12

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 520: Dha`eef

(7)

Ali ibn Ibrahim has narrated from his father from ibn abu 'Umayr from 'Umar ibn 'Udhaynah from al-Fudayl ibn Yasar who has said the following:

"Once, I said to abu 'Abd Allah (A) 'People say that the Holy Quran was revealed upon seven letters.' The Imam said, 'They, the enemies of Allah, lie. It was revealed upon one letter from One source.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 630 hadeeth 13

Grading:

Bahboodee in Saheeh al-Kafi, volume 1, page 156: Saheeh

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 520: Hasan

(8)

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيّ بْنِ الْحَكَمِ عَنْ عَبْدِ الِّ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السّمْطِ قَالَ سَأَلْتُ أَبَا عَبْدِ الِّ ( عليه السلم ) عَنْ تَنْزِيلِ الْقُرْآنِ قَالَ اقْرَءُوا كَمَا عُلّمْتُمْ .

A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al-Hakam from 'Abd Allah ibn Jundab from Sufyan ibn al-Samt who has said the following:

"Once I asked abu 'Abd Allah (A) 'How was the Holy Quran revealed?' The Imam said, 'Read as you are instructed.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 631 hadeeth 15

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 521: Dha`eef

(9)

مُحَمّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمّدٍ عَنْ عَلِيّ بْنِ الْحَكَمِ عَنْ عَبْدِ الِّ بْنِ فَرْقَدٍ وَ الْمُعَلّى بْنِ خُنَيْسٍ قَالَ كُنّا عِنْدَ أَبِي عَبْبدِ الِّ ( عليه السلم ) وَ مَعَنَا رَبِيعَةُ الرّأْيِ فَذَكَرْنَا فَضْلَ الْقُرْآنِ فَقَالَ أَبُو عَبْدِ الِّ ( عليه السلم ) إِنْ كَانَ ابْنُ مَسْعُودٍ لَ يَقْرَأُ عَلَى قِرَاءَتِنَا فَهُوَ ضَالّ فَقَالَ رَبِيعَةُ ضَالّ فَقَالَ نَعَمْ ضَالّ ثُمّ قَالَ أَبُو عَبْدِ الِّ ( عليه السلم ) أَمّا نَحْنُ فَنَقْرَأُ عَلَى قِرَاءَةِ أُبَيّ .

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from 'Abd Allah ibn Farqad and al-Mu'alla ibn Khunays who have said the following:

"Once we were in the presence of abu 'Abd Allah (A) and with us Rabi'ah al-Ra'y was also present. We spoke of the excellence of the Holy Quran. Abu 'Abd Allah (A) said, 'If ibn Mas'ud does not read the Holy Quran the way we read, he is straying.' Rabi'ah then said, '(Is it) straying?' The Imam said,'Yes, (it is) straying.' Abu 'Abd Allah (A) then said, 'We read the Holy Quran as my father did.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 634, hadeeth 27

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 524: Majhool

Edited by Yasoob Al Deen
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If you believe this Tahreef nonsense, then you have left the fold of Islam.

Quoting ahadeeth does not mean you necessarily believe in their authenticity and believe the apparent meaning of their content (matn).

The majority of these ahadeeth in al-Kafi come from a chapter which thiqat al-Islam al-Kulayni titled "Baab an-Nawaadar" which suggests he had doubts about the authenticity of these ahadeeth. (If anyone says that they believed al-Kulayni thought all of al-Kafi was authentic then they clearly have not paid enough attention to al-Kulayni's introduction to al-Kafi, however that is a discussion for another thread).

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So by that omar ibn al khattab is a kaffir too. Great, now you're learning something :)

What a Silly boy you are.

Quoting ahadeeth does not mean you necessarily believe in their authenticity and believe the apparent meaning of their content (matn).

The majority of these ahadeeth in al-Kafi come from a chapter which thiqat al-Islam al-Kulayni titled "Baab an-Nawaadar" which suggests he had doubts about the authenticity of these ahadeeth. (If anyone says that they believed al-Kulayni thought all of al-Kafi was authentic then they clearly have not paid enough attention to al-Kulayni's introduction to al-Kafi, however that is discussion for another thread).

Ok, I was just clarifying

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(bismillah)

(salam)

I'm curious if the following hadiths would count as tahreef, since they say "This is how it was revealed", or something to that effect.

I'm hesitant to translate them because I know for sure that there are going to be certain obsessed persons who are going to abuse these hadiths but here we go:

ÇáÍÓíä Èä ãÍãÏ¡ Úä ãÚáì Èä ãÍãÏ¡ Úä Úáí Èä ÃÓÈÇØ¡ Úä Úáí Èä ÃÈí ÍãÒÉ¡ Úä ÃÈí ÈÕíÑ¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí Þæá Çááå ÚÒæÌá: " æãä íØÚ Çááå æÑÓæáå (Ýí æáÇíÉ Úáí [ææáÇíÉ] ÇáÇÆãÉ ãä ÈÚÏå) ÝÞÏ ÝÇÒ ÝæÒÇ ÚÙíãÇ(1) " åßÐÇ äÒáÊ

ÇáÍÓíä Èä ãÍãÏ¡ Úä ãÚáì Èä ãÍãÏ¡ Úä ÌÚÝÑ Èä ãÍãÏ Èä ÚÈíÏ Çááå(5)¡ Úä ãÍãÏ Èä ÚíÓì ÇáÞãí¡ Úä ãÍãÏ Èä ÓáíãÇä¡ Úä ÚÈÏÇááå Èä ÓäÇä¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí Þæáå: " æáÞÏ ÚåÏäÇ Åáì ÂÏã ãä ÞÈá " ßáãÇÊ Ýí ãÍãÏ æÚáí æÝÇØãÉ æÇáÍÓä æÇáÍÓíä æÇáÇÆãÉ Úáíåã ÇáÓáÇã ãä ÐÑíÊåã " ÝäÓí " åßÐÇ æÇááå äÒáÊ Úáì ãÍãÏ Õáì Çááå Úáíå æÂáå.

ÇáÍÓíä Èä ãÍãÏ¡ Úä ãÚáì Èä ãÍãÏ¡ Úä Úáí Èä ÃÓÈÇØ¡ Úä Úáí Èä ÃÈí ÍãÒÉ¡ Úä ÃÈí ÈÕíÑ¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí Þæá Çááå ÚÒæÌá: " ÝÓÊÚáãæä ãä åæ Ýí ÖáÇá ãÈíä(3) " íÇ ãÚÔÑ ÇáãßÐÈíä ÍíË ÃäÈÃÊßã ÑÓÇáÉ ÑÈí Ýí æáÇíÉ Úáí Úáíå ÇáÓáÇã æ ÇáÇÆãÉ Úáíåã ÇáÓáÇã ãä ÈÚÏå¡ ãä åæ Ýí ÖáÇá ãÈíä¿ ßÐÇ ÇäÒáÊ æÝí Þæáå ÊÚÇáì: " Åä ÊáææÇ Ãæ ÊÚÑÖæÇ(4) " ÝÞÇá: Åä ÊáææÇ ÇáÇãÑ æÊÚÑÖæÇ ÚãÇ ÇãÑÊã Èå " ÝÅä Çááå ßÇä ÈãÇ ÊÚãáæä ÎÈíÑÇ " æÝí Þæáå: " ÝáäÐíÞä ÇáÐíä ßÝÑæÇ (ÈÊÑßåã æáÇíÉ ÇãíÑ ÇáãÄãäíä Úáíå ÇáÓáÇã) ÚÐÇÈÇ ÔÏíÏÇ (Ýí ÇáÏäíÇ) æáäÌÒíäåã ÃÓæà ÇáÐí ßÇäæÇ íÚãáæä(5)

ÃÍãÏ Èä ãåÑÇä - ÑÍãå Çááå - Úä ÚÈÏÇáÚÙíã¡ Úä ÈßÇÑ¡ Úä ÌÇÈÑ¡ Úä ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã ÞÇá åßÐÇ äÒáÊ åÐå ÇáÂíÉ " æáæ Ãäåã ÝÚáæÇ ãÇ íæÚÙæä Èå (Ýí Úáí) áßÇä ÎíÑÇ áåã(3)

http://www.alseraj.net/maktaba/kotob/hadith/kafi1/html/ara/books/al-kafi-1/171.html

There's probably others but I can't remember where at this time.

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(bismillah)

(salam)

I'm curious if the following hadiths would count as tahreef, since they say "This is how it was revealed", or something to that effect.

I'm hesitant to translate them because I know for sure that there are going to be certain obsessed persons who are going to abuse these hadiths but here we go:

ÇáÍÓíä Èä ãÍãÏ¡ Úä ãÚáì Èä ãÍãÏ¡ Úä Úáí Èä ÃÓÈÇØ¡ Úä Úáí Èä ÃÈí ÍãÒÉ¡ Úä ÃÈí ÈÕíÑ¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí Þæá Çááå ÚÒæÌá: " æãä íØÚ Çááå æÑÓæáå (Ýí æáÇíÉ Úáí [ææáÇíÉ] ÇáÇÆãÉ ãä ÈÚÏå) ÝÞÏ ÝÇÒ ÝæÒÇ ÚÙíãÇ(1) " åßÐÇ äÒáÊ

ÇáÍÓíä Èä ãÍãÏ¡ Úä ãÚáì Èä ãÍãÏ¡ Úä ÌÚÝÑ Èä ãÍãÏ Èä ÚÈíÏ Çááå(5)¡ Úä ãÍãÏ Èä ÚíÓì ÇáÞãí¡ Úä ãÍãÏ Èä ÓáíãÇä¡ Úä ÚÈÏÇááå Èä ÓäÇä¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí Þæáå: " æáÞÏ ÚåÏäÇ Åáì ÂÏã ãä ÞÈá " ßáãÇÊ Ýí ãÍãÏ æÚáí æÝÇØãÉ æÇáÍÓä æÇáÍÓíä æÇáÇÆãÉ Úáíåã ÇáÓáÇã ãä ÐÑíÊåã " ÝäÓí " åßÐÇ æÇááå äÒáÊ Úáì ãÍãÏ Õáì Çááå Úáíå æÂáå.

ÇáÍÓíä Èä ãÍãÏ¡ Úä ãÚáì Èä ãÍãÏ¡ Úä Úáí Èä ÃÓÈÇØ¡ Úä Úáí Èä ÃÈí ÍãÒÉ¡ Úä ÃÈí ÈÕíÑ¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí Þæá Çááå ÚÒæÌá: " ÝÓÊÚáãæä ãä åæ Ýí ÖáÇá ãÈíä(3) " íÇ ãÚÔÑ ÇáãßÐÈíä ÍíË ÃäÈÃÊßã ÑÓÇáÉ ÑÈí Ýí æáÇíÉ Úáí Úáíå ÇáÓáÇã æ ÇáÇÆãÉ Úáíåã ÇáÓáÇã ãä ÈÚÏå¡ ãä åæ Ýí ÖáÇá ãÈíä¿ ßÐÇ ÇäÒáÊ æÝí Þæáå ÊÚÇáì: " Åä ÊáææÇ Ãæ ÊÚÑÖæÇ(4) " ÝÞÇá: Åä ÊáææÇ ÇáÇãÑ æÊÚÑÖæÇ ÚãÇ ÇãÑÊã Èå " ÝÅä Çááå ßÇä ÈãÇ ÊÚãáæä ÎÈíÑÇ " æÝí Þæáå: " ÝáäÐíÞä ÇáÐíä ßÝÑæÇ (ÈÊÑßåã æáÇíÉ ÇãíÑ ÇáãÄãäíä Úáíå ÇáÓáÇã) ÚÐÇÈÇ ÔÏíÏÇ (Ýí ÇáÏäíÇ) æáäÌÒíäåã ÃÓæà ÇáÐí ßÇäæÇ íÚãáæä(5)

ÃÍãÏ Èä ãåÑÇä - ÑÍãå Çááå - Úä ÚÈÏÇáÚÙíã¡ Úä ÈßÇÑ¡ Úä ÌÇÈÑ¡ Úä ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã ÞÇá åßÐÇ äÒáÊ åÐå ÇáÂíÉ " æáæ Ãäåã ÝÚáæÇ ãÇ íæÚÙæä Èå (Ýí Úáí) áßÇä ÎíÑÇ áåã(3)

http://www.alseraj.net/maktaba/kotob/hadith/kafi1/html/ara/books/al-kafi-1/171.html

There's probably others but I can't remember where at this time.

^

The first three Ahadith contain - ãÚáì Èä ãÍãÏ , typical really.

How can we accept from this Mudhtarib of both the Hadith and the Madhab.

All three Ahadith would be Dhaif ala al Mashur (widely know to be Dhaif) in al-Majlisi's grading.

The last Hadith contains - ÌÇÈÑ and we know the ikhtilaf in him, so it is still Dhaif in Sanad.

That is before making Ta'wil of the Matn, as we are required to do.

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  • 2 weeks later...

(salam)

I have more ahadeeth to add to this topic. Inshaa'Allah, I plan to analyse their asaneed (chains) and their mutoon (content) soon.

(2)

In addition to (2) in the original post, I found these ahadeeth in kitab al-ghaybah which I thought I'd include due to their content, despite not being from al-Kafi. See hadeeth 6 (and I have also included the two previous ahadeeth due to their similar mutoon).

أخبرنا أحمد بن محمد بن سعيد قال: حدثنا علي بن الحسن التيملي، قال: حدثنا الحسن ومحمد ابنا علي بن يوسف، عن سعدان بن مسلم، عن صباح المزني(1)، عن الحارث بن حصيرة، عن حبة العرني(2)، قال: قال أميرالمؤمنين(عليه السلام): " كأنى أنظر إلى شيعتنا بمسجد الكوفة، قد ضربوا الفساطيط يعلمون الناس القرآن كما انزل، أما إن قائمنا إذا قام كسره، وسوى قبلته ".

(1) هو صباح بن يحيى المزنى يكنى أبا محمد، كوفى ثقة عند النجاشى، وضعيف عند استاذه ابن الغضائرى، كمافى الجامع.

(2) الحارث بن حصيرة معنون في أصحاب الصادق عليه السلام وقال العلامة المامقانى امامى مجهول.

Ahmad bin Muhammad bin Sa'eed narrated to us. He said: Ali bin al-Hasan at-Taymali narrated to us. He said: al-Hasan and Muhammed, sons of Ali bin Yusuf, narrated to us from Sa'dan bin Muslim from Sabah al-Muzni from al-Harith bin Haseera from Habba al-Orani. He said: Ameer al-Mu'mineen (A) said:

"As if I see our Shia in the mosque of Kufa setting up pavilions to teach the people the Quran as it has been revealed but when our Qaim appears, he will destroy it (the mosque) and level its mihrab to the ground.

Source:

Kitab al-Ghaybah by Nu'maan, pages 317-318, hadeeth 3.

أخبرنا علي بن الحسن قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد بن حسان الرازي، قال: حدثنا محمد بن على الكوفى، قال: حدثنا عبدالله ابن محمد الحجال، عن علي بن عقبة بن خالد(3)، عن أبى عبدالله(عليه السلام) أنه قال: " كأنى بشيعة علي في أيديهم المثاني يعلمون الناس [المستأنف](4).

(3) على بن عقبة بن خالد الاسدى يكنى أبا الحسن كوفى ثقة، له كتاب رواه جماعة منهم عبدالله بن محمد الحجال الاسدى وهو أيضا ثقة ثبت.وفى بعض النسخ " على بن عقبة ابن زيد " وهو تصحيف وقع من النساخ.

(4) كذا، وفى بعض النسخ " المثال المستأنف يعلمون الناس ".

Ali bin al-Husayn narrated to us. He said: Muhammad bin Yahya al-Attar narrated to us. He said: Muhammad bin Hassaan ar-Razi. He said: Muhammed bin Ali al-Kufi narrated to us. He said: Abdullah bin Muhammad al-Hajjaal narrated to us from Ali bin Aqaba bin Khalid from Abu Abdullah (as-Sadiq) عليه السلام. He said:

"As if I see the Shia of Ali with the Quran in their hands teaching people the divine priniciples."

Source:

Kitab al-Ghaybah by Nu'maan, page 318, hadeeth 4.

حدثنا أبوسليمان أحمد بن هوذة قال: حدثنا إبراهيم بن إسحاق النهاوندي، قال: حدثنا عبدالله بن حماد الانصاري، عن صباح المزني، عن الحارث ابن حصيرة، عن الاصبغ بن نباتة، قال: سمعت عليا(عليه السلام) يقول: " كأنى بالعجم فساطيطهم في مسجد الكوفة يعلمون الناس القرآن كما انزل، قلت: يا أميرالمؤمنين أو ليس هو كما انزل؟ فقال: لا محي منه سبعون من قريش بأسمائهم وأسماء آبائهم، وما ترك أبولهب إلا ازراء على رسول الله(صلى الله عليه واله وسلم) لانه عمه "(5).

(5) قوله " محى منه سبعون - الخ " ظاهره تحريف الكتاب، لكنه خلاف ما عليه أعلام الامامية، وسند الخبر مشتمل على الحارث بن حصيرة، وصباح بن قيس المزنى، و الاول مجهول الحال، والثانى زيدى المذهب، ضعيف عند ابن الغضائرى.

Abu Sulayman Ahmad bin Hawtah narrated to us. He said: Ibraheem bin Ishaq an-Nahawandi narrated to us. He said: Abdullah bin Hammad al-Ansari narrated to us from Sabah al-Muzni from al-Harith bin Haseera from Al-Asbugh bin Nabata. He said:

"I heard Ali (a) saying: "As if I see see the Persians setting up their pavilions in the mosque of Kufa and teaching people the Quran as it has been revealed!"

I said: "O Ameer al-Mu'mineen, is the Quran not as it has been revealed?"

He said: No, it is not. The names of seventy ones of Quraysh have been removed from it. The name of Abu Lahab has been left (in the Quran) just to remind the Prophet (S) of something because he is the Prophet's uncle".

Source:

Kitab al-Ghaybah by Nu'maan, page 318, hadeeth 5.

