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In the Name of God بسم الله

Shia Narrators In Sunni Books

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IbnSohan

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Assalamu Alaykum wa Rahmatullah wa Barakatuh

These are some books "in arabic" that were written for many reasons but they show the overlap between Shia and Sunnis at some point of history. Many Shia and Sunnis dose not like this approach to history as it is confusing and some may call it misleading even but for those who feel comfortable about it, here is a short list of books that are related to the subject:

1- rijal alshi'ah fii asaneed alsunnah

2- Man'e tadween alhadith

3- Tawtheeq fiqh al immameyiah min alkitab wa alsunnah

4- Fiqh al'aal byna da'wa alihmal wa da'wa alintihal

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Show overlap between Sunnis and Shia at some stage in history?

Please feel free to elaborate.

Well the books dose not propose any theory regarding any overlap, they simply state what is there in the books. The first book lists all the known Shia men that appeared in Sunni major hadith books, the list contains 140 men. The second book subject is the ban of hadith compilation and documentation during the Khulafa period, the book lists the names of the Sahabis who did not follow that order, among them and the most notable one is Imam Ali and his followers. Third book is for the same author of the second book, it is about the Imammyiah fiqh rulings in Sunnah. Last book was written by a shunni scholar, it is about the fiqh ruling of Ahlulbayt in the sunni books, the author discussed those fiqh rules that are in accordance with Imammyiah school, then those fiqh rules by Ahlul byt that are opposite to Imamayiah fiqh and lastly the fiqh rules by Ahlulbayt in Sunni books that are partially in agreement with Imamayiah fiqh.

I think that you have to make your own theory after reading the books, but there are few points that should be highlighted:

1- Ahlulbayt title in Sunni schools is sometimes over stretched to include all the descendants of Imam Ali from his sons Alhasan and Alhusain

2-The concept of love for Ahlulbayt in sunni school is not the same as the one in shia school

3- Some great Shia men like Aban b Taghlub was a teacher in Madinah school, Imams trusted him to go to mosque and answer the people questions, the way he followed was to answer each man according to the school he belongs to unless he specifies that he wants ahulbayt ruling.

4- The imams were not restricting their teachings to Shia only, they were opening their doors to everyone and reacdy to give advice that may help islam and muslims always, but they taught their students that they should not tell people what they cannot handle (the people), Imams cannot go against what they preach. They had public teachings and private teachings, some of the hadiths were reserved for their elite students (khullas).

5- What's in the books dose not reflect what was in streets back then, The collective mindset sometimes rules the scene. there is a story about a famous sunnis scholar who went to Sham, when he get into one of teh mosques, the people start asking him about merits for Mo'awyiah, he told them with surprise that Mo'awyiah has no merits except what prophet said "may he never feel fed up". The people there beated and kicked the scholar, he died later on.

So the collective mindset did not only dominate the scene but also sometimes it was able to subject the scholars to their desires. which sometimes makes you wonder who is worse than who, the rulers, the scholars or the laymen?

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(salam)

(bismillah)

Assalamu Alaykum wa Rahmatullah wa Barakatuh

These are some books "in arabic" that were written for many reasons but they show the overlap between Shia and Sunnis at some point of history. Many Shia and Sunnis dose not like this approach to history as it is confusing and some may call it misleading even but for those who feel comfortable about it, here is a short list of books that are related to the subject:

1- rijal alshi'ah fii asaneed alsunnah

I believe this is the most in-depth book I have seen showing Shee`ah narrators in Sunni hadeeth books, but one must know that many of the Shee`ahs in this book aren't considered a 12'er Shee`ah. Also, many of those narrators are not authentic in Shee`ah Rijaal books or even found in our Rijaal books.

The author attempts to paint the narrators as authentic, but some of the methods he has used is very lenient and flawed (i.e. "so and so a narrator in Ibn Hibbaan's al-Thiqaat, Ibn Hajr says he is Maqbool, etc.