Continuing from the first post:

(10)

عدة من أصحابنا، عن سهل بن زياد، عن إسماعيل بن مهران، عن محمد بن منصور الخزاعي، عن علي بن سويد، ومحمد بن يحيى، عن محمد بن الحسين عن محمد بن إسماعيل بن بزيع، عن عمه حمزة بن بزيع، عن علي بن سويد، والحسن بن محمد، عن محمد بن أحمد النهدي، عن إسماعيل بن مهران، عن محمد بن منصور، عن علي بن سويد قال: كتبت إلى أبي الحسن موسى (عليه السلام) وهو في الحبس كتابا أسأله عن حاله وعن مسائل كثيرة فاحتبس الجواب علي أشهر ثم أجابني بجواب هذه نسخته: بسم الله الرحمن الرحيم الحمد لله العلي العظيم الذي بعظمته ونوره أبصر قلوب المؤمنين، وبعظمته ونوره عاداه الجاهلون، وبعظمته ونوره ابتغى من في السماوات ومن في الارض إليه الوسيلة بالاعمال المختلفة والاديان المتضادة، فمصيب ومخطئ، وضال ومهتدي، وسميع وأصم وبصير وأعمى حيران، فالحمد لله الذي عرف ووصف دينه محمد (صلى الله عليه وآله) أما بعد فإنك أمرؤ أنزلك الله من آل محمد بمنزلة خاصة وحفظ مودة ما استرعاك من دينه وما ألهمك من رشدك وبصرك من أمر دينك بتفضيلك إياهم وبردك الامور إليهم، كتبت تسألني عن امور كنت منها في تقية ومن كتمانها في سعة فلما انقضى سلطان الجبابرة وجاء سلطان ذي السلطان العظيم بفراق الدنيا المذمومة إلى أهلها العتاة على خالقهم رأيت أن افسر لك ما سألتني عنه مخافة أن يدخل الحيرة على ضعفاء شيعتنا من قبل جهالتهم، فاتق الله عز ذكره وخص بذلك الامر أهله واحذر أن تكون سبب بلية على الاوصياء أو حارشا عليهم (1) بإفشاء ما استودعتك وإظهار ما استكتمتك ولن تفعل إن شاء الله، إن أول ما أنهى إليك أني أنعي إليك نفسي في ليالي هذه غير جازع ولا نادم ولا شاك فيما هو كائن مما قد قضى الله عز وجل وحتم فاستمسك بعروة الدين، آل محمد والعروة الوثقى الوصي بعد الوصي والمسالمة لهم والرضا بما قالوا ولا تلتمس دين من ليس من شيعتك ولا تحبن دينهم فإنهم الخائنون الذين خانوا الله ورسوله وخانوا أماناتهم وتدري ما خانوا أماناتهم ائتمنوا على كتاب الله فحرفوه وبدلوه ودلوا على ولاة الامر منهم فانصرفوا عنهم فأذاقهم الله لباس الجوع والخوف بما كانوا يصنعون وسألت عن رجلين اغتصبا رجلا مالا كان ينفقه على الفقراء والمساكين وابناء السبيل وفي سبيل الله فلما اغتصباه ذلك لم يرضيا حيث غصباه حتى حملاه إياه كرها فوق رقبته إلى منازلهما فلما أحرزاه توليا إنفاقه أيبلغان بذلك كفرا؟ فلعمري لقد نافقا قبل ذلك وردا على الله عز وجل كلامه وهزئا برسوله (صلى الله عليه وآله) وهما الكافران عليهما لعنة الله والملائكة والناس أجمعين والله ما دخل قلب أحد منهما شئ من الايمان منذ خروجهما من حالتيها وما ازدادا إلا شكا، كانا خداعين، مرتابين، منافقين حتى توفتهما ملائكة العذاب إلى محل الخزي في دار المقام، وسألت عمن حضر ذلك الرجل وهو يغصب ماله ويوضع على رقبته منهم عارف ومنكر فاولئك أهل الردة الاولى من هذه الامة فعليهم لعنة الله والملائكة والناس أجمعين، وسألت عن مبلغ علمنا وهو على ثلاثة وجوه ماض وغابر وحادث فأما الماضي فمفسر وأما الغابر فمزبور (1) وأما الحادث فقذف في القلوب ونقر في الاسماع وهو أفضل علمنا ولا نبي بعد نبينا محمد (صلى الله عليه وآله)، وسألت عن امهات أولادهم وعن نكاحهم وعن طلاقهم فأما امهات أولادهم فهن عواهر إلى يوم القيامة نكاح بغير ولي وطلاق في غير عدة وأما من دخل في دعوتنا فقد هدم إيمانه ضلاله ويقينه شكه، وسألت عن الزكاة فيهم فما كان من الزكاة فأنتم أحق به لانا قد أحللنا ذلك لكم من كان منكم وأين كان وسألت عن الضعفاء فالضعيف من لم يرفع إليه حجة ولم يعرف الاختلاف فإذا عرف الاختلاف فليس بضعيف، وسألت عن الشهادات لهم فأقم الشهادة لله عز وجل ولو على نفسك والوالدين والاقربين فيما بينك وبينهم فإن خفت على أخيك ضيما (2) فلا وادع إلى شرائط الله عز ذكره بمعرفتنا من رجوت إجابته ولا تحصن بحصن رياء (3) ووال آل محمد ولا تقل لما بلغك عنا ونسب إلينا هذا باطل وإن كنت تعرف منا خلافه فإنك لا تدري لما قلناه وعلى أي وجه وصفناه، آمن بما اخبرك و، لا تفش ما استكتمناك من خبرك، إن واجب حق أخيك أن لا تكتمه شيئا تنفعه به لامر دنياه وآخرته ولا تحقد عليه وإن أساء وأجب دعوته إذا دعاك ولا تخل بينه وبين عدوه من الناس و إن كان أقرب إليه منك وعده في مرضه، ليس من أخلاق المؤمنين الغش ولا الاذى ولا الخيانة ولا الكبر ولا الخنا ولا الفحش ولا الامر به (1) فإذا رأيت المشوه الاعرابي في جحفل (2) جرار فانتظر فرجك ولشيعتك المؤمنين وإذا انكسفت الشمس فارفع بصرك إلى السماء وانظر ما فعل الله عز وجل بالمجرمين فقد فسرت لك جملا مجملا و (صلى الله على محمد وآله) الاخيار. (حديث نادر)

(1) التحريش بين البهائم هو الاغراء وتهيج بعضها على بعض. (النهاية)

(1) في بعض النسخ [ فمرموز ]

(2) الضيم: الظلم

(3) في بعض النسخ [ ولا تحضر حصن زنا ]

(1) في بعض النسخ [ أمر به ]

(2) كجعفر: الجيش الكبير والرجل العظيم والسيد الكريم وكأنه اشارة إلى جيش السفياني وفتنته

A number of our people have narrated from Sahl bin Ziyad from 'Isma'il bin Mehran from Muhammed bin Mansur al-Khuza'iy from Ali bin Suwayd;

and Muhammed bin Yahya from Muhammed bin al-Husayn from Muhammed bin 'Isma'il bin Bazi' from his uncle Hamzah bin Bazi' from Ali bin Suwayd;

and al-Hassan bin Muhammed from Muhammed bin Ahmad al-Nahdiy from 'Isma'il bin Mehran from Muhammed bin Mansur from Ali bin Suwayd:

He (Ali bin Suwayd) said:

"I wrote to Abu al-Hassan, Musa عليه السلام, when he was in prison, a letter in which I asked him about his condition and many questions. The answer did not come for several months. Then he wrote to me and this a copy of the answer:

In the Name of Allah, the Beneficient, the Merciful. All praise belongs to Allah, most High, most Great, through whose greatness and light the hearts of believing can see and because of His greatness and light the ignorant ones become His enemies, through His greatness and light those in the skies and those on earth seek to establish the relation by using their different deeds and opposing religions. There are the right ones and those who are mistaken, lost and guided, those who can hear and deaf, seeing and blind wandering.

All praise belongs to Allah whose religion Muhammed (S) has defined and described. Thereafter, you are of the people to whom Allah has given a special position with Ale (family of) Muhammed عليه السلام, because of protecting the love, which attracts you to His religion. (It is also because of) that He inspired you with awareness and insight in matters of your religion. You give preference to them and ask your questions from them. You have written to ask me of the issues about which I was in a fearful condition. I was able to withold them. When the domination of the tyrants ended and the domination of the owner of the great dominion came (time of his martyrdom) in the form of departing and leaving the blameworthy world to its transgressing people against their Creator I found that I could explain what you have asked me.

I am afraid that confusion may come upon our weak Shi`a because of their ignorance. So fear Allah, most Glorious, and inform about it to only those who deserve it and be cautious against your becoming a means against the executors of the will (Wasee's) or provoking against them through publicising what I have entrusted you with and exposing what I have asked you to hide and you will never do if Allah so wills.

The first thing that I want to reach you is that I want to inform you of my death in these nights without being horrified or regretting or complaining about what is to happen of the matters that Allah, most Majestic, most Glorious, has determined and has made inevitable. You must get hold of the firm ring of Ale (family of) Muhammed and the formidable ring of the Executors of the Will (al-Wasee's) one after another. You must submit to them and agree with what they say and not to seek the religion of those who are not of your Shi`a.

You must not love their religion because they are treacherous ones who betrayed Allah and His Messenger, betrayed their trust and you know how they betrayed their trust. They were entrusted with the book of Allah but they changed its meaning in exchange for other meaning instead of that with which they were entrusted. The people who possessed divien authority and knowledge were shown to them but they turned away from them. Allah made them taste hunger and fear because of what they had done.

You have asked about the two men who usurped the asssets of a man, which he spent for the poor and the destitute and those who deplete their supplies on a journey and in the of Allah. When they usurped his asset, they did not stop for that much until they made him carry that asset to their homes. When they secured it, then they made themselves as the person in charge of its spending and they reach the level of disbelief in doing so. By my life, they had played hypocrisy before as rejection against Allah, most Majestic, Most Glorious, and His words, by considering His Messenger as deriding and they are rejectors, condemned by Allah, His angels and all people. By Allah, nothing entered in the heart of any of them of belief from the time of their coming out of their condition. It did not increase anything by doubt for them. They were deceitful, doubting and hypocrites until the angels of penalty took them away to their place of failure in the permanent dwelling. You have asked about those who were present with that man when they were usurping his assets and placed on his shoulder when certain ones knew but denied. They are of the first apostates of this nation; Allah, His angels and all people, condemn them.

You have asked about the level of our knowldge. It is of three levels. One is abbout the past, about future and about that which is coming into being. That which is about the past is interpreted, that which is about future is written down and that which is about what is coming into being is placed in the hearts. It is knocked in the ears, that are the best and excellent form of our knowledge, and there is no prophet after our prophet, Muhammed (S).

You have asked about the mothers of their children and about their marriage and their divorce. The mothers of their children are prostitutes to the Day of Judgement, their marriage is without guardian and divorce without waiting period. Those who come in our call then his belief destroys his misguidance, his certainty destroys his doubt. You have asked about their zakat. In Zakat, you have more right. We have made it lawful for you and for those who are of your people, whre they may be. You have asked about the weak ones. The weak ones are those with whom one canot argue (because they cannot understand it) and do not know the difference. If he knows the difference then he is not weak. You have asked about testimony in their favour. You must testify for the sake of Allah, most Majestic, most Glorious, even if it (testimony) is against your own self, parents, and relatives, or (if testimony is needed) between you and them. If you fear for your brother of injustice then it is not applicable. Call to the condition (religion) of Allah, most Majestic, most Glorious, to know us if you have hope in being accepted. You must not seek protection by means of showing off. Accept wilayah of Ale (family of) Muhammed and do not say about what has reached you from us or is ascribed to us as false even though you may know something against it from us, because you do not know why we said it and how we explained it. You must have faith in what I inform you and must not publicise what we have held back from you of good issues. Of the obligation toward your brother is not to hold back from him anything, which benefits him in this life or in the hereafter. You must not be envious toward him even if he does bad things, you must accept his invitation when he calls, do not leave him to his enemies of the people even if he is closer to him than you are, and visit him when he is ill. Cheating is not of the moral manners of the believing people, causing trouble, betrayal, arrogance, using indecent words, committing indecent acts or commanding to do such things. When you see the deformed Arab man with an army heavily (in a large number) moving, then you can expect coming of the glad news for you and for your Shi`a, the believing ones. When the sun appears, then you must raise your eye to the sky and see what Allah, most Majestic, most Glorious, has done to the crminal ones. I have explained for you a few items in general sense. O Allah, bless Muhammed and his family, the people of goodness."

Source:

al-Kafi, volume 8, page 124; hadeeth 95; (حديث ابي الحسن موسى عليه السلام).

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 25, page 295: Saheeh (في قوة الصحيح)

(11)

علي بن إبراهيم، عن صالح بن السندي، عن جعفر بن بشير، عن فيض ابن المختار قال: قال أبو عبد الله (عليه السلام): كيف تقرأ " وعلى الثلاثة الذين خلفوا (1) " قال: لو كان خلفوا لكانوا: في حال طاعة ولكنهم " خالفوا " عثمان وصاحباه أما والله ما سمعوا صوت حافر ولا قعقعة (2) حجر إلا قالوا: أتينا، فسلط الله عليهم الخوف حتى أصبحوا

(1) التوبة: 118. قال الشيخ امين الدين الطبرسي: القراءة المشهورة " الذين خلفوا " و قرأ علي بن الحسين وابو جعفر الباقر وجعفر الصادق (عليهم السلام) وابو عبد الرحمن السلمى " خالفوا " وقرأ عكرمة وزر بن حبيش وعمرو بن عبيد " خلفوا " بفتح الخاء واللام خفيفة. ثم قال: نزلت في كعب ابن مالك ومرارة بن الربيع وهلال بن امية وذلك انهم تخلفوا عن رسول الله (صلى الله عليه وآله) ولم يخرجوا معه لا عن نفاق ولكن عن توان ثم ندموا فلما قدم النبي (صلى الله عليه وآله) المدينة جاؤوا إليه واعتذروا فلم يكلمهم النبي (صلى الله عليه وآله) وتقدم إلى المسلمين بأن لا يكلمهم أحد منهم فهجرهم الناس حتى الصبيان وجاءت نساؤهم إلى رسول الله (صلى الله عليه وآله) فقلن له يا رسول الله نعتزلهم؟ فقال: لا ولكن لا يقربوكن، فضاقت عليهم المدينة فخرجوا إلى رؤوس الجبال وكان أهاليهم يجيؤون لهم بالطعام ولا يكلمونهم فقال بعضهم لبعض قد هجرنا الناس ولا يكلمنا أحد منهم فهلا نتهاجر نحن أيضا فتفرقوا ولم يجتمع منهم اثنان وبقوا على ذلك خمسين يوما يتضرعون إلى الله تعالى ويتوبون إليه فقبل الله تعالى توبتهم وأنزل فيهم هذه الاية. ثم قال: " وعلى الثلاثة الذين خلفوا " قال مجاهد: معناه خلفوا عن قبول التوبة بعد قبول التوبة ممن قبل توبتهم من المنافقين كما قال سبحانه فيما مضى: " وآخرون مرجون لامر الله إما يعذبهم وإما يتوب عليهم " وقال الحسن وقتاده: معناه خلفوا عن غزوة تبوك لما تخلفوهم واما قراءة أهل البيت (عليهم السلام) خالفوا فانهم قالوا: لو كانوا خلفوا لما توجه عليهم العتب و لكنهم خالفوا. انتهى. أقول: يدل هذا الخبر على ان أبا بكر وعمر وعثمان كان وقع منهم أيضا تخلف عند خروج النبي (صلى الله عليه وآله) إلى تبوك فسلط الله عليهم الخوف في تلك الليلة حتى ضاقت عليهم الارض برحبها وسعتها وضاقت عليهم انفسهم لكثرة خوفهم وحزنهم حتى اصبحوا ولحقوا بالنبي (صلى الله عليه و آله) واعتذروا إليه. (آت)

(2) قعقع السلاح: صوت. والشئ اليابس: حركه مع صوت: والقعقعة حكاية حركة الشئ يسمع له صوت

Ali bin Ibraheem has narrated from Salih bin al-Sindiy from Ja'far bin Basheer from Fayz bin al-Mukhtar who said:

Abu Abdillah (A) once asked: How do you read '...and on the three who lagged behind...' (9:118). He (the Imam) said: If they remained behind (Which is the meaning of khullifu), they would have been considered obedient. However, they opposed, which is the meaning of the word kh'alafu, which stands for 'Uthman and his two friends. O yes, they did not hear the sound of any hood and banging of stones, except that they said "It is coming on us" and on his two friends. Allah then made fear dominate them until morning.

Source:

al-Kafi, volume 8, page 377; hadeeth 568.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 564: Majhool.

(12)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن علي بن أبي حمزة عن أبي بصير، عن أبي جعفر (عليه السلام) قال: تلوت " التائبون العابدون (1) " فقال: لا، اقرأ التائبين العابدين - إلى آخرها - " فسئل عن العلة في ذلك، فقال: اشترى من المؤمنين التائبين العابدين.

(1) التوبة: 112. وهذا اختلاف القراءة، قال الطبرسي: في قراءة ابي وعبد الله بن مسعود و الاعمش " التائبين العابدين " بالياء إلى آخرها وروى ذلك عن ابي جعفر وابي عبد الله (عليهما السلام)

Muhammed bin Yahya from Ahmed bin Muhammed from Ali bin al-Hakam from Ali bin Abu Hamzah from Abu Baseer who said:

Abu Ja'far (A) said: You read '...al-ta'ibun al-'abidun...' He (the Imam) said: No, you must read '...al-ta'ibin al'abidin...' He (the Imam) was asked about the reason for such a recitation. He said: 'He bought from believing, repenting, worshipping ones...'

(this makes it have the same condition as the believing ones in the beginning of the verse 9:111)

Source:

al-Kafi, volume 8, page 377-378; hadeeth 569.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 565: Dha`eef alah mashoor

(13)

عدة من أصحابنا، عن سهل بن زياد، عن يحيى بن المبارك، عن عبد الله ابن جبلة، عن إسحاق بن عمار، عن أبي عبد الله (عليه السلام) قال: هكذا أنزل الله تبارك و تعالى " لقد جاءنا رسول من أنفسنا عزيز عليه ما عنتنا حريص علينا بالمؤمنين رؤف رحيم (2) ".

(2) السند ضعيف بسهل بن زياد والاية في سورة التوبة: 128 هكذا " لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رؤف رحيم ".

A number of our people from Sahl bin Ziyad from Yahya bin al-Mubarak from 'Abdullah bin Jabalah from Ishaq bin 'Ammar who said:

So Allah, most majestic, most glorious revealed '...a messenger has come to you from among you to whom your suffering is difficult. He is protective for you and is compassionate and kind to the people' (9:128). He (the Imam) said: It is '...a messenger has come to us from among us to whom our suffering is difficult, who is protective for us and is compassionate and kind to the believing people'.

translator's comment: the difference is a matter of the tafsir of Ahlulbayt

Source:

al-Kafi, volume 8, page 378; hadeeth 570.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 566: Dha`eef

(14)

محمد، عن احمد، عن ابن فضال عن الرضا (عليه السلام) " فأنزل الله سكينته على رسوله وأيده بجنود لم تروها (3) " قلت: هكذا؟ قال: هكذا نقرؤها وهكذا تنزيلها

(3) السند موثق والاية في سورة التوبة: 40 وفيها " فأنزل الله سكينته عليه وأيده. الاية " والضمير لا بد من ارجاعه إلى الرسول ويدل عليه آيات أخر وهذا اختلاف القراءة فقط

Muhammed bin Ahmed from ibn Faddal from ar-Ridha who said:

'...Allah sent down His comfort on him [His Messenger] and supported him with an army which you did not see...' (9:40). Ar-Ridha (A) said: This is how we recite it and in that sense it was revealed, when I asked about it.

Source:

al-Kafi, volume 8, page 378; hadeeth 571.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 566: Muwwaththaq.

(15)

علي بن محمد، علي بن العباس، عن علي بن حماد، عن عمرو بن شمر عن جابر، عن أبي جعفر (عليه السلام) في قول الله عز وجل: " ومن يقترف حسنة نزد له فيها حسنا (2) " قال: من تولى الاوصياء من آل محمد واتبع آثارهم فذلك يزيده ولاية من مضى من النبيين والمؤمنين الاولين حتى تصل ولايتهم إلى آدم (عليه السلام) وهو قول الله عز وجل " من جاء بالحسنة فله خير منها (3) " يدخله الجنة وهو قول الله عز وجل: " قل ما سألتكم من أجر فهو لكم (4) " يقول: أجر المودة الذي لم أسألكم غيره فهو لكم تهتدون به وتنجون من عذاب يوم القيامة وقال لاعداء الله أولياء الشيطان أهل التكذيب والانكار " قل ما أسألكم عليه من أجر وما أنا من المتكلفين (5) " يقول متكلفا أن اسألكم ما لستم بأهله فقال المنافقون عند ذلك بعضهم لبعض: أما يكفي محمدا (6) أن يكون قهرنا عشرين سنة حتى يريد أن يحمل أهل بيته على رقابنا فقالوا: ما أنزل الله هذا وما هو إلا شئ يتقوله يريد أن يرفع أهل بيته على رقابنا ولئن قتل محمد أو مات لننزعنها من أهل بيته ثم لا نعيدها فيهم أبدا وأراد الله عز وجل أن يعلم نبيه (صلى الله عليه وآله) الذي أخفوا في صدورهم وأسروا به فقال في كتابه عز وجل " أم يقولون افترى على الله كذبا فإن يشأ الله يختم على قلبك (7) " يقول: لو شئت حبست عنك الوحي فلم تكلم بفضل أهل بيتك ولا بمودتهم وقد قال الله عز وجل: " ويمحوا الله الباطل ويحق الحق بكلماته (يقول: الحق لاهل بيتك الولاية) إنه عليم بذات الصدور (1) " ويقول: بما ألقوه في صدورهم من العداوة لاهل بيتك والظلم بعدك و هو قول الله عز وجل: " وأسروا النجوى الذين ظلموا هل هذا إلا بشر مثلكم أفتاتون السحر وأنتم تبصرون (2) " وفي قوله عز وجل: " والنجم إذا هوى " قال: أقسم بقبض محمد إذا قبض " ما ضل صاحبكم (بتفضيله أهل بيته) وما غوى * وما ينطق عن الهوى " يقول: ما يتكلم بفضل أهل بيته بهواه وهو قول الله عز وجل: " إن هو إلا وحي يوحى (3) " وقال الله عز وجل لمحمد (صلى الله عليه وآله): " قل لو أن عندي ما تستعجلون به لقضي الامر بيني وبينكم (4) " قال: لو أني أمرت أن اعلمكم الذي أخفيتم في صدوركم من استعجالكم بموتي لتظلموا أهل بيتي من بعدي، فكان مثلكم كما قال الله عز وجل: " كمثل الذي استوقد نارا فلما أضاءت ما حوله (5) " يقول: أضاءت الارض بنور محمد كما تضيئ الشمس فضرب الله مثل محمد (صلى الله عليه وآله) الشمس ومثل الوصي القمر وهو قوله عز وجل: " جعل الشمس ضياءا والقمر نورا (6) " وقوله: " وآية لهم الليل نسلخ منه النهار فإذا هم مظلمون (7) " وقوله عز وجل: " ذهب الله بنورهم وتركهم في ظلمات لا يبصرون (8) " يعني قبض محمد (صلى الله عليه وآله) وظهرت الظلمة فلم يبصروا فضل أهل بيته وهو قوله عز وجل: " وإن تدعهم إلى الهدى لا يسمعوا وتراهم ينظرون إليك وهم لا يبصرون (9) " ثم إن رسول الله (صلى الله عليه وآله) وضع العلم الذي كان عنده عند الوصي وهو قول الله عز وجل: " الله نور السموات والارض (10) " يقول: أنا هادي السماوات والارض مثل العلم الذي أعطيته وهو نور [ ي ] الذي يهتدى به مثل المشكاة فيها المصباح، فالمشكاة قلب محمد (صلى الله عليه وآله) والمصباح النور الذي فيه العلم وقوله: " المصباح في زجاجة " يقول: إني اريد أن اقبضك فاجعل الذي عندك عند الوصي كما يجعل المصباح في الزجاجة، " كأنها كوكب دري " فأعلمهم فضل الوصي، " توقد من شجرة مباركة " فأصل الشجرة المباركة إبراهيم (عليه السلام) وهو قول الله عز وجل: " رحمة الله وبركاته عليكم أهل البيت إنه حميد مجيد (1) " وهو قول الله عز وجل: " إن الله اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين * ذرية بعضها من بعض والله سميع عليم (2) "، " لا شرقية ولا غربية " يقول: لستم بيهود فتصلوا قبل المغرب ولا نصارى فتصلوا قبل المشرق وأنتم على ملة إبراهيم (عليه السلام) وقد قال الله عز وجل " ما كان إبراهيم يهوديا ولا نصرانيا ولكن كان حنيفا مسلما وما كان المشركين (3) " وقوله عز وجل: " يكاد زيتها يضئ ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاء " يقول: مثل أولادكم الذين يولدون منكم كمثل الزيت الذي يعصر من الزيتون " يكاد زيتها يضيئ ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاء " يقول: يكادون أن يتكلموا بالنبوة ولو لم ينزل عليهم ملك.

(2) الشورى: 23 وقوله: " يقترف " أي يكتسب

(3) النمل: 89

(4) سبأ: 47

(5) ص: 86

(6) كذا

(7) الشورى: 24

(1) الشورى: 24

(2) الانبياء: 3

(3) الايات في سورة النجم: 1 إلى 4

(4) الانعام: 58

(5) البقرة: 17

(6) يونس: 5

(7) يس: 37

(8) البقرة: 18

(9) الاعراف: 197 وفيها " ان تدعوهم "

(10) النور: 35

(1) هود: 73

(2) آل عمران: 33 و 34

(3) آل عمران: 67

[long hadeeth with extra words in the verses that make the verses refer to and mean wilayah]

Source:

al-Kafi, volume 8, page 379-381; hadeeth 574.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 569: Dha`eef

(16)

عدة من أصحابنا، عن سهل بن زياد، عن ابن محبوب، عن محمد بن سلمان الازدي، عن أبي الجارود، عن أبي إسحاق، عن أمير المؤمنين (عليه السلام): " وإذا تولى سعى في الارض ليفسد فيها ويهلك الحرث والنسل (بظلمه وسوء سيرته) والله لا يحب الفساد (3)

(3) البقرة: " 205 وفى بعض النسخ [ بظلمه وسوء سريرته ].

A number of our people have narrated from Sahl bin Ziyad from ibn Mahboob from Muhammed bin Sulayman al-Azdiy from Abu al-Jarood from Abu Ishaq who said:

Ameer al-Mu'mineen (A) said: 'When he takes control (of the government) he spreads destruction in the land of the plantations and lives [with his injustice and wicked behaviour] and Allah does not love destruction' (4:31).

Source:

al-Kafi, volume 8, page 289; hadeeth 435.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 313: Dha`eef

(17)

علي بن إبراهيم. عن أحمد بن محمد، عن محمد بن خالد، عن محمد بن سنان (5) عن أبي جرير القمي - وهو محمد بن عبيدالله وفي نسخة عبد الله - عن أبي الحسن (عليه السلام): " له ما في السموات وما في الارض (وما بينهما وما تحت الثرى عالم الغيب والشهادة الرحمن الرحيم) من ذا الذي يشفع عنده إلا باذنه "

(5) محمد بن سنان أبو جعفر الزاهرى من ولد زاهر مولى عمرو بن الحمق الخزاعى وكان أبو عبد الله بن عياش يقول: حدثنا أبو عيسى محمد بن أحمد بن سنان قال: هو محمد بن الحسن بن سنان مولى زاهر توفى أبوه الحسن وهو طفل وكفله جده سنان فنسب إليه وقال ابن الغضائري: أبو جعفر الهمداني مولاهم هذا أصح ما نسب إليه. وفى (صه) واختلف علماؤنا في شأنه فالمفيد - ره - قال: إنه ثقة واما الشيخ الطوسى - ره - ضعفه وكذا النجاشي وقال ابن الغضائري: انه ضعيف غال لا يلتفت إليه الخ وفي (جش) وذكر أبو عمرو في رجاله قال أبو الحسن على بن محمد بن قتيبة النيسابوري: قال: قال أبو محمد الفضل بن شاذان: لا احب لكم أن ترووا أحاديث محمد بن سنان وذكر ايضا أنه وجد بخط أبى عبد الله الشاذانى إنى سمعت العاصمى يقول: إن عبد الله بن محمد بن عيسى الاسدي الملقب ببنان قال: كنت مع صفوان بن يحيى بالكوفة في منزل إذ دخل علينا محمد ابن سنان فقال صفوان: هذا ابن سنان لقد هم ان يطير غير مرة فقصصناه حتى ثبت معناه وهذا يدل على اضطراب كان وزال انتهى " بقية الحاشية في الصفحة الاتية " " بقية الحاشية من الصفحة الماضية " وقد مر أن ابن الغضائري قال: " إنه ضعيف قال لا يلتفت إليه وفى (صه) والوجه عندي التوقف فيما يرويه فان الفضل بن شاذان رحمه الله تعالى قال في بعض كتبه: أن من الكذابين المشهورين ابن سنان وليس بعبدالله ودفع أيوب بن نوح إلى حمدويه دفترا فيه أحاديث محمد بن سنان فقال: إن شئتم أن تكتبوا ذلك فافعلوا فانى كتبت عن محمد بن سنان ولكن لا أروى لكم عنه شيئا فانه قال قبل موته: كلما حدثتكم به لم يكن لى سماعا ولا رواية وإنما وجدته ونقل عنه أشياء أخر رديه ذكرناها في كتابنا الكبير ومات سنة عشرين ومائتين انتهى.

Ali bin Ibraheem from Ahmed bin Muhammed from Muhammed bin Khalid from Muhammed bin Sinan from Abu Jarir al-Qummi, who is Muhammed bin 'UbaydAllah, and in another manuscript it is 'Abdullah, who said:

Abu al-Hassan (A) said: '....to Him belongs all that is in the sky and in the earth [and all that is between them and under al-Thara' (soil), who knows the unseen and the apparent, the Beneficient, the Merciful]. Who is he who can intercede before Him without His permission?

Source:

al-Kafi, volume 8, page 289-290; hadeeth 437.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 314: Dha`eef

(18)

محمد بن خالد، عن حمزة بن عبيد، عن إسماعيل بن عباد، عن أبي عبد الله (عليه السلام) " ولا يحيطون بشئ من علمه إلا بما شاء " وآخرها " وهو العلي العظيم " والحمد لله رب العالمين وآيتين بعدها (1)

(1) أي ذكر آيتين بعدها وعدهما من آية الكرسي فاطلاق آية الكرسي عليها على إرادة الجنس وتكون ثلاث آيات كما يدل عليه بعض الاخبار. (آت).

Muhammed bin Khalid from Hamzah bin 'Ubayd from 'Isma'il bin 'Abbad from Abu Abdillah (A) who said:

'...they cannot encompass anything of His knowledge except for what He wants...He is most High and most Great, [all priase belongs to Allah, lord of the worlds]' and then (said) the following two verses. (2:255)

Source:

al-Kafi, volume 8, page 290; hadeeth 438.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 315: Majhool.

(19)

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سيف، عن أخيه، عن أبيه، عن أبي بكر بن محمد (2) قال: سمعت أبا عبد الله (عليه السلام) يقرأ " وزلزلوا (ثم زلزلوا) حتى يقول الرسول (3)

(2) الظاهر أنه كان عن بكر بن محمد فزيد فيه " أبى " من النساخ (آت) والسند مجهول

(3) البقرة: 214.

Ahmad bin Muhammed bin Isa from al-Husayn bin Sayf from his brother from his father from Abu Bakr bin Muhammed who said:

I heard Abu Abdillah (A0 read this verses as '...they were shaken [then they were shaken] while the messsenger says...' (2:214)

Source:

al-Kafi, volume 8, page 290, hadeeth 439.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 316: Majhool.

(20)

علي بن ابراهيم. عن أبيه، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام) " واتبعوا ما تتلوا الشياطين (بولاية الشياطين) على ملك سليمان (4) ". ويقرأ أيضا: " سل بني إسرائيل كم آتيناهم من آية بينة (فمنهم من آمن ومنهم من حجد ومنهم من أقر ومنهم من بدل) ومن يبدل نعمة الله من بعد ما جاءته فإن الله شديد العقاب (1) ".

(4) البقرة: 102.

(1) البقرة: 211، وقوله (عليه السلام)، " فمنهم من آمن الخ " ذكره توضيحا وتفسيرا للاية.

Ali bin Ibraheem from his father from Ali bin Asbat from Ali bin Abu Hamzah from Abu Baseer from Abu Abdillah who said:

'...they followed what satans followed [under the guardianship of satan] against the kingdom of Sulayman' (2:102). He (the Imam) also read, '...ask Banu Israel, how many clear signs [of whom certain ones believed and certain others rejected, others confirmed and yet others changed] and those who change the bounties of Allah after that it has come to him, you must take notice that the penalty of Allah is stern' (2:211).

Source:

al-Kafi, volume 8, page 290-291, hadeeth 440.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 316: Hasan aw muwwaththaq alah al-idhhaar.

(21)

الحسين بن محمد، عن معلى بن محمد، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبدالله عليه السلام في قول الله عزوجل: " ومن يطع الله ورسوله (في ولاية علي [وولاية] الائمة من بعده) فقد فاز فوزا عظيما(1) " هكذا نزلت.

(1) الاحزاب: 70. وهكذا نزلت اى بهذا المعنى نزلت وكذا الكلام في نظائره (في).

Al-Husayn ibn Muhammad has narrated from Mu'alla ibn Muhammad from Ali ibn Asbat from Ali ibn abu Hamza from abu Basir from abu 'Abd Allah (A) who has said the following:

"About the words of Allah, the Most Majestic, the Most Gracious: 'One who obeys Allah and His Messenger [to acknowledge Wilayah, Leadership with Divine Authority of Ali and the 'A'immah (Leaders with Divine Authority) (A) after him] will certainly achieve a great success,' (33:71) the Imam said, 'This is how it was revealed.'"

Source:

al-Kafi, volume 1, page 414, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 8.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 14: Dha`eef alah mashoor

(22)

الحسين بن محمد، عن معلى بن محمد، عن جعفر بن محمد بن عبيد الله(5)، عن محمد بن عيسى القمي، عن محمد بن سليمان، عن عبدالله بن سنان، عن أبي عبدالله عليه السلام في قوله: " ولقد عهدنا إلى آدم من قبل " كلمات في محمد وعلي وفاطمة والحسن والحسين والائمة عليهم السلام من ذريتهم " فنسي " هكذا والله نزلت على محمد صلى الله عليه وآله.

(5) في بعض النسخ [محمد بن عبدالله].

Al-Husayn ibn Muhammad has narrated from Mu'alla ibn Muhammad from Ja'far ibn Muhammad ibn 'Ubayd Allah from Muhammad ibn 'Isa al-Qummi from Muhammad ibn Sulayman from 'Abd Allah ibn Sinan from abu 'Abd Allah (A) who has said the following:

"About the words of Allah, 'We had commanded Adam (certain matters) before. . . ., [the commands consisted of certain words about Ali, Fatimah, al-Hassan, al-Husayn and 'A'immah (Leaders with Divine Authority) from their descendents(A)]. '. . . He (Adam) forgot Our commandment. . . .,' (20:115) the Imam said, 'This, by Allah, is how it was revealed, about Muhammad (S).

Source:

al-Kafi, volume 1, page 416, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 23.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 26: Dha`eef

(23)

علي بن إبراهيم، عن أحمد بن محمد البرقي، عن أبيه، عن محمد بن سنان عن عمار بن مروان، عن منخل، عن جابر عن ابي جعفر عليه السلام قال: نزل جبرئيل عليه السلام بهذه الآية على محمد صلى الله عليه وآله هكذا: " بئسما اشتروا به أنفسهم أن يكفروا بما أنزل الله (في علي) بغيا(2) ".

(2) البقرة: 90.

Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from his father Muhammad ibn Sinan from 'Ammar ibn Marwan from Munakhkhal from Jabir from abu Ja'far (A) who has said the following:

"Jibril brought this verse to Muhammad (S) 'Evil is that for which they have sold their souls: They have refused to accept Allah's revelations [about Leadership with Divine Authority of Ali (A) ] in rebellion. . . .'" (2:90)

Source:

al-Kafi, volume 1, page 417, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 25.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 27: Dha`eef

(24)

وبهذا الاسناد، عن محمد بن سنان، عن عمار بن مروان، عن منخل، عن جابر، قال: نزل جبرئيل عليه السلام بهذه الآية على محمد هكذا: " وإن كنتم في ريب مما نزلنا على عبدنا (في علي) فأتوا بسورة من مثله(3) ".

(3) البقرة: 3 2.

Through the same chain of narrators it is narrated from Muhammad ibn Sinan from 'Ammar ibn Marwan from Munakhkhal from Jabir who has said the following:

"Jibril brought this verse of the Holy Quran to Prophet Muhammad (S): 'Should you have any doubt about what We have revealed to Our servant, [about Leadership with Divine Authority of Ali (A) ] present one chapter comparable to it. . . .'" (2:23)

Source:

al-Kafi, volume 1, page 417, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 26.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 28: كالسابق (dha`eef)

(25)

وبهذا الاسناد، عن محمد بن سنان، عن عمار بن مروان، عن منخل، عن أبي عبدالله عليه السلام قال: نزل جبرئيل عليه السلام على محمد صلى الله عليه وآله بهذه الآية هكذا: " يا أيها الذين أوتوا الكتاب آمنوا بما نزلنا (في علي) نورا مبينا(4) ".

(4) صدر الاية في سورة النساء 45 - هكذا: - يا أيها الذين اوتوا الكتاب آمنوا بما نزلنا مصدقا لما معكم) الاية وآخرها ايضا في تلك السورة هكذا: (يا أيها الناس قد جاء كم برهان من ربكم و أنزلنا اليكم نورا مبينا) ولعله سقط من الخبر شئ.

Through the same chain of narrators it is narrated from Muhammad ibn Sinan from 'Ammar ibn Marwan from Munakhkhal from abu 'Abd Allah (A) , who has said the following:

"Jibril brought the following verse to Prophet Muhammad (S) as this: 'People of the Book, you must believe in what We have revealed [about Ali's Leadership with Divine Authority] as shining light. . . .'" (4:47)

Source:

al-Kafi, volume 1, page 417, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 27.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 29: كالسابق (dha`eef)

(26)

علي بن محمد، عن أحمد بن محمد بن خالد، عن أبيه، عن أبي طالب، عن يونس بن بكار، عن ابيه، عن جابر، عن ابي جعفر عليه السلام " ولو أنهم فعلوا ما يوعظون به (في علي) لكان خيرا لهم(5) ".

(5) النساء: 69.

Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu Talib from Yunus ibn Bakkar from his father from Jabir from

abu Ja'far (A) who has said the following:

"About the words of Allah: 'If they had done what they had been advised to do, [the Imam said that it was to acknowledge Ali's Leadership with Divine Authority], it would have been for their good and to strengthen their faith." (4:66)

Source:

al-Kafi, volume 1, page 417, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 28.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 30: Majhool

(27)

أحمد بن إدريس، عن محمد بن حسان، عن محمد بن علي، عن عمار بن مروان، عن منخل عن جابر، عن أبي جعفر عليه السلام قال: " أفكلما جاء كم (محمد) بما لا تهوى أنفسكم (بموالاة علي) فاستكبرتم ففريقا (من آل محمد) كذبتم وفريقا تقتلون(3) ".

(3) البقرة: 87. والاية هكذا (أفكلما جاء كم رسول بما لا تهوى. لاية).

Ahmad ibn Idris has narrated from Muhammad ibn Hassa'n from Muhammad ibn Ali from 'Ammar ibn Marwan from Munakhkhal from Jabir from abu Ja'far (A) who has said the following:

"About the words of Allah: 'Why do you arrogantly belie certain people of them, [the Imam said that it refers to family of Muhammad (S)] and murder others whenever he [Muhammad (S) ] brings you messages [proof of Imam Ali's Leadership with Divine Authority] which you dislike?'" (2:87)

Source:

al-Kafi, volume 1, page 418, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 31.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 31: Dha`eef

(28)

الحسين بن محمد، عن معلى بن محمد، عن عبدالله بن إدريس، عن محمد بن سنان عن الرضا عليه السلام في قول الله عزوجل: " كبر على المشركين (بولاية علي) ما تدعوهم إليه(4) " يا محمد من ولاية علي هكذا في الكتاب مخطوطة(5).

(5) كانها مخطوطة في الحواشى من قبيل القيود والشروح (في).

Al-Husayn ibn Muhammad has narrated from Mu'alla ibn Muhammad from 'Abd Allah ibn Idris from Muhammad ibn Sinan from al-Rida (A) , who has said the following:

"About the words of Allah, the Most Majestic, the Most Gracious: 'A grave concern it [Leadership with Divine Authority of Ali (A)] has become for the pagans whom you [O Muhammad] call to acknowledge,' (42:13) this is how it (Leadership with Divine Authority of Ali (A)) is (mentioned) in the written book,' said the Imam عليه السلام. "

Source:

al-Kafi, volume 1, page 418, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 32.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 32: Dha`eef alah mashoor

(29)

وبهذا الاسناد، عن أبي عبدالله عليه السلام في قول الله تعالى: " إن الذين ارتدوا على أدبارهم من بعد ما تبين لهم الهدى(5) " فلان وفلان وفلان، ارتدوا عن الايمان في ترك ولاية أمير المؤمنين عليه السلام قلت: قوله تعالى: " ذلك بأنهم قالوا للذين كرهوا ما نزل الله سنطيعكم في بعض الامر(6) " قال: نزلت والله فيهما وفي أتباعهما وهو قول الله

عزوجل الذي نزل به جبرئيل عليه السلام على محمد صلى الله عليه وآله: " ذلك بأنهم قالوا للذين كرهوا ما نزل الله (في علي عليه السلام) سنطيعكم في بعض الامر " قال: دعوا بني امية إلى ميثاقهم ألا يصيروا الامر فينا بعد النبي صلى الله عليه وآله ولا يعطونا من الخمس شيئا وقالوا إن أعطيناهم إياه لم يحتاجوا إلى شئ، ولم يبالوا أن يكون الامر فيهم، فقالوا: سنطيعكم في بعض الامر الذي دعوتمونا إليه وهو الخمس ألا نعطيهم منه شيئا وقوله " كرهوا ما نزل الله " والذي نزل الله ما افترض على خلقه من ولاية أمير المؤمنين عليه السلام وكان معهم أبوعبيدة وكان كاتبهم، فأنزل الله " أم أبرموا أمرا فإنا مبرمون * أم يحسبون أنا لا نسمع سرهم ونجواهم - الآية -(1).

(5) محمد صلى الله عليه وآله 25.

(6) محمد صلى الله عليه وآله: 28.

(1) الزخرف 79 و 80.

Through the same chain of narrators it is narrated from abu 'Abd Allah (A) who has said the following:

"About the words of Allah, the Most High, 'Those who have reverted to disbelief after guidance have become manifest to them. . . .," (47:25) the Imam (A) , said, 'They are so and so and so and so who reverted from the faith in rejecting Leadership with Divine Authority of Amir al-Mu'minin Ali عليه السلام. '

I then asked about the words of Allah, the Most High, '. . . this is because they have said to those who hate Allah's revelation, "We shall obey you in certain matters. . . ."' (47:26) The Imam said, 'By Allah, it was revealed about the two of them and their followers. To this the words of Allah, the Most Majestic, the Most Gracious, that Jibril brought to Muhammad (S) , refer, "This is because they have said to those who hate Allah's revelation, [about Leadership with Divine Authority of Ali (A)] and say, 'We shall obey you in certain matters. . . .'"' (47:26)

"The Imam further said, 'They made an agreement with the Amawids not to allow the leadership come to us, Ahl al-Bayt, after the Holy Prophet (S) not to pay us anything of one fifth taxes. They said, "If we pay to them, Ahl al-Bayt, the one fifth taxes, their needs will be met and they, Ahl al-Bayt, then will not think of their leadership as threatened." They (the other party, Amawids) said, "We will obey you in certain matters" (47:26) that you want us to obey, such as the one fifth taxes. We will not pay it to them.'

"Allah's words that read, '. . . who hate Allah's revelation, . . .' (47:26) refer to Amir al-Mu'minin Ali's Leadership with Divine Authority over the creatures. With them was abu 'Ubayda, their scribe. Allah has said, 'If the unbelievers persist in their disbelief, We shall also persist in punishing them (43:79). Do they think that We do not hear their secrets and whispers. . . . ?'" (43:80)

Source:

al-Kafi, volume 1, pages 420-421, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 43.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 48: كالسابق (dha`eef)

(30)

الحسين بن محمد، عن معلى بن محمد، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبدالله عليه السلام في قول الله عزوجل: " فستعلمون من هو في ضلال مبين(3) " يا معشر المكذبين حيث أنبأتكم رسالة ربي في ولاية علي عليه السلام و الائمة عليهم السلام من بعده، من هو في ضلال مبين؟ كذا انزلت وفي قوله تعالى: " إن تلووا أو تعرضوا(4) " فقال: إن تلووا الامر وتعرضوا عما امرتم به " فإن الله كان بما تعملون خبيرا " وفي قوله: " فلنذيقن الذين كفروا (بتركهم ولاية امير المؤمنين عليه السلام) عذابا شديدا (في الدنيا) ولنجزينهم أسوأ الذي كانوا يعملون(5) ".

(3) الملك: 29.

(4) النساء: 134

(5) فصلت: 26 و 27.

Al-Husayn ibn Muhammad has narrated from Mu'alla ibn Muhammad from Ali ibn Asbat from Ali ibn abu Hamza from abu Basir from abu 'Abd Allah (A) who has said the following:

"About the words of Allah, the Most Majestic, the Most Gracious, 'You will soon know who is in manifest error . . .,' (67:29) the Messenger of Allah said, 'O you people who reject Leadership with Divine Authority of Ali (A) and 'A'immah (Leaders with Divine Authority) after him, I have conveyed to you, as part of the message of Allah, '. . . then who is in manifest error?' (67:29) Similarly they are addressed in this verse: 'If you deviate from the truth in your testimony, or decline to present your testimony at all . . ., [should you deviate from the command or decline to obey the command] you must know that Allah is Well Aware of what you do.'" (4:135)

"In the words of Allah, '. . . We shall certainly make the unbelievers, [in Leadership with Divine Authority of Imam Ali (A)] suffer severe torment [in this world] and will punish them for their worst deeds,' (41:27) this is how the above were revealed to the Holy Prophet,' the Imam explained."

Source:

al-Kafi, volume 1, page 421, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 45.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 57: Dha`eef alah mashoor

(31)

الحسين بن محمد، عن معلى بن محمد، عن علي بن أسباط، عن علي بن منصور، عن إبراهيم بن عبدالحميد، عن الوليد بن صبيح، عن أبي عبدالله عليه السلام " ذلك بأنه إذا دعي الله وحده (وأهل الولاية) كفرتم(6) ".

(6) المؤمن: 13 والاية هكذا (ذلكم بانه إذا دعى الله - الاية) والظاهر ان التغيير من النساخ.

Al-Husayn ibn Muhammad has narrated from Mu'alla ibn Muhammad from Ali ibn Asbat from Ali ibn Mansur from Ibrahim ibn 'Abd al-Hamid from al-Walid ibn Sabih from abu 'Abd Allah (A) who has said the following:

"About the words of Allah, '. . . your suffering is only because you disbelieved when One Allah, [and the people who possess Leadership with Divine Authority] were mentioned. . . .' (40:12)

Source:

al-Kafi, volume 1, page 421, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 46.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 59: Dha`eef alah mashoor

(32)

علي بن إبراهيم، عن أحمد بن محمد، عن محمد بن خالد، عن محمد بن سليمان عن أبيه، عن أبي بصير، عن أبي عبدالله عليه السلام في قول الله تعالى: " سأل سائل بعذاب واقع * للكافرين (بولاية علي) ليس له دافع(1) " ثم قال: هكذا والله نزل بها جبرئيل عليه السلام على محمد صلى الله عليه وآله.

(1) المعارج: 2 و 3.

Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Muhammad ibn Sulayman from his father from abu Basir from abu 'Abd Allah (A) who has said the following:

"About the words of Allah, the Most High, 'Someone (needlessly) demanded to experience the torment (of Allah) (70:1), which will inevitably seize the unbelievers [in Imam Ali's Leadership with Divine Authority],' (70:2) the Imam (A) then said, 'This, by Allah, is how Jibril brought it to the Holy Prophet (S) . '"

Source:

al-Kafi, volume 1, page 422, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 47.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 60: Dha`eef

(33)

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سيف، عن أخيه عن ابيه، عن أبي حمزة، عن أبي جعفر عليه السلام في قوله تعالى: " إنكم لفي قول مختلف * (في أمر الولاية) يؤفك عنه من افك(2) " قال: من افك عن الولاية افك عن الجنة.

(2) الذاريات 8 و 9.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn 'Isa from al-Hassan ibn Sayf from his brother from his father from abu Hamza from abu Ja'far (A) who has said the following:

"About the words of Allah, the Most High, '. . . Your ideas are confused (51:8). Allow whoever wishes to turn away, turn away from it [Wilayah, Leadership with Divine Authority],' (51:9) the Imam said, 'Whoever turns away from Wilayah, of 'A'immah (A) has turned away from paradise.'"

Source:

al-Kafi, volume 1, page 422, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 48.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 62: Majhool

(34)

أحمد بن مهران، عن عبدالعظيم بن عبدالله، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر عليه السلام قال: نزل جبرئيل عليه السلام بهذه الآية على محمد صلى الله عليه وآله هكذا " فبدل الذين ظلموا (آل محمد حقهم) قولا غير الذي قيل لهم فأنزلنا على الذين ظلموا (آل محمد حقهم) رجزا من السماء بما كانوا يفسقون(1) ".

(1) البقرة: 59.

Ahmad ibn Mihran has narrated from 'Abd al-'Azim from Muhammad ibn al-Fudayl from abu Hamza from abu Ja'far (A) who has said the following:

"Once Jibril brought the following verse to Prophet Muhammad (S) 'The unjust ones [against the rights of the family of Muhammad] (among you) changed what they were told to say. Then, We afflicted them [the unjust against the rights of the family of Muhammad (S)] with a torment from the heavens for their evil deeds,' (2:59) the Imam explained."

Source:

al-Kafi, volume 1, page 423, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 58.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 75: كالسابق (dha`eef alah mashoor)

(35)

وبهذا الاسناد، عن عبد العظيم بن عبدالله الحسني، عن محمد بن الفضيل عن أبي حمزة، عن أبي جعفر عليه السلام قال: نزل جبرئيل عليه السلام بهذه الآية هكذا: " إن الذين ظلموا (آل محمد حقهم) لم يكن الله ليغفر لهم ولا ليهديهم طريقا إلا طريق جهنم خالدين فيها ابدا وكان ذلك على الله يسيرا(2) " ثم قال: " يا أيها الناس قد جاء كم الرسول بالحق من ربكم (في ولاية علي) فآمنوا خيرا لكم وإن تكفروا (بولاية علي) فإن لله ما في السماوات وما في الارض ".

(2) الاية في سورة النساء - 167 وهى هكذا (إن الذين كفروا وظلموا. الاية)(3) النساء: 66.

Through the same chain of narrators it is narrated from 'Abd al-'Azim ibn 'Abd Allah al-Hassani from Muhammad ibn al-Fudayl from abu Hamza from abu Ja'far (A) who has said the following:

"Jibril brought this verse as this: 'Those who have done injustice [against the rights of the family of Muhammad (S)] will not receive forgiveness from Allah or guidance to any other path but that to hell wherein they will remain forever and that is a very easy thing for Allah to do.' (4:169) Then he recited, 'O people, the Messenger has come to you with the truth [Wilayah, Leadership with Divine Authority of Imam Ali (A) ] from your Lord, thus, you must believe in it, it will be better for you. If you reject [Wilayah of Imam Ali (A) ] (you must know) that to Allah belongs all that is in the heavens and in the earth. . . .,' (4:170) the Imam explained."

Source:

al-Kafi, volume 1, page 424, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 59.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 77: كالسابق (dha`eef alah mashoor)

(36)

أحمد بن مهران - رحمه الله - عن عبدالعظيم، عن بكار، عن جابر، عن أبي جعفر عليه السلام قال هكذا نزلت هذه الآية " ولو أنهم فعلوا ما يوعظون به (في علي) لكان خيرا لهم(3) ".

Ahmad Mihran has narrated –may Allah grant him blessings- from 'Abd al-'Azim from Bakkar from Jabir from abu Ja'far (A) , who has said the following:

"This verse of the Holy Quran was revealed as, 'If they had done what they had been advised to do [about Ali (A) ], it would have been for their own good. . . .,' (4:66) explained the Imam."

Source:

al-Kafi, volume 1, page 424, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 60

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 78: كالسابق (dha`eef alah mashoor)

(37)

أحمد، عن عبدالعظيم، عن الحسين بن مياح، عمن أخبره قال: قرأ رجل عند أبي عبدالله عليه السلام: " قل اعملوا فسيرى الله عملكم ورسوله والمؤمنون(5) " فقال: ليس هكذا هي، إنما هي والمأمونون، فنحن المأمونون(6).

(6) اى ليس المراد بالمؤمنين هنا ما يقابل الكافرين ليشمل كل مؤمن بل المراد به الكل من المؤمنين وهم المأمونون عن الخطاء المعصومون وهم الائمة عليهم السلام (آت).

Ahmad has narrated from 'Abd al-'Azim from al-Husayn ibn Mayyah from those who informed him and has said the following:

"Once a man read this verse before abu 'Abd Allah (A) '(Muhammad), tell them, "Act as you wish. Allah, His Messenger and the believers will see your

deeds. . . .'" (9:105) "The Imam said, 'It is not all believers. It refers to the infallible ones among them. We are the infallible ones.'"

Source:

al-Kafi, volume 1, page 424, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 62

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 79: Dha`eef

(38)

أحمد، عن عبدالعظيم، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر عليه السلام قال:نزل جبرئيل بهذه الآية هكذا: " فأبى أكثر الناس (بولاية علي) إلا كفورا(1) " قال: ونزل جبرئيل عليه السلام بهذه الآية هكذا: " وقل الحق من ربكم (في ولاية علي) فمن شاء فليؤمن ومن شاء فليكفر إنا أعتدنا للظالمين (آل محمد) نارا(2) ".

(1) الاسراء: 89.

(2) الكهف: 8 2.

Ahmad has narrated from 'Abd al-'Azim from Muhammad ibn al-Fudayl from abu Hamza from abu Ja'far (A) who has said the following:

"Jibril brought this verse as: '. . . but most human beings turn away [from Wilayah, Leadership with Divine Authority of Ali (A)] in disbelief.' (17:89) "Jibril also brought this verse as: 'Say, Truth comes from your Lord, [About Wilayah, Leadership with Divine Authority of Ali (A)]. Allow people to believe or disbelieve it as they choose. For the unjust [to the family of Muhammad (S)] We have prepared a fire. . . .,' (18:29) the Imam explained."

Source:

al-Kafi, volume 1, pages 424-425, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 64

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 80: Dha`eef alah mashoor

(39)

علي بن محمد، عن بعض أصحابنا، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي، عليه السلام قال: سألته عن قول الله عزوجل: " يريدون ليطفئوا نور الله بأفواههم(2) " قال: يريدون ليطفئوا ولاية أمير المؤمنين عليه السلام بأفواههم، قلت: " والله متم نوره " قال: والله متم الامامة، لقوله عزوجل: " الذين آمنوا بالله ورسوله و النور الذي انزلنا " فالنور هو الامام.

قلت: " هو الذي أرسل رسوله بالهدى ودين الحق(3) " قال: هو الذي أمر رسوله بالولاية لوصيه والولاية هي دين الحق، قلت: " ليظهره على على الدين كله " قال: يظهره على جميع الاديان عند قيام القائم، قال: يقول الله: والله متم نوره " ولاية القائم " ولو كره الكافرون " بولاية علي، قلت: هذا تنزيل؟ قال: نعم أما هذا الحرف فتنزيل وأما غيره فتأويل.

قلت: " ذلك بأنهم آمنوا ثم كفروا(4) " قال: إن الله تبارك وتعالى سمى من لم يتبع رسوله في ولاية وصيه منافقين وجعل من جحد وصيه إمامته كمن جحد محمدا وأنزل بذلك قرآنا فقال يا محمد إذا جاء‌ك المنافقون (بولاية وصيك) قالوا: نشهد إنك لرسول الله والله يعلم إنك لرسوله والله يشهد إن المنافقين (بولاية علي) لكاذبون * اتخذوا أيمانهم جنة فصدوا عن سبيل الله (والسبيل هو الوصي) إنهم ساء ما كانوا يعملون * ذلك بأنهم آمنوا (برسالتك) وكفروا (بولاية وصيك) فطبع (الله) على قلوبهم فهم لا يفقهون(1) " قلت: ما معنى لا يفقهون؟ قال: يقول: لا يعقلون بنبوتك قلت: " وإذا قيل لهم تعالوا يستغفر لكم رسول الله "؟ قال: إذا قيل لهم ارجعوا إلى ولاية علي يستغفر لكم النبي من ذنوبكم " لووا رؤوسهم " قال الله: " ورأيتهم يصدون (عن ولاية علي) وهم مستكبرون(2) " عليه ثم عطف القول من الله بمعرفته بهم، فقال: " سواء عليهم أستغفرت لهم أم لم تستغفر لهم لن يغفر الله لهم إن الله لا يهدي القوم الفاسقين(3) " يقول: الظالمين لوصيك.

(2) الصف 8.

(3) الصف: 9

(4) المنافقون: 3.

(1) المنافقون 1 - 3 ومكان (وكفروا) (ثم كفروا).

(2) المنافقون: 5.

(3) المنافقون: 6.

Ahmad has narrated from 'Abd al-'Azim from Muhammad ibn al-Fudayl from abu Hamza from abu Ja'far (A) who has said the following:

"Jibril brought this verse as: '. . . but most human beings turn away [from Wilayah, Leadership with Divine Authority of Ali (A)] in disbelief.' (17:89)

"Jibril also brought this verse as: 'Say, Truth comes from your Lord, [About Wilayah, Leadership with Divine Authority of Ali (A)]. Allow people to believe or disbelieve it as they choose. For the unjust [to the family of Muhammad (S)] We have prepared a fire. . . .,' (18:29) the Imam explained." sent His Messenger with Wilayah for the executor of his will and Wilayah is the true religion.'

"I then read from the Holy Quran: '. . . make the true religion to stand supreme over all religions. . . .' (61:9) The Imam said,'He will make it stand supreme at the time of (the rise of al-Mahdi with Divine Authority and power) as Allah has said, ". . .He will make the true religion [Wilayah of al-Qa'im] stand supreme over all religions, . . . even though the pagans may dislike it."' (61:9) The Imam said, 'They are the unbelievers in the Wilayah of Ali عليه السلام. '

"I then asked, 'Is it revelation from Allah?' He (A) , replied, 'These words are revelation (things that Jibril brought as part of the Holy Quran) but the others are interpretation.'

"I then read from the Holy Quran: 'This is because they accepted the faith and then rejected it. . . .' (63:3) The Imam said, 'Allah, the Most Holy, the Most High, has called those who do not follow His Messenger in the matter of Wilayah, as hypocrites. He has considered those who reject Imamat just as those who rejected Muhammad (S) , and to this effect He has revealed certain verses in the Holy Quran: "When the hypocrites . . . [in the matter of Wilayah of the executor or your will, Ali (A) ] . . . come to you, they say, 'We testify that you are the Messenger of Allah.' Allah knows that you are His Messenger. Allah testifies that the hypocrites. . . . [in the matters of Wilayah of Ali (A)] . . . are liars. (63:1) They have chosen their oaths as a shield to obstruct others from the way of Allah. [The way is the executor of the will]. How terrible is what they do! (63:2) This is because they accepted the faith [your message] and then rejected it [Wilayah of the executor of your will]. Allah has sealed their hearts, thus, they do not have any understanding.'" (63:3)

"I (the narrator) then asked, 'What is the meaning of: ". . . they do not have any understanding?"' (63:3) The Imam said, 'Allah has said that they do not think about your prophecy.'

I then asked about the meaning of Allah's words: 'When they are told, "Come forward so the Messenger of Allah (can) seek forgiveness for you. . . ."' (63:6) The Imam said, 'It means that when they are asked to come back to the Wilayah of Ali (A) so the Messenger of Allah (A) will ask Allah to forgive your sins, ". . . they shake their heads [Allah says] and you can see them turning away arrogantly," (63:6) [from the Wilayah of Ali عليه السلام. Allah then has reiterated His words about the fact that they know the Wilayah very well saying], '. . . It is all the same whether you seek forgiveness for them or not, Allah will never forgive them. Allah does not guide the evildoing people.' (63:6) The Imam said, 'It refers to the unjust ones against the executor of will.'

"I then asked the Imam about the meaning of the words of Allah: 'Can one who walks with his head hanging down be better guided than one who walks with his head upright?' (67:22) The Imam said, 'Allah has considered the ones who deviate from Wilayah of Ali (A) , as those who walk with their heads bent down without knowing what is around them. He, on the other hand, has considered those who acknowledge Wilayah of Ali (A) , as those who walk by the straight path. Amir al-Mu'minin Ali (A) is the straight path.'

"I (the narrator) then asked the Imam about the words of Allah: '. . . the Holy Quran is certainly the word of a reverent messenger.' (69:40) The Imam said, 'It is the words of Jibril from Allah about Wilayah of Ali (A) . '

"I then asked about the words of Allah: 'It is not the word of a poet but only a few of you have faith.' (69:41) The Imam said, 'They had said that Muhammad (S) , is not truthful about his Lord and Allah has not commanded him anything about Ali (A) . Allah then revealed in the Quran (a reading) about it that said, ". . . It [Wilayah of Ali (A) ] is a revelation from the Lord of the worlds. (69:43) Had Muhammad invented certain words against Us, (69:44) We would have caught hold of him by his right hand (69:45) and cut off his main artery." (69:46). [Then Allah has turned to Wilayah of Ali (A) saying], 'Certainly [Wilayah of Ali (A)] is a reminder for the [worlds of] pious ones. (69:48) We certainly know that certain ones of you have rejected it (69:49) and (on the Day of Judgment) this [Wilayah of Ali (A) ] will be a great source of regret for the unbelievers (69:50). This [Wilayah of Ali (A) ] is the Truth beyond any doubt. (69:51) (Muhammad), speak of the Glory of the name of your Lord, the Great One.' (69:52) The Imam also said that Allah has said, 'Thank (O Muhammad) your Lord, the Great, Who has granted you this distinction.'

"I (the narrator) then asked the Imam (A) about the words of Allah: 'Now that we have listened to the guidance, we believe in it. . . . (72:13) [The Imam said, 'Guidance is Wilayah of Ali (A) . We have established belief in Wilayah of our guardian and those who do so], . . . Whoever believes in his Lord [whoever establishes belief in the Divine Authority of his guardian] does not fear loss or oppression.' (72:13)

"I then asked the Imam, 'Is it (the words of the Imam) or the revealed words of Allah?' He (the Imam) said, 'No, it is interpretation.'

"I then asked him about the words of Allah: 'Say, I do not possess any power to harm or benefit you.' (72:21) The Imam said, 'The Messenger of Allah called people to acknowledge Wilayah of Ali عليه السلام. Quraysh came to him and said, "O Muhammad, absolve us from such acknowledgment." The Messenger of Allah said, "It is not from me but it is up to Allah." They accused him and left him. Allah then revealed this reading: "Say, 'I do not possess any power to harm or benefit you.'" (72:21) "Say, 'No one can protect me from Allah, [if I disobey Him] nor can I find any place of refuge but with Him (72:22). My only (means of protection) is to convey the message of Allah. . . .'" (72:23) [about Ali (A)].'

"I then asked, 'Is it the revealed words of Allah?' He (the Imam) said, 'Yes, it is the revealed word of Allah.' Allah has, to place more emphasis, said, '. . . whoever disobeys Allah and His Messenger [in the matters of Wilayah of Ali (A) ] is doomed to hell, wherein he will live forever.' (72:23)

"I then read the words of Allah: '. . . until the unbelievers witness that with which they have been warned. They will then know whose helpers are weaker and fewer in number.' (72:24) The Imam said, 'It is a reference to the rise of al-Mahdi with Divine Authority and power and his supporters.' "I then read the words of Allah: 'Bear patiently whatever they say. . . .' (73:10) The Imam said, 'Be patient in what they say about you, ". . . and leave them and distance from them in an honorable manner. (73:10) Leave [O Muhammad,] the prosperous unbelievers [in Wilayah of Ali (A) the executor of your will] to Me and give them respite for a little while." (73:11)

"I then asked him, 'Is it the revealed words of Allah?' He (the Imam) said, 'Yes, it is.'

"I then read the words of Allah: 'It gives more certainty to the people of the Book. . . .' (74:31) The Imam said, 'They had certainty that Allah, His Messenger and the executor of his will are true.'

"I then read the words of Allah: '. . . and strengthens the faith of the believers . . .' (74:31) The Imam said, 'Wilayah of Ali (A) strengthens their faith.'

"I then read the words of Allah, '. . . The people of the Book and the believers have no doubt about it. . . .' (74:31) The Imam said, 'They have no doubts in the Wilayah of Ali (A) . '

"I then asked, 'What is this doubt?' He (the Imam) said, 'It refers to people of the Book and the believers that Allah has mentioned. He (the Imam) said that they do not doubt the Wilayah of Ali عليه السلام. '

"I then read the words of Allah: '. . . This parable is a reminder for mankind.' (74:31) The Imam said, 'Yes, it is the Wilayah of Ali عليه السلام. '

I then recited: '. . . it is certainly one of the two great things.' (74:35) The Imam said, 'It is the Wilayah of Ali عليه السلام. '

"I then read the words of Allah: '. . . whether one steps forward to embrace the faith or one turns away from it.' (74:37) The Imam said, 'One who steps forward to our Wilayah has stepped away from hell and one who steps away from our Wilayah has stepped closer to hell.'

"I then read the words of Allah: '. . . except the people of the right hand.' (74:39) The Imam said, 'They, by Allah, are our Shi'a (followers).'

"I then read the words of Allah: '. . . We did not pray,' (74:43) The Imam said, 'It refers to their saying, "We did not believe in Wilayah of Ali (A) and 'A'immah (Leaders with Divine Authority) after him and they do not offer the special greeting for them.'"

"I then read the words of Allah: '. . . why do they run away from guidance?' (74:49) The Imam said, 'It means running away from our Wilayah.'

I then read the words of Allah: 'There is no doubt that it is a guide.' (74:54) The Imam said, 'It refers to Wilayah of Ali, عليه السلام. '

"I then read the words of Allah: 'The servants of Allah fulfill their vows. . . .' (76:7) The Imam said, 'They fulfill the vow and covenant that they had made to acknowledge our Wilayah.'

"I then read the words of Allah: '(Muhammad), We have revealed the Holy Quran to you in gradual steps.' (76:23) The Imam said, 'It means, revealed with Wilayah of Ali (A) . '

"I then asked, 'Is it of the revealed words of Allah?' He (the Imam) said, 'Yes, with interpretation.'

"I then read the words of Allah: 'This (chapter) is a reminder. . . .' (76:29) The Imam said, 'It is a reminder of Wilayah.'

"I then read the words of Allah: 'He admits to His mercy whomever He wants. . . .' (76:31) The Imam said, 'He admits in our Wilayah.' The Imam also recited the words of Allah: '. . . for the unjust He has prepared a painful punishment.' (76:31) [Consider that Allah has said], '. . . they (children of Israel) did not wrong Us but wronged themselves.' (2:57) The Imam further said, 'Allah is by far more Glorious than to do injustice or ascribe injustice to Himself. However, Allah has mixed our affairs with Hisown, thus, He has called injustice to us as injustice to Himself and our Wilayah as His own Wilayah and guardianship. About this matter He revealed Quran (a reading) to His Prophet that reads: "We did not do any wrong to them but they wronged themselves.'" (16:118)

"I then asked, 'Is it the revealed word of Allah?' He (the Imam) said, 'Yes, it is.'

"I then read the words of Allah: 'On that Day, woe will be to those who have rejected Allah's revelations.' (77:15) The Imam said, 'Allah will say, "O Muhammad, woe is to those who reject what I have revealed. . . ." [about the Wilayah of Ali (ibn abu Talib) (A)]. Did We not destroy the ancient people (77:16) and make others settle after them in their land?" (77:17) [The Imam said that the ancient people were those who refused to obey the prophets about the executors of their will]. 'Thus do We deal with the sinful ones.' (77:18) [The Imam said, 'It refers to those who sinned in the matters of the Ahl al-Bayt (family) of Muhammad (S) and did to them what they did].'

"I then read the words of Allah: 'The pious ones . . .' (77:41) The Imam said, 'By Allah, only we and our Shi'a (followers) follow truly the religion of Abraham (Ibrahim). Other people have no relationship with it.'

"I then read the words of Allah: 'On that day, the Spirit and the angels who stand in lines will not speak. . . .' (78:38) The Imam said, 'We, by Allah, on the Day of Judgment will have the permission to speak the truth.' I asked him, 'What will you say when you speak?' The Imam said, 'We will praise our Lord, greet our Holy Prophet (S) and intercede for our Shi'a. Our Lord will not reject our request.'

"I then read the words of Allah: '. . . the records of the sinner's deeds are in Sijjin.' (83:7) The Imam said, 'They are the ones who did injustice to 'A'immah (A) and treated them with hostility.'

"I then read the words of Allah: '. . . This is what you had called a lie.' (83:17) The Imam said, 'It refers to Amir al-Mu'minin Ali عليه السلام. '

"I then asked, 'Is it the revealed word of Allah?' The Imam (A) said, 'Yes, it is.'"

Source:

al-Kafi, volume 1, pages 432-435, (باب فيه نكت ونتف من التنزيل في الولاية), hadeeth 91

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 5, page 134: Majhool

(40)

وبإسنادة، عن يونس، عن عبدالله سنان قال: قال أبوعبدالله (عليه السلام): الرجم في القرآن قول الله عزوجل: إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة (1).

(1) كذا. وقيل: انها منسوخ التلاوة.

And by the isnad from Yunus from `Abdullah b. Sinan from Abu `Abdillah عليه السلام. He said: Stoning in the Quran is the saying of Allah عزّ وجلّ "When the shaykh and the shaykha fornicate then stone them absolutely for they have carried out lust."

(similar hadeeth in al-Faqeeh of Sadooq, number 18: http://www.tashayyu....-of-fornication)

Source:

al-Kafi, volume 7, pages 177, (باب الرجم والجلد ومن يجب عليه ذلك), hadeeth 3

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 23, page 267: Saheeh.

Edited by Yasoob Al Deen
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What a fake ghulati hadeeth :

(39) Ahmad has narrated from 'Abd al-'Azim from Muhammad ibn al-Fudayl from abu Hamza from abu Ja'far (A) who has said the following:

"Jibril brought this verse as: '. . . but most human beings turn away [from Wilayah, Leadership with Divine Authority of Ali (A)] in disbelief.' (17:89)

"Jibril also brought this verse as: 'Say, Truth comes from your Lord, [About Wilayah, Leadership with Divine Authority of Ali (A)]. Allow people to believe or disbelieve it as they choose. For the unjust [to the family of Muhammad (S)] We have prepared a fire. . . .,' (18:29) the Imam explained." sent His Messenger with Wilayah for the executor of his will and Wilayah is the true religion.'

"I then read from the Holy Quran: '. . . make the true religion to stand supreme over all religions. . . .' (61:9) The Imam said,'He will make it stand supreme at the time of (the rise of al-Mahdi with Divine Authority and power) as Allah has said, ". . .He will make the true religion [Wilayah of al-Qa'im] stand supreme over all religions, . . . even though the pagans may dislike it."' (61:9) The Imam said, 'They are the unbelievers in the Wilayah of Ali عليه السلام. '

"I then asked, 'Is it revelation from Allah?' He (A) , replied, 'These words are revelation (things that Jibril brought as part of the Holy Quran) but the others are interpretation.'

"I then read from the Holy Quran: 'This is because they accepted the faith and then rejected it. . . .' (63:3) The Imam said, 'Allah, the Most Holy, the Most High, has called those who do not follow His Messenger in the matter of Wilayah, as hypocrites. He has considered those who reject Imamat just as those who rejected Muhammad (S) , and to this effect He has revealed certain verses in the Holy Quran: "When the hypocrites . . . [in the matter of Wilayah of the executor or your will, Ali (A) ] . . . come to you, they say, 'We testify that you are the Messenger of Allah.' Allah knows that you are His Messenger. Allah testifies that the hypocrites. . . . [in the matters of Wilayah of Ali (A)] . . . are liars. (63:1) They have chosen their oaths as a shield to obstruct others from the way of Allah. [The way is the executor of the will]. How terrible is what they do! (63:2) This is because they accepted the faith [your message] and then rejected it [Wilayah of the executor of your will]. Allah has sealed their hearts, thus, they do not have any understanding.'" (63:3)

"I (the narrator) then asked, 'What is the meaning of: ". . . they do not have any understanding?"' (63:3) The Imam said, 'Allah has said that they do not think about your prophecy.'

I then asked about the meaning of Allah's words: 'When they are told, "Come forward so the Messenger of Allah (can) seek forgiveness for you. . . ."' (63:6) The Imam said, 'It means that when they are asked to come back to the Wilayah of Ali (A) so the Messenger of Allah (A) will ask Allah to forgive your sins, ". . . they shake their heads [Allah says] and you can see them turning away arrogantly," (63:6) [from the Wilayah of Ali عليه السلام. Allah then has reiterated His words about the fact that they know the Wilayah very well saying], '. . . It is all the same whether you seek forgiveness for them or not, Allah will never forgive them. Allah does not guide the evildoing people.' (63:6) The Imam said, 'It refers to the unjust ones against the executor of will.'

"I then asked the Imam about the meaning of the words of Allah: 'Can one who walks with his head hanging down be better guided than one who walks with his head upright?' (67:22) The Imam said, 'Allah has considered the ones who deviate from Wilayah of Ali (A) , as those who walk with their heads bent down without knowing what is around them. He, on the other hand, has considered those who acknowledge Wilayah of Ali (A) , as those who walk by the straight path. Amir al-Mu'minin Ali (A) is the straight path.'

"I (the narrator) then asked the Imam about the words of Allah: '. . . the Holy Quran is certainly the word of a reverent messenger.' (69:40) The Imam said, 'It is the words of Jibril from Allah about Wilayah of Ali (A) . '

"I then asked about the words of Allah: 'It is not the word of a poet but only a few of you have faith.' (69:41) The Imam said, 'They had said that Muhammad (S) , is not truthful about his Lord and Allah has not commanded him anything about Ali (A) . Allah then revealed in the Quran (a reading) about it that said, ". . . It [Wilayah of Ali (A) ] is a revelation from the Lord of the worlds. (69:43) Had Muhammad invented certain words against Us, (69:44) We would have caught hold of him by his right hand (69:45) and cut off his main artery." (69:46). [Then Allah has turned to Wilayah of Ali (A) saying], 'Certainly [Wilayah of Ali (A)] is a reminder for the [worlds of] pious ones. (69:48) We certainly know that certain ones of you have rejected it (69:49) and (on the Day of Judgment) this [Wilayah of Ali (A) ] will be a great source of regret for the unbelievers (69:50). This [Wilayah of Ali (A) ] is the Truth beyond any doubt. (69:51) (Muhammad), speak of the Glory of the name of your Lord, the Great One.' (69:52) The Imam also said that Allah has said, 'Thank (O Muhammad) your Lord, the Great, Who has granted you this distinction.'

"I (the narrator) then asked the Imam (A) about the words of Allah: 'Now that we have listened to the guidance, we believe in it. . . . (72:13) [The Imam said, 'Guidance is Wilayah of Ali (A) . We have established belief in Wilayah of our guardian and those who do so], . . . Whoever believes in his Lord [whoever establishes belief in the Divine Authority of his guardian] does not fear loss or oppression.' (72:13)

"I then asked the Imam, 'Is it (the words of the Imam) or the revealed words of Allah?' He (the Imam) said, 'No, it is interpretation.'

"I then asked him about the words of Allah: 'Say, I do not possess any power to harm or benefit you.' (72:21) The Imam said, 'The Messenger of Allah called people to acknowledge Wilayah of Ali عليه السلام. Quraysh came to him and said, "O Muhammad, absolve us from such acknowledgment." The Messenger of Allah said, "It is not from me but it is up to Allah." They accused him and left him. Allah then revealed this reading: "Say, 'I do not possess any power to harm or benefit you.'" (72:21) "Say, 'No one can protect me from Allah, [if I disobey Him] nor can I find any place of refuge but with Him (72:22). My only (means of protection) is to convey the message of Allah. . . .'" (72:23) [about Ali (A)].'

"I then asked, 'Is it the revealed words of Allah?' He (the Imam) said, 'Yes, it is the revealed word of Allah.' Allah has, to place more emphasis, said, '. . . whoever disobeys Allah and His Messenger [in the matters of Wilayah of Ali (A) ] is doomed to hell, wherein he will live forever.' (72:23)

"I then read the words of Allah: '. . . until the unbelievers witness that with which they have been warned. They will then know whose helpers are weaker and fewer in number.' (72:24) The Imam said, 'It is a reference to the rise of al-Mahdi with Divine Authority and power and his supporters.' "I then read the words of Allah: 'Bear patiently whatever they say. . . .' (73:10) The Imam said, 'Be patient in what they say about you, ". . . and leave them and distance from them in an honorable manner. (73:10) Leave [O Muhammad,] the prosperous unbelievers [in Wilayah of Ali (A) the executor of your will] to Me and give them respite for a little while." (73:11)

"I then asked him, 'Is it the revealed words of Allah?' He (the Imam) said, 'Yes, it is.'

"I then read the words of Allah: 'It gives more certainty to the people of the Book. . . .' (74:31) The Imam said, 'They had certainty that Allah, His Messenger and the executor of his will are true.'

"I then read the words of Allah: '. . . and strengthens the faith of the believers . . .' (74:31) The Imam said, 'Wilayah of Ali (A) strengthens their faith.'

"I then read the words of Allah, '. . . The people of the Book and the believers have no doubt about it. . . .' (74:31) The Imam said, 'They have no doubts in the Wilayah of Ali (A) . '

"I then asked, 'What is this doubt?' He (the Imam) said, 'It refers to people of the Book and the believers that Allah has mentioned. He (the Imam) said that they do not doubt the Wilayah of Ali عليه السلام. '

"I then read the words of Allah: '. . . This parable is a reminder for mankind.' (74:31) The Imam said, 'Yes, it is the Wilayah of Ali عليه السلام. '

I then recited: '. . . it is certainly one of the two great things.' (74:35) The Imam said, 'It is the Wilayah of Ali عليه السلام. '

"I then read the words of Allah: '. . . whether one steps forward to embrace the faith or one turns away from it.' (74:37) The Imam said, 'One who steps forward to our Wilayah has stepped away from hell and one who steps away from our Wilayah has stepped closer to hell.'

"I then read the words of Allah: '. . . except the people of the right hand.' (74:39) The Imam said, 'They, by Allah, are our Shi'a (followers).'

"I then read the words of Allah: '. . . We did not pray,' (74:43) The Imam said, 'It refers to their saying, "We did not believe in Wilayah of Ali (A) and 'A'immah (Leaders with Divine Authority) after him and they do not offer the special greeting for them.'"

"I then read the words of Allah: '. . . why do they run away from guidance?' (74:49) The Imam said, 'It means running away from our Wilayah.'

I then read the words of Allah: 'There is no doubt that it is a guide.' (74:54) The Imam said, 'It refers to Wilayah of Ali, عليه السلام. '

"I then read the words of Allah: 'The servants of Allah fulfill their vows. . . .' (76:7) The Imam said, 'They fulfill the vow and covenant that they had made to acknowledge our Wilayah.'

"I then read the words of Allah: '(Muhammad), We have revealed the Holy Quran to you in gradual steps.' (76:23) The Imam said, 'It means, revealed with Wilayah of Ali (A) . '

"I then asked, 'Is it of the revealed words of Allah?' He (the Imam) said, 'Yes, with interpretation.'

"I then read the words of Allah: 'This (chapter) is a reminder. . . .' (76:29) The Imam said, 'It is a reminder of Wilayah.'

"I then read the words of Allah: 'He admits to His mercy whomever He wants. . . .' (76:31) The Imam said, 'He admits in our Wilayah.' The Imam also recited the words of Allah: '. . . for the unjust He has prepared a painful punishment.' (76:31) [Consider that Allah has said], '. . . they (children of Israel) did not wrong Us but wronged themselves.' (2:57) The Imam further said, 'Allah is by far more Glorious than to do injustice or ascribe injustice to Himself. However, Allah has mixed our affairs with Hisown, thus, He has called injustice to us as injustice to Himself and our Wilayah as His own Wilayah and guardianship. About this matter He revealed Quran (a reading) to His Prophet that reads: "We did not do any wrong to them but they wronged themselves.'" (16:118)

"I then asked, 'Is it the revealed word of Allah?' He (the Imam) said, 'Yes, it is.'

"I then read the words of Allah: 'On that Day, woe will be to those who have rejected Allah's revelations.' (77:15) The Imam said, 'Allah will say, "O Muhammad, woe is to those who reject what I have revealed. . . ." [about the Wilayah of Ali (ibn abu Talib) (A)]. Did We not destroy the ancient people (77:16) and make others settle after them in their land?" (77:17) [The Imam said that the ancient people were those who refused to obey the prophets about the executors of their will]. 'Thus do We deal with the sinful ones.' (77:18) [The Imam said, 'It refers to those who sinned in the matters of the Ahl al-Bayt (family) of Muhammad (S) and did to them what they did].'

"I then read the words of Allah: 'The pious ones . . .' (77:41) The Imam said, 'By Allah, only we and our Shi'a (followers) follow truly the religion of Abraham (Ibrahim). Other people have no relationship with it.'

"I then read the words of Allah: 'On that day, the Spirit and the angels who stand in lines will not speak. . . .' (78:38) The Imam said, 'We, by Allah, on the Day of Judgment will have the permission to speak the truth.' I asked him, 'What will you say when you speak?' The Imam said, 'We will praise our Lord, greet our Holy Prophet (S) and intercede for our Shi'a. Our Lord will not reject our request.'

"I then read the words of Allah: '. . . the records of the sinner's deeds are in Sijjin.' (83:7) The Imam said, 'They are the ones who did injustice to 'A'immah (A) and treated them with hostility.'

"I then read the words of Allah: '. . . This is what you had called a lie.' (83:17) The Imam said, 'It refers to Amir al-Mu'minin Ali عليه السلام. '

"I then asked, 'Is it the revealed word of Allah?' The Imam (A) said, 'Yes, it is.'"

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You really think Imam Ali (as) has nothing to do with Islaam? Ghadeer Khum is in the Quran too!

Can you read?? where did I say Imam ali as has nothing to do with Islam ? Sometimes we need to stick our head out of the ''its true because God can do it'' pot we've been cast into by fairytale propagators.Such blatantly false hadiths are not only fabricated, they're Anti-Islam.

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Can you read?? where did I say Imam ali as has nothing to do with Islam ? Sometimes we need to stick our head out of the ''its true because God can do it'' pot we've been cast into by fairytale propagators.Such blatantly false hadiths are not only fabricated, they're Anti-Islam.

Well from your posts it seems you're petrified to see someone praise Imam Ali (as). Then again.....which muqassir isn't?

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(salam)

(bismillah)

(5)

مُحَمّدُ بْنُ يَحْيَى عَنْ مُحَمّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَبى أَبِبي عَبْبدِ الِّ ( عليه السلم ) وَ أَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النّاسُ فَقَالَ أَبُو عَبْدِ الِّ ( عليه السسلم ) كُبفّ عَبنْ هَبذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النّاسُ حَتّى يَقُومَ الْقَائِمُ ( عليه السلم ) فَإِذَا قَامَ الْقَائِمُ ( عليه السلم ) قَرَأَ كِتَابَ الِّ عَزّ وَ جَلّ عَلَببى حَببدّهِ وَ أَخْرَجَ الْمُصْحَفَ الّذِي كَتَبَهُ عَلِيّ ( عليه السلم ) وَ قَالَ أَخْرَجَهُ عَلِيّ ( عليه السلم ) إِلَى النّاسِ حِينَ فَرَغَ مِنْهُ وَ كَتَبَببهُ فَقَببالَ لَهُمْ هَذَا كِتَابُ الِّ عَزّ وَ جَلّ كَمَا أَنْزَلَهُ الُّ عَلَى مُحَمّدٍ ( صلى ال عليسه وآلسه ) وَ قَدْ جَمَعْتُبهُ مِبنَ اللّبوْحَيْنِ فَقَبالُوا هُبوَ ذَا عِنْبدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَ حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَ الِّ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنّمَبا كَبانَ عَلَبيّ أَنْ أُخْبِرَكُبمْ حِيبنَ جَمَعْتُبهُ لِتَقْرَءُوهُ .

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from 'Abd al-Rahman ibn abu Hashim from Salim ibn Salamah who has said the following:

"Once, a man read before abu 'Abd Allah (A) certain letters from the Holy Quran, while I was present, which were not like those that people read. Abu 'Abd Allah (A) said, 'Stop this reading. Read as people read until al-Qaa'im will come. When he will come, the book of Allah, the Most Majestic, the Most Holy, will be read upon its limits. He then brought the copy of the Holy Quran that Ali (A) had written and said, 'Ali (A) brought this to people when he completed writing down the Holy Quran in one copy and said to them, "This is the book of Allah, the Most Majestic, the Most Holy, as Allah had revealed upon Muhammad (S), and I have written it in one copy from two tablets." They said, 'With us there is the comprehensive copy of the Holy Quran. We do not need it.' He then said, 'By Allah you will never see this from today on. It was necessary for me to tell you after I completed writing it down so you can read.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 633, hadeeth 23

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 523: Dha`eef

I just wanted to correct the mistake by Al-Majlisi, this hadeeth is actually SaHeeH (Authentic). Saalim bin Salamah (error in transcription) = Saalim Abee Salamah = Saalim bin Mukram, who is thiqah thiqah by Al-Najaashee.

Same Tabaqaat in Al-Kaafi:

  1. مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ سُئِلَ أَبُو جَعْفَرٍ ع
  2. مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ
  3. مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ

This hadeeth tells us to read as the "people" read until Al-Qaa'im comes. The majority of the people read Hafs.

(salam)

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I don't want to get involved in this topic because it scares me.

But my honest opinion, and God knows best ,

There is tahrif in the Quran, minor or major that's not the point. The point is there is tahrif.

I will say no more on this.

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(1) ÇáÊÍÑíÔ Èíä ÇáÈåÇÆã åæ ÇáÇÛÑÇÁ æÊåíÌ ÈÚÖåÇ Úáì ÈÚÖ. (ÇáäåÇíÉ)

(1) Ýí ÈÚÖ ÇáäÓÎ [ ÝãÑãæÒ ]

(2) ÇáÖíã: ÇáÙáã

(3) Ýí ÈÚÖ ÇáäÓÎ [ æáÇ ÊÍÖÑ ÍÕä ÒäÇ ]

(1) Ýí ÈÚÖ ÇáäÓÎ [ ÃãÑ Èå ]

(2) ßÌÚÝÑ: ÇáÌíÔ ÇáßÈíÑ æÇáÑÌá ÇáÚÙíã æÇáÓíÏ ÇáßÑíã æßÃäå ÇÔÇÑÉ Åáì ÌíÔ ÇáÓÝíÇäí æÝÊäÊå

A number of our people have narrated from Sahl bin Ziyad from 'Isma'il bin Mehran from Muhammed bin Mansur al-Khuza'iy from Ali bin Suwayd;

and Muhammed bin Yahya from Muhammed bin al-Husayn from Muhammed bin 'Isma'il bin Bazi' from his uncle Hamzah bin Bazi' from Ali bin Suwayd;

and al-Hassan bin Muhammed from Muhammed bin Ahmad al-Nahdiy from 'Isma'il bin Mehran from Muhammed bin Mansur from Ali bin Suwayd:

He (Ali bin Suwayd) said:

"I wrote to Abu al-Hassan, Musa Úáíå ÇáÓáÇã, when he was in prison, a letter in which I asked him about his condition and many questions. The answer did not come for several months. Then he wrote to me and this a copy of the answer:

In the Name of Allah, the Beneficient, the Merciful. All praise belongs to Allah, most High, most Great, through whose greatness and light the hearts of believing can see and because of His greatness and light the ignorant ones become His enemies, through His greatness and light those in the skies and those on earth seek to establish the relation by using their different deeds and opposing religions. There are the right ones and those who are mistaken, lost and guided, those who can hear and deaf, seeing and blind wandering.

All praise belongs to Allah whose religion Muhammed (S) has defined and described. Thereafter, you are of the people to whom Allah has given a special position with Ale (family of) Muhammed Úáíå ÇáÓáÇã, because of protecting the love, which attracts you to His religion. (It is also because of) that He inspired you with awareness and insight in matters of your religion. You give preference to them and ask your questions from them. You have written to ask me of the issues about which I was in a fearful condition. I was able to withold them. When the domination of the tyrants ended and the domination of the owner of the great dominion came (time of his martyrdom) in the form of departing and leaving the blameworthy world to its transgressing people against their Creator I found that I could explain what you have asked me.

I am afraid that confusion may come upon our weak Shi`a because of their ignorance. So fear Allah, most Glorious, and inform about it to only those who deserve it and be cautious against your becoming a means against the executors of the will (Wasee's) or provoking against them through publicising what I have entrusted you with and exposing what I have asked you to hide and you will never do if Allah so wills.

The first thing that I want to reach you is that I want to inform you of my death in these nights without being horrified or regretting or complaining about what is to happen of the matters that Allah, most Majestic, most Glorious, has determined and has made inevitable. You must get hold of the firm ring of Ale (family of) Muhammed and the formidable ring of the Executors of the Will (al-Wasee's) one after another. You must submit to them and agree with what they say and not to seek the religion of those who are not of your Shi`a.

You must not love their religion because they are treacherous ones who betrayed Allah and His Messenger, betrayed their trust and you know how they betrayed their trust. They were entrusted with the book of Allah but they changed its meaning in exchange for other meaning instead of that with which they were entrusted. The people who possessed divien authority and knowledge were shown to them but they turned away from them. Allah made them taste hunger and fear because of what they had done.

You have asked about the two men who usurped the asssets of a man, which he spent for the poor and the destitute and those who deplete their supplies on a journey and in the of Allah. When they usurped his asset, they did not stop for that much until they made him carry that asset to their homes. When they secured it, then they made themselves as the person in charge of its spending and they reach the level of disbelief in doing so. By my life, they had played hypocrisy before as rejection against Allah, most Majestic, Most Glorious, and His words, by considering His Messenger as deriding and they are rejectors, condemned by Allah, His angels and all people. By Allah, nothing entered in the heart of any of them of belief from the time of their coming out of their condition. It did not increase anything by doubt for them. They were deceitful, doubting and hypocrites until the angels of penalty took them away to their place of failure in the permanent dwelling. You have asked about those who were present with that man when they were usurping his assets and placed on his shoulder when certain ones knew but denied. They are of the first apostates of this nation; Allah, His angels and all people, condemn them.

You have asked about the level of our knowldge. It is of three levels. One is abbout the past, about future and about that which is coming into being. That which is about the past is interpreted, that which is about future is written down and that which is about what is coming into being is placed in the hearts. It is knocked in the ears, that are the best and excellent form of our knowledge, and there is no prophet after our prophet, Muhammed (S).

You have asked about the mothers of their children and about their marriage and their divorce. The mothers of their children are prostitutes to the Day of Judgement, their marriage is without guardian and divorce without waiting period. Those who come in our call then his belief destroys his misguidance, his certainty destroys his doubt. You have asked about their zakat. In Zakat, you have more right. We have made it lawful for you and for those who are of your people, whre they may be. You have asked about the weak ones. The weak ones are those with whom one canot argue (because they cannot understand it) and do not know the difference. If he knows the difference then he is not weak. You have asked about testimony in their favour. You must testify for the sake of Allah, most Majestic, most Glorious, even if it (testimony) is against your own self, parents, and relatives, or (if testimony is needed) between you and them. If you fear for your brother of injustice then it is not applicable. Call to the condition (religion) of Allah, most Majestic, most Glorious, to know us if you have hope in being accepted. You must not seek protection by means of showing off. Accept wilayah of Ale (family of) Muhammed and do not say about what has reached you from us or is ascribed to us as false even though you may know something against it from us, because you do not know why we said it and how we explained it. You must have faith in what I inform you and must not publicise what we have held back from you of good issues. Of the obligation toward your brother is not to hold back from him anything, which benefits him in this life or in the hereafter. You must not be envious toward him even if he does bad things, you must accept his invitation when he calls, do not leave him to his enemies of the people even if he is closer to him than you are, and visit him when he is ill. Cheating is not of the moral manners of the believing people, causing trouble, betrayal, arrogance, using indecent words, committing indecent acts or commanding to do such things. When you see the deformed Arab man with an army heavily (in a large number) moving, then you can expect coming of the glad news for you and for your Shi`a, the believing ones. When the sun appears, then you must raise your eye to the sky and see what Allah, most Majestic, most Glorious, has done to the crminal ones. I have explained for you a few items in general sense. O Allah, bless Muhammed and his family, the people of goodness."

Source:

al-Kafi, volume 8, page 124; hadeeth 95; (ÍÏíË ÇÈí ÇáÍÓä ãæÓì Úáíå ÇáÓáÇã).

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 25, page 295: Saheeh (Ýí ÞæÉ ÇáÕÍíÍ)

All three chains are weak. First b/c of Sahl b. Ziyad, second Hamza b. Bazi' (æÇÞÝí áã íæËÞ), third Muhammad b. Mansur b. Nasr (ãÌåæá).

Syed al-Khoei says:

åÐå ÇáÑæÇíÉ ÑæÇåÇ ãÍãÏ Èä íÚÞæÈ ÈæÌå ÃæÓÚ æÃÈÓØ ÈÃÓÇäíÏ ãÎÊáÝÉ ãäåÇ: ãÇ Úä ãÍãÏ Èä íÍíì¡ Úä ãÍãÏ Èä ÇáÍÓíä¡ Úä ãÍãÏ Èä ÅÓãÇÚíá ÇÈä ÈÒíÚ¡ Úä Úãøå ÍãÒÉ Èä ÈÒíÚ¡ Úä Úáí Èä ÓæíÏ¡ æÇáÑæÇíÇÊ ÈÃÌãÚåÇ ÖÚíÝÉ

w/s

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(salam)

(bismillah)

All three chains are weak. First b/c of Sahl b. Ziyad, second Hamza b. Bazi' (æÇÞÝí áã íæËÞ), third Muhammad b. Mansur b. Nasr (ãÌåæá).

Syed al-Khoei says:

åÐå ÇáÑæÇíÉ ÑæÇåÇ ãÍãÏ Èä íÚÞæÈ ÈæÌå ÃæÓÚ æÃÈÓØ ÈÃÓÇäíÏ ãÎÊáÝÉ ãäåÇ: ãÇ Úä ãÍãÏ Èä íÍíì¡ Úä ãÍãÏ Èä ÇáÍÓíä¡ Úä ãÍãÏ Èä ÅÓãÇÚíá ÇÈä ÈÒíÚ¡ Úä Úãøå ÍãÒÉ Èä ÈÒíÚ¡ Úä Úáí Èä ÓæíÏ¡ æÇáÑæÇíÇÊ ÈÃÌãÚåÇ ÖÚíÝÉ

Yes, many rijaal scholars believed that the tawtheeq of Hamzah bin Bazee` was given by Al-Najaashee under his uncle's part.

Al-Najaashee's Rijaal, pg. 330, person # 893:

893 - ãÍãÏ Èä ÅÓãÇÚíá Èä ÈÒíÚ

ÃÈæ ÌÚÝÑ ãæáì ÇáãäÕæÑ ÃÈí ÌÚÝÑ æ æáÏ ÈÒíÚ ÈíÊ ãäåã ÍãÒÉ Èä ÈÒíÚ. ßÇä ãä ÕÇáÍí åÐå ÇáØÇÆÝÉ æ ËÞÇÊåã ßËíÑ ÇáÚãá.

Scholars such as Al-Hillee, Al-Tafreeshee, took the part in red as tawtheeq of Hamzah, but Al-Khoei argued that it is returned back to Muhammad bin Ismaa`el bin Bazee`.

(salam)

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Wa alaykum assalam wa rahmetuAllahi wa barekato.

JazakAllah khayr for your contributions.

All three chains are weak. First b/c of Sahl b. Ziyad, second Hamza b. Bazi' (واقفي لم يوثق), third Muhammad b. Mansur b. Nasr (مجهول).

Syed al-Khoei says:

هذه الرواية رواها محمد بن يعقوب بوجه أوسع وأبسط بأسانيد مختلفة منها: ما عن محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل ابن بزيع، عن عمّه حمزة بن بزيع، عن علي بن سويد، والروايات بأجمعها ضعيفة

رجال‏الكشي/الجزءالأول/الجزءالسادس/615

1147 - روى أصحابنا عن الفضل بن كثير عن علي بن عبد الغفار المكفوف عن الحسن بن الحسين بن صالح الخثعمي قال ذكر بين يدي أبي الحسن الرضا (ع) حمزة بن بزيع فترحم عليه فقيل له إنه كان يقول بموسى و يقف عليه فترحم عليه ساعة ثم قال: من جحد حقي كمن جحد حق آبائي.

Does that not make Hamza bin Bazee` mamdooh? Hence the hadeeth could be hasan.

Yes, many rijaal scholars believed that the tawtheeq of Hamzah bin Bazee` was given by Al-Najaashee under his uncle's part.

Al-Najaashee's Rijaal, pg. 330, person # 893:

893 - محمد بن إسماعيل بن بزيع

أبو جعفر مولى المنصور أبي جعفر و ولد بزيع بيت منهم حمزة بن بزيع. كان من صالحي هذه الطائفة و ثقاتهم كثير العمل.

Scholars such as Al-Hillee, Al-Tafreeshee, took the part in red as tawtheeq of Hamzah, but Al-Khoei argued that it is returned back to Muhammad bin Ismaa`el bin Bazee`.

What was al-Khui's argument?

Having looked at what Najashi said, the tawtheeq does seem to apply to Muhammed rather than Hamza.

Does the presence of three chains not make this hadeeth make it mashoor and likely to be authentic?

Edited by Yasoob Al Deen
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Wa alaykum assalam wa rahmetuAllahi wa barekato.

JazakAllah khayr for your contributions.

رجال‏الكشي/الجزءالأول/الجزءالسادس/615

1147 - روى أصحابنا عن الفضل بن كثير عن علي بن عبد الغفار المكفوف عن الحسن بن الحسين بن صالح الخثعمي قال ذكر بين يدي أبي الحسن الرضا (ع) حمزة بن بزيع فترحم عليه فقيل له إنه كان يقول بموسى و يقف عليه فترحم عليه ساعة ثم قال: من جحد حقي كمن جحد حق آبائي.

Does that not make Hamza bin Bazee` mamdooh? Hence the hadeeth could be hasan.

No b/c the sanad of this narration from Rijal Kashhi is also weak b/c of majhool narrators. Syed al-Khoei said: وهذا الطريق لم تثبت صحته عندي

أما الرواية فقد ذكرها الكشي في ترجمته ( 517 ) كما نقل ، وهي ضعيفة ، فان الفضل بن كثير مهمل ، والحسن بن الحسين بن صالح مجهول ، فلا يمكن الاستدلال بها على المدح ، ولا على القدح .

w/s

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This hadeeth tells us to read as the "people" read until Al-Qaa'im comes. The majority of the people read Hafs.

Salam bro Nader,

Even if the hadith is authentic, "we must read according to the reading of Hafs `an Asim" is not the only interpretation of this hadith.

There are at least 3 different interpretations:

1. "People" refers to the people of the time of Imam Ja`far (as) whose reading he generally approved. Since Imam Ja`far (as) lived in Madinah, the common reading at his time was Nafi', "the reading of people" refers to Nafi' (either Qalun `an Nafi' or Warsh `an Nafi')

2. "People" refers to the majority of people where a Shi`i lives. So, for now, it refers to Hafs `an `Asim since it's the majority reading in the world.

3. "People" refers to `Ammah/Sunni. So, "the reading of people" refers to any readings that are accepted by the Sunni, e.g. the 7 qira`at. Or in other word, we're not prohibiting readings that Sunni allows.

As far as I know, most ulama accepts option 3 as the interpretation of this hadith, with a note that we should be careful in implementing this.

IMHO, for taqiyyah purpose, use Hafs `an `Asim. For personal reading or where the taqiyyah is not necessary (e.g. Dhuhr & `Asr in public), you can use other readings. I don't think Hafs `an `Asim is a good choice for Shi`i considering the incompatibilities of this reading with the ahadith from the ma'sumin (as) & Shi`i laws. For those reasons (& the rijal status of the transmitters), Khallad `an Hamzah is best alternative.

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I think that I have collected the majority, if not all, of the ahadeeth relating to the tahreef in al-Kafi. I have reposted the ones with good-chains or that are mashoor below. Then the muttoon of these have been categorised at the bottom of the post.

(3)

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمّدٍ عَنْ أَحْمَدَ بْنِ مُحَمّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَععا جَعْفَرٍ ( عليه السلم ) عَنْ قَوْلِ الِّ عَزّ وَ جَلّ وَ كانَ رَسُولً نَبِيّا مَا الرّسُولُ وَ مَا النّبِيّ قَالَ النّبِيّ الّذِي يَرَى فِي مَنَامِهِ وَ يَسْععمَعُ الصّوْتَ وَ لَ يُعَايِنُ الْمَلَكَ وَ الرّسُولُ الّذِي يَسْمَعُ الصّوْتَ وَ يَرَى فِي الْمَنَعامِ وَ يُعَعايِنُ الْمَلَعكَ قُلْعتُ الِْمَعامُ مَعا مَنْزِلَتُعهُ قَعالَ يَسْعمَعُ الصّوْتَ وَ لَ يَرَى وَ لَ يُعَايِنُ الْمَلَكَ ثُمّ تَلَ هَذِهِ الْيَةَ وَ ما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَ ل نَبِيّ وَ لَ مُحَدّثٍ .

A number of our people have narrated from Ahmad ibn Muhammad ibn from Ahmad ibn Muhammad ibn abu Nasr from Tha'laba ibn Maymun from Zurara who has said the following:

"Once I asked abu Ja'far (A) about the words of Allah, the Most Holy, the Most High, 'He was a messenger, a prophet' (19:51) what is a messenger and what is a prophet? The Imam said, 'A prophet is one who sees things (matters of Divine guidance) in his dreams and hears the voice but does not see the angel. The messenger is one who hears the voice, in his dreams sees things (of matters of Divine guidance) and sees the angel.' I then said, 'What is the position of the Imam?' The Imam (A) said, 'He hears the voice but does not see and observe the angel.' Then he recited the following verse of the Holy Quran. 'Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddath whom We sent . . .'" (22:52)

Translater's note/opinion: The Imam included the word Muhaddath in the above verse as his commentary.

Source:

al-Kafi, volume 1, Kitaab al-Hujjah, Chapter 3: The Difference Among the Messengers, the Prophets and al-Muhaddath (بَابُ الْفَرْقِ بَيْنَ الرّسُولِ وَ النّبِيّ وَ الْمُحَدّثِ), page 176, hadeeth 1

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 2, page 287: Saheeh

أَحْمَدُ بْنُ مُحَمّدٍ وَ مُحَمّدُ بْنُ يَحْيَى عَنْ مُحَمّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيّ بْعنِ حَسّعانَ عَعنِ ابْعنِ فَضّعالٍ عَعنْ عَلِعيّ بْعنِ يَعْقُعوبَ الْهَاشِمِيّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ الِّ ( عليه السلم ) فِي قَوْلِهِ عَزّ وَ جَلّ وَ ما أَرْسَلْنا مِنْ قَبْلِكَ

مِنْ رَسُولٍ وَ ل نَبِيّ وَ لَ مُحَدّثٍ قُلْتُ جُعِلْتُ فِدَاكَ لَيْسَتْ هَذِهِ قِرَاءَتَنَا فَمَا الرّسُولُ وَ النّبِيّ وَ الْمُحَدّثُ قَالَ الرّسُولُ الّذِي يَظْهَرُ لَهُ الْمَلَكُ فَيُكَلّمُهُ وَ النّبِيّ هُوَ الّذِي يَرَى فِي مَنَامِهِ وَ رُبّمَا اجْتَمَعَتِ النّبُوّةُ وَ الرّسَالَةُ لِوَاحِدٍ وَ الْمُحَدّثُ الّذِي يَسْمَعُ الصّوْتَ وَ لَ يَرَى الصّورَةَ قَالَ قُلْتُ أَصْلَحَكَ الُّ كَيْفَ يَعْلَمُ أَنّ الّذِي رَأَى فِي النّوْمِ حَقّ وَ أَنّهُ مِنَ الْمَلَكِ قَالَ يُوَفّعقُ لِعذَلِكَ حَتّعى يَعْرِفَعهُ لَقَعدْ خَتَعمَ الُّع بِكِتَابِكُمُ الْكُتُبَ وَ خَتَمَ بِنَبِيّكُمُ الَْنْبِيَاءَ .

Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ali ibn Hassan from ibn Faddal from Ali ibn Ya'qub al-Hashimi from Marwan ibn Muslim from Burayd who has narrated from abu Ja'far (A) and abu 'Abd Allah (A) the following:

"I asked abu Ja'far (A) and abu 'Abd Allah (A) about the words of Allah, the Most Holy, the Most High, 'Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddath whom We sent . . .' (22:52). I said, 'May Allah keep my soul in service for your cause, we do not consider the word Muhaddath part of the verse of the Holy Quran. What then is the meaning of 'The Messenger, Prophet and Muhaddath?' The Imam (A) said, 'A messenger is one to whom the angel comes openly and speaks to him. A prophet is one who sees (matters of Divine guidance) in his dreams. Sometimes prophecy and messengership may exist in one person. Al-Muhaddath is one who hears the voice but does not see the person (of the angel).' I then asked, may Allah keep you well, 'How can one know that what one sees in his dreams is true and that it is from the angel?' The Imam (A) said, 'He receives help for success in knowing the angel. Allah has made your book to be the last book and your Prophet the last prophet.'"

Source:

al-Kafi, volume 1, Kitaab al-Hujjah, Chapter 3: The Difference Among the Messengers, the Prophets and al-Muhaddath (بَابُ الْفَرْقِ بَيْنَ الرّسُولِ وَ النّبِيّ وَ الْمُحَدّثِ), page 177, hadeeth 4

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 2, page 292: Dha`eef

(4)

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي يَحْيَببى عَنِ الَْصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلم ) يَقُولُ نَزَلَ الْقُرْآنُ أَثْلَثاً ثُلُثٌ فِينَبا وَ فِبي عَبدُوّنَا وَ ثُلُبثٌ سُبنَنٌ وَ أَمْثَالٌ وَ ثُلُثٌ فَرَائِضُ وَ أَحْكَامٌ .

A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Hamza from abu Yahya from al-Asbagh ibn Nubatah who has said the following:

"I heard Amir al-Mu'minin, Ali ibn abu Talib (A) saying, 'The Holy Quran came in three parts: One third about us (Ahl al-Bayt) and about our enemies, one third about traditions and axioms and one third about obligations and laws.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 627, hadeeth 2

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 517: Majhool

عِدّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمّدٍ عَنِ الْحَجّالِ عَنْ عَلِيّ بْنِ عُقْبَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمّنْ ذَكَبرَهُ عَبنْ أَبِبي عَبْبدِ الِّب ( عليه السلم ) قَالَ إِنّ الْقُرْآنَ نَزَلَ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ حَلَلٌ وَ رُبُعٌ حَرَامٌ وَ رُبُعٌ سُنَنٌ وَ أَحْكَامٌ وَ رُبُعٌ خَبَرُ مَا كَببانَ قَبْلَكُببمْ وَ نَبَببأُ مَا يَكُونُ بَعْدَكُمْ وَ فَصْلُ مَا بَيْنِكُمْ.

A number of our people have narrated from Ahmad ibn Muhammad ibn Muhammad from al-Hajjal from Ali ibn 'Aqabah from Dawud ibn Farqad from those whom he has mentioned (in his book) from abu 'Abd Allah (A) who has said the following:

"The Holy Quran came in four parts: One fourth is about lawful matters, one fourth about unlawful matters, one fourth about traditions and laws and one fourth about the news of what was before you and what will be after you and ways to settle your disputes."

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 627, hadeeth 3

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 517: Mursal

أَبُو عَلِيّ الَْشْعَرِيّ عَنْ مُحَمّدِ بْنِ عَبْدِ الْجَبّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليسسه السلم ) قَالَ نَزَلَ الْقُرْآنُ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ فِينَا وَ رُبُعٌ فِي عَدُوّنَا وَ رُبُعٌ سُنَنٌ وَ أَمْثَالٌ وَ رُبُعٌ فَرَائِضُ وَ أَحْكَامٌ .

Abu Ali al-Ash'ari has narrated from Muhammad ibn 'Abd al-Jabbar from Safwan from Ishaq ibn 'Ammar from abu Basir from abu Ja'far (A) who said:

"The Holy Quran came in four parts: One fourth is about us (Ahl al-Bayt) one fourth about our enemies, one about traditions and axioms and one fourth about obligations and laws."

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 628, hadeeth 4

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 517: Muwwaththaq

(5)

مُحَمّدُ بْنُ يَحْيَى عَنْ مُحَمّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَبى أَبِبي عَبْبدِ الِّ ( عليه السلم ) وَ أَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النّاسُ فَقَالَ أَبُو عَبْدِ الِّ ( عليه السسلم ) كُبفّ عَبنْ هَبذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النّاسُ حَتّى يَقُومَ الْقَائِمُ ( عليه السلم ) فَإِذَا قَامَ الْقَائِمُ ( عليه السلم ) قَرَأَ كِتَابَ الِّ عَزّ وَ جَلّ عَلَببى حَببدّهِ وَ أَخْرَجَ الْمُصْحَفَ الّذِي كَتَبَهُ عَلِيّ ( عليه السلم ) وَ قَالَ أَخْرَجَهُ عَلِيّ ( عليه السلم ) إِلَى النّاسِ حِينَ فَرَغَ مِنْهُ وَ كَتَبَببهُ فَقَببالَ لَهُمْ هَذَا كِتَابُ الِّ عَزّ وَ جَلّ كَمَا أَنْزَلَهُ الُّ عَلَى مُحَمّدٍ ( صلى ال عليسه وآلسه ) وَ قَدْ جَمَعْتُبهُ مِبنَ اللّبوْحَيْنِ فَقَبالُوا هُبوَ ذَا عِنْبدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَ حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَ الِّ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنّمَبا كَبانَ عَلَبيّ أَنْ أُخْبِرَكُبمْ حِيبنَ جَمَعْتُبهُ لِتَقْرَءُوهُ .

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from 'Abd al-Rahman ibn abu Hashim from Salim ibn Salamah who has said the following:

"Once, a man read before abu 'Abd Allah (A) certain letters from the Holy Quran, while I was present, which were not like those that people read. Abu 'Abd Allah (A) said, 'Stop this reading. Read as people read until al-Qaa'im will come. When he will come, the book of Allah, the Most Majestic, the Most Holy, will be read upon its limits. He then brought the copy of the Holy Quran that Ali (A) had written and said, 'Ali (A) brought this to people when he completed writing down the Holy Quran in one copy and said to them, "This is the book of Allah, the Most Majestic, the Most Holy, as Allah had revealed upon Muhammad (S), and I have written it in one copy from two tablets." They said, 'With us there is the comprehensive copy of the Holy Quran. We do not need it.' He then said, 'By Allah you will never see this from today on. It was necessary for me to tell you after I completed writing it down so you can read.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 633, hadeeth 23

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 523: Dha`eef

Correction to Majlisi: Saheeh (see post #14)

(7)

Ali ibn Ibrahim has narrated from his father from ibn abu 'Umayr from 'Umar ibn 'Udhaynah from al-Fudayl ibn Yasar who has said the following:

"Once, I said to abu 'Abd Allah (A) 'People say that the Holy Quran was revealed upon seven letters.' The Imam said, 'They, the enemies of Allah, lie. It was revealed upon one letter from One source.'"

Source:

al-Kafi, volume 2, Kitaab FaDl Al-Qur'aan, Chapter 14: Rare Traditions (بَابُ النّوَادِرِ), page 630 hadeeth 13

Grading:

Bahboodee in Saheeh al-Kafi, volume 1, page 156: Saheeh

al-Majlisi II in Mir'aat Al-`Uqool, volume 12, page 520: Hasan

(10)

عدة من أصحابنا، عن سهل بن زياد، عن إسماعيل بن مهران، عن محمد بن منصور الخزاعي، عن علي بن سويد، ومحمد بن يحيى، عن محمد بن الحسين عن محمد بن إسماعيل بن بزيع، عن عمه حمزة بن بزيع، عن علي بن سويد، والحسن بن محمد، عن محمد بن أحمد النهدي، عن إسماعيل بن مهران، عن محمد بن منصور، عن علي بن سويد قال: كتبت إلى أبي الحسن موسى (عليه السلام) وهو في الحبس كتابا أسأله عن حاله وعن مسائل كثيرة فاحتبس الجواب علي أشهر ثم أجابني بجواب هذه نسخته: بسم الله الرحمن الرحيم الحمد لله العلي العظيم الذي بعظمته ونوره أبصر قلوب المؤمنين، وبعظمته ونوره عاداه الجاهلون، وبعظمته ونوره ابتغى من في السماوات ومن في الارض إليه الوسيلة بالاعمال المختلفة والاديان المتضادة، فمصيب ومخطئ، وضال ومهتدي، وسميع وأصم وبصير وأعمى حيران، فالحمد لله الذي عرف ووصف دينه محمد (صلى الله عليه وآله) أما بعد فإنك أمرؤ أنزلك الله من آل محمد بمنزلة خاصة وحفظ مودة ما استرعاك من دينه وما ألهمك من رشدك وبصرك من أمر دينك بتفضيلك إياهم وبردك الامور إليهم، كتبت تسألني عن امور كنت منها في تقية ومن كتمانها في سعة فلما انقضى سلطان الجبابرة وجاء سلطان ذي السلطان العظيم بفراق الدنيا المذمومة إلى أهلها العتاة على خالقهم رأيت أن افسر لك ما سألتني عنه مخافة أن يدخل الحيرة على ضعفاء شيعتنا من قبل جهالتهم، فاتق الله عز ذكره وخص بذلك الامر أهله واحذر أن تكون سبب بلية على الاوصياء أو حارشا عليهم (1) بإفشاء ما استودعتك وإظهار ما استكتمتك ولن تفعل إن شاء الله، إن أول ما أنهى إليك أني أنعي إليك نفسي في ليالي هذه غير جازع ولا نادم ولا شاك فيما هو كائن مما قد قضى الله عز وجل وحتم فاستمسك بعروة الدين، آل محمد والعروة الوثقى الوصي بعد الوصي والمسالمة لهم والرضا بما قالوا ولا تلتمس دين من ليس من شيعتك ولا تحبن دينهم فإنهم الخائنون الذين خانوا الله ورسوله وخانوا أماناتهم وتدري ما خانوا أماناتهم ائتمنوا على كتاب الله فحرفوه وبدلوه ودلوا على ولاة الامر منهم فانصرفوا عنهم فأذاقهم الله لباس الجوع والخوف بما كانوا يصنعون وسألت عن رجلين اغتصبا رجلا مالا كان ينفقه على الفقراء والمساكين وابناء السبيل وفي سبيل الله فلما اغتصباه ذلك لم يرضيا حيث غصباه حتى حملاه إياه كرها فوق رقبته إلى منازلهما فلما أحرزاه توليا إنفاقه أيبلغان بذلك كفرا؟ فلعمري لقد نافقا قبل ذلك وردا على الله عز وجل كلامه وهزئا برسوله (صلى الله عليه وآله) وهما الكافران عليهما لعنة الله والملائكة والناس أجمعين والله ما دخل قلب أحد منهما شئ من الايمان منذ خروجهما من حالتيها وما ازدادا إلا شكا، كانا خداعين، مرتابين، منافقين حتى توفتهما ملائكة العذاب إلى محل الخزي في دار المقام، وسألت عمن حضر ذلك الرجل وهو يغصب ماله ويوضع على رقبته منهم عارف ومنكر فاولئك أهل الردة الاولى من هذه الامة فعليهم لعنة الله والملائكة والناس أجمعين، وسألت عن مبلغ علمنا وهو على ثلاثة وجوه ماض وغابر وحادث فأما الماضي فمفسر وأما الغابر فمزبور (1) وأما الحادث فقذف في القلوب ونقر في الاسماع وهو أفضل علمنا ولا نبي بعد نبينا محمد (صلى الله عليه وآله)، وسألت عن امهات أولادهم وعن نكاحهم وعن طلاقهم فأما امهات أولادهم فهن عواهر إلى يوم القيامة نكاح بغير ولي وطلاق في غير عدة وأما من دخل في دعوتنا فقد هدم إيمانه ضلاله ويقينه شكه، وسألت عن الزكاة فيهم فما كان من الزكاة فأنتم أحق به لانا قد أحللنا ذلك لكم من كان منكم وأين كان وسألت عن الضعفاء فالضعيف من لم يرفع إليه حجة ولم يعرف الاختلاف فإذا عرف الاختلاف فليس بضعيف، وسألت عن الشهادات لهم فأقم الشهادة لله عز وجل ولو على نفسك والوالدين والاقربين فيما بينك وبينهم فإن خفت على أخيك ضيما (2) فلا وادع إلى شرائط الله عز ذكره بمعرفتنا من رجوت إجابته ولا تحصن بحصن رياء (3) ووال آل محمد ولا تقل لما بلغك عنا ونسب إلينا هذا باطل وإن كنت تعرف منا خلافه فإنك لا تدري لما قلناه وعلى أي وجه وصفناه، آمن بما اخبرك و، لا تفش ما استكتمناك من خبرك، إن واجب حق أخيك أن لا تكتمه شيئا تنفعه به لامر دنياه وآخرته ولا تحقد عليه وإن أساء وأجب دعوته إذا دعاك ولا تخل بينه وبين عدوه من الناس و إن كان أقرب إليه منك وعده في مرضه، ليس من أخلاق المؤمنين الغش ولا الاذى ولا الخيانة ولا الكبر ولا الخنا ولا الفحش ولا الامر به (1) فإذا رأيت المشوه الاعرابي في جحفل (2) جرار فانتظر فرجك ولشيعتك المؤمنين وإذا انكسفت الشمس فارفع بصرك إلى السماء وانظر ما فعل الله عز وجل بالمجرمين فقد فسرت لك جملا مجملا و (صلى الله على محمد وآله) الاخيار. (حديث نادر)

(1) التحريش بين البهائم هو الاغراء وتهيج بعضها على بعض. (النهاية)

(1) في بعض النسخ [ فمرموز ]

(2) الضيم: الظلم

(3) في بعض النسخ [ ولا تحضر حصن زنا ]

(1) في بعض النسخ [ أمر به ]

(2) كجعفر: الجيش الكبير والرجل العظيم والسيد الكريم وكأنه اشارة إلى جيش السفياني وفتنته

A number of our people have narrated from Sahl bin Ziyad from 'Isma'il bin Mehran from Muhammed bin Mansur al-Khuza'iy from Ali bin Suwayd;

and Muhammed bin Yahya from Muhammed bin al-Husayn from Muhammed bin 'Isma'il bin Bazi' from his uncle Hamzah bin Bazi' from Ali bin Suwayd;

and al-Hassan bin Muhammed from Muhammed bin Ahmad al-Nahdiy from 'Isma'il bin Mehran from Muhammed bin Mansur from Ali bin Suwayd:

He (Ali bin Suwayd) said:

"I wrote to Abu al-Hassan, Musa عليه السلام, when he was in prison, a letter in which I asked him about his condition and many questions. The answer did not come for several months. Then he wrote to me and this a copy of the answer:

...You must not love their religion because they are treacherous ones who betrayed Allah and His Messenger, betrayed their trust and you know how they betrayed their trust. They were entrusted with the book of Allah but they changed its meaning in exchange for other meaning instead of that with which they were entrusted...

Source:

al-Kafi, volume 8, page 124; hadeeth 95; (حديث ابي الحسن موسى عليه السلام).

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 25, page 295: Saheeh (في قوة الصحيح)

Correction to Majlisi: First b/c of Sahl b. Ziyad, second Hamza b. Bazi' (واقفي لم يوثق), third Muhammad b. Mansur b. Nasr (مجهول). (See post #14)

The hadeeth has three chains so will be considered with the good-chained ahadeeth.

(14)

محمد، عن احمد، عن ابن فضال عن الرضا (عليه السلام) " فأنزل الله سكينته على رسوله وأيده بجنود لم تروها (3) " قلت: هكذا؟ قال: هكذا نقرؤها وهكذا تنزيلها

(3) السند موثق والاية في سورة التوبة: 40 وفيها " فأنزل الله سكينته عليه وأيده. الاية " والضمير لا بد من ارجاعه إلى الرسول ويدل عليه آيات أخر وهذا اختلاف القراءة فقط

Muhammed bin Ahmed from ibn Faddal from ar-Ridha who said:

'...Allah sent down His comfort on him [His Messenger] and supported him with an army which you did not see...' (9:40). Ar-Ridha (A) said: This is how we recite it and in that sense it was revealed, when I asked about it.

Source:

al-Kafi, volume 8, page 378; hadeeth 571.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 566: Muwwaththaq.

(20)

علي بن ابراهيم. عن أبيه، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام) " واتبعوا ما تتلوا الشياطين (بولاية الشياطين) على ملك سليمان (4) ". ويقرأ أيضا: " سل بني إسرائيل كم آتيناهم من آية بينة (فمنهم من آمن ومنهم من حجد ومنهم من أقر ومنهم من بدل) ومن يبدل نعمة الله من بعد ما جاءته فإن الله شديد العقاب (1) ".

(4) البقرة: 102.

(1) البقرة: 211، وقوله (عليه السلام)، " فمنهم من آمن الخ " ذكره توضيحا وتفسيرا للاية.

Ali bin Ibraheem from his father from Ali bin Asbat from Ali bin Abu Hamzah from Abu Baseer from Abu Abdillah who said:

'...they followed what satans followed [under the guardianship of satan] against the kingdom of Sulayman' (2:102). He (the Imam) also read, '...ask Banu Israel, how many clear signs [of whom certain ones believed and certain others rejected, others confirmed and yet others changed] and those who change the bounties of Allah after that it has come to him, you must take notice that the penalty of Allah is stern' (2:211).

Source:

al-Kafi, volume 8, page 290-291, hadeeth 440.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 316: Hasan aw muwwaththaq alah al-idhhaar.

(40)

وبإسنادة، عن يونس، عن عبدالله سنان قال: قال أبوعبدالله (عليه السلام): الرجم في القرآن قول الله عزوجل: إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة (1).

(1) كذا. وقيل: انها منسوخ التلاوة.

And by the isnad from Yunus from `Abdullah b. Sinan from Abu `Abdillah عليه السلام. He said: Stoning in the Quran is the saying of Allah عزّ وجلّ "When the shaykh and the shaykha fornicate then stone them absolutely for they have carried out lust."

(similar hadeeth in al-Faqeeh of Sadooq, number 18: http://www.tashayyu....-of-fornication)

Source:

al-Kafi, volume 7, pages 177, (باب الرجم والجلد ومن يجب عليه ذلك), hadeeth 3

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 23, page 267: Saheeh.

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Categorisation of muttoon:

A) The Imam says the meaning of the verses was changed. See #10

Possible explanation: the tafseer or the people's opinion of the meaning was manipulated

B) The Imam says the meaning of a quarter of the verses is about Ahlulbayt, and another quarter, their enemies. See #4

Possible explanation: true meaning of some verses is lost (hence the hadeeth which says we are not allowed to use our opinions in tafseer)

C) The Imam inserts extra words into verses. See #20

Possible explanation: to explain the meaning of the verse further.

E) The Imam inserts extra words into verses.

Possible explanation: Abrogated reading of the verse. See #3

Interestingly:

وقال القرطبي في تفسيره ((228)) (12/79): قال ابن عطية:

وجاء عن ابن عباس انه كان يقرا: وما ارسلنا من‏قبلك من

رسول ولا نبي ولا محدث.

F) The Imam inserts extra words into verses and says he reads it like that. Explanation: Abrogated reading of the verse. See #14

Interestingly:

وفي رواية العياشي عن أبي الحسن الرضا عليه السلام قال: "لقد قال الله فأنزل الله سكينته على رسوله وما ذكره بخير قال ـ الراوي ـ قلت له: جعلت فداك وهكذا تقرؤنها؟ قال: هكذا قرأتها"

G) The Imam says that God only revealed one harf, and not seven ahruf. See #7

(There is confusion amongst the Sunnis regarding the meaning of seven ahruf. In any case, they only have one harf present. Some of their Ulema explain that this is the Qurayshi harf, and some others say it is the Qurayshi with as much of the others as it was able to preserve).

H) The Imam says that when the Qaim comes, the Quran will be read completely/properly. See #5

I) The Imam says that there are verses in the Quran, which are not. See #40

(Note: he does not say they are removed. He says they are there in the Quran. No distinction is made between people's musaahif and the "true" Quran).

Possible explanation: abrogated recitation.

Possible explanation 2: Qaim will bring Quran with some abrogated verses and abrogated reading of verses.

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(20)

علي بن ابراهيم. عن أبيه، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام) " واتبعوا ما تتلوا الشياطين (بولاية الشياطين) على ملك سليمان (4) ". ويقرأ أيضا: " سل بني إسرائيل كم آتيناهم من آية بينة (فمنهم من آمن ومنهم من حجد ومنهم من أقر ومنهم من بدل) ومن يبدل نعمة الله من بعد ما جاءته فإن الله شديد العقاب (1) ".

(4) البقرة: 102.

(1) البقرة: 211، وقوله (عليه السلام)، " فمنهم من آمن الخ " ذكره توضيحا وتفسيرا للاية.

Ali bin Ibraheem from his father from Ali bin Asbat from Ali bin Abu Hamzah from Abu Baseer from Abu Abdillah who said:

'...they followed what satans followed [under the guardianship of satan] against the kingdom of Sulayman' (2:102). He (the Imam) also read, '...ask Banu Israel, how many clear signs [of whom certain ones believed and certain others rejected, others confirmed and yet others changed] and those who change the bounties of Allah after that it has come to him, you must take notice that the penalty of Allah is stern' (2:211).

Source:

al-Kafi, volume 8, page 290-291, hadeeth 440.

Grading:

Bahboodee: Dha`eef

al-Majlisi II in Mir'aat Al-`Uqool, volume 26, page 316: Hasan aw muwwaththaq alah al-idhhaar.

Good work brother.

I am just surprised here at al-Majlisi's grading for this narration, despite the fact that he has always considered علي بن أبي حمزة if it is al-Bataini (as it most probably is) to weaken a Sanad.

Also brother, I just wish that you clarify that a Mashur Hadith does not mean that it is Sahih, nor do we call a Hadith - Mashur just based on the fact it has multiple Eg. 3 chains, and that too in one location.

Weak chains may strengthen each other, but there are criteria that are followed for that to happen, and the label Mashur has also some criteria attached to it.

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There are simply HUNDREDS, if not THOUSANDS of pro-Tahrif hadeeths in both Sunni and Shi'a sources! I have been wondering for some time if this does not establish absolute TAWATTUR for the Aqidah of Tahrif in BOTH Sunni and Shi'a Islam?

Remember that Abubakr first compiled his Qur'an. Then 'Uthman EDITED it, and produced a new version.

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There are simply HUNDREDS, if not THOUSANDS of pro-Tahrif hadeeths in both Sunni and Shi'a sources! I have been wondering for some time if this does not establish absolute TAWATTUR for the Aqidah of Tahrif in BOTH Sunni and Shi'a Islam?

Not really. There are not that many ahadeeth relating to tahreef in either sect's books. And many of those that do, are not saheeh. And of those, alot of them do not necessarily mean tahreef. Furthermore, it is telling that many prominent Ulema in both sects have stated that tahreef is not the belief of the Muslims.

Remember that Abubakr first compiled his Qur'an. Then 'Uthman EDITED it, and produced a new version.

Umm we don't know that. The story of the compilation of the Quran according to Sunni ahadeeth seems to be a mess.

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Not really. There are not that many ahadeeth relating to tahreef in either sect's books. And many of those that do, are not saheeh. And of those, alot of them do not necessarily mean tahreef. Furthermore, it is telling that many prominent Ulema in both sects have stated that tahreef is not the belief of the Muslims.

Umm we don't know that. The story of the compilation of the Quran according to Sunni ahadeeth seems to be a mess.

There are some facts & stories to be considered:

1: There was a Mushaf `Ali which unfortunately was rejected by the so-called companion of the Prophet (saww). After the rejection, this Mushaf was never seen again & now is in hand of Imam Mahdi (as). It's said that after the ghayba ends, Imam Mahdi (as) will bring Mushaf `Ali to us.

2: We have Mushaf Uthmani as our standard mushaf right now. This mushaf doesn't include diacritical & vowel marks.

3: Sunni sources asserted that Al-Qur`an was revealed in 7 ahruf & at least the 7 qira`at were tawatur to the Prophet (saww). In other words, multiple words & multiple readings. There is only 1 harf survives right now, Quraysh, which was said as the harf of Mushaf Uthmani. This Sunni view contradicts ahadith from the ma'sumin (as) that Al-Qur`an was revealed in single harf & qira`ah.

4: Sunni sources informed that there was other mushaf other than Mushaf Uthmani which some of those have differences compared to Mushaf Uthmani, e.g. Mushaf ibn Mas`ud & Mushaf Ubayy ibn Ka`ab. These competing mushaf have been destroyed.

There are some conclusions & consequences that we can have from the above facts & stories:

- Considering that the fact from the aimmah (as) that Al-Qur`an was revealed in single harf & qira`ah, it's possible that the seeds of tahrif have already happened during the compilation of Mushaf Uthmani, because where did the Sunni story of 7 ahruf come from & what facts it was intended to hide or tried to resolve, other than different words (tahrif in words) already emerged? In fact, in several Sunni sources, it was said that standardization to Quraysh harf was one of the main objective of the compilation of Mushaf Uthmani as people started mixing 1 harf with another, which was an unlikely story, because if Al-Qur`an was revealed in 7 ahruf, then why Mushaf Uthmani only captured harf of Quraysh? Wasn't the other 6 ahruf also GOD's revelations that are worth to be preserved?

- One of the frightening consequence of the above fact is we don't know whether Mushaf Uthmani only consists of the the single harf that the aimmah (as) mentioned & free of the defective 6 ahruf as these were tahrif. By having the competing mushaf (e.g. Mushaf ibn Mas`ud), we also don't know which mushaf is more compatible with Mushaf `Ali. At this point, by looking at the Mushaf Uthmani, it's hard to proof the complete preservation of Al-Qur`an

- And of course, as the saying of the aimmah (as) that there's only 1 qira`ah, it's a fact that tahrif in qira`ah happens & we have no akhbar from the aimmah informing us the correct qira`ah in whole. Of course, we have some points here & there (e.g. arjulikum as the correct reading rather than arjulakum). By having these points & the study of the transmitters, the best we can do is to pick one qira`ah among the 7 qira`at that's more in line with the teaching of the aimmah (as)

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2: We have Mushaf Uthmani as our standard mushaf right now. This mushaf doesn't include diacritical & vowel marks.

It is said that they were put there by a student of Ameer al-Mu'mineen. I don't think it matters that they weren't there originally, as the 7+ qiraa'aat preserve all that.

3: Sunni sources asserted that Al-Qur`an was revealed in 7 ahruf & at least the 7 qira`at were tawatur to the Prophet (saww). In other words, multiple words & multiple readings. There is only 1 harf survives right now, Quraysh, which was said as the harf of Mushaf Uthmani. This Sunni view contradicts ahadith from the ma'sumin (as) that Al-Qur`an was revealed in single harf & qira`ah.

Notice the contradiction?

4: Sunni sources informed that there was other mushaf other than Mushaf Uthmani which some of those have differences compared to Mushaf Uthmani, e.g. Mushaf ibn Mas`ud & Mushaf Ubayy ibn Ka`ab. These competing mushaf have been destroyed.

These were personal codices and thus it was almost certain that they contained personal commentary, as well as abrogated verses, incomplete surahs, etc. To argue that there is tahreef in the Quran because, for example, Ibn Mas'ood's codice supposedly did not have Surat an-Nas or Surat al-Falaq is silly as firstly such ahadeeth are usually weak in Sunni sources, and secondly, these two surahs were short and well-known, so it is illogical that Ibn Masood would not have been able to hear these surahs during the Prophet's life, but heard more obscure verses and chapters.

(e.g. arjulikum as the correct reading rather than arjulakum). There is far too much speculation and many assumptions in your conclusion. By having these points & the study of the transmitters, the best we can do is to pick one qira`ah among the 7 qira`at that's more in line with the teaching of the aimmah

Says who? The right one doesn't have to be the one that directly confirms what the Aimmah teach. Abrogation and commentary exists...

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Not really. There are not that many ahadeeth relating to tahreef in either sect's books. And many of those that do, are not saheeh. And of those, alot of them do not necessarily mean tahreef. Furthermore, it is telling that many prominent Ulema in both sects have stated that tahreef is not the belief of the Muslims.

I wonder what you would say after reading these: http://wilayat.net/index.php?option=com_content&view=article&id=1025&Itemid=150

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It is said that they were put there by a student of Ameer al-Mu'mineen. I don't think it matters that they weren't there originally, as the 7+ qiraa'aat preserve all that.

Sources?

Moreover, it does matter because Aimmah (as) informed us there is only 1 correct qira`ah. And I believe you understand that the absence of diacritical & vowel marks could result in different qira`ah.

So, do please tell me, among the 7 Sunni qira`at, which one is the qira`ah of Aimmah (as)? And do please back your opinion with proofs.

Notice the contradiction?

Sorry, what's your point? Of course it's a contradiction. That's why I'm trying to show. Sunni view of 7 ahruf & different qira`at is not in line with Shi`i view.

But taken the Shi`i view as the truth & having the Sunni story of 7 ahruf & different qira`at, you could conclude like my 1st conclusion: tahrif in different words happened before the compilation of Mushaf Uthmani. If you don't agree with this, then you must explain where that Sunni story came from & for what purpose it intended to serve.

These were personal codices and thus it was almost certain that they contained personal commentary, as well as abrogated verses, incomplete surahs, etc. To argue that there is tahreef in the Quran because, for example, Ibn Mas'ood's codice supposedly did not have Surat an-Nas or Surat al-Falaq is silly as firstly such ahadeeth are usually weak in Sunni sources, and secondly, these two surahs were short and well-known, so it is illogical that Ibn Masood would not have been able to hear these surahs during the Prophet's life, but heard more obscure verses and chapters.

Please read "The History of Quran" by Abdullah Zanjani. You can download it via http://www.playandlearn.org/Articles/HistoryofQuran.pdf

You can see what Mushaf of ibn Mas`ud & Ubayy ibn Ka`ab looked like.

Says who? The right one doesn't have to be the one that directly confirms what the Aimmah teach. Abrogation and commentary exists...

OK, let's do this step by step.

Do you understand what a qira`ah means?

If yes, then considering that according to Shi`i sources there is only 1 qira`ah but right now we have at least 7 different qira`at, do you agree that tahrif in qira`ah happened? (note that the tahrif I'm discussing here is on the recitation only, not on different word skeletal form, additions, deletions)

If yes, then for your daily need, then you have to choose a qira`ah (recitation). Which qira`ah will you choose & why?

Let me stress this again: I'm not saying that tahrif in additions, deletions, different word in skeletal form happened.

I'm saying that tahrif in recitation definitely happens. It's a fact. In other words, we don't know what recitation that the Aimmah (as) uses.

There is far too much speculation and many assumptions in your conclusion

What assumptions & speculations? Please elaborate.

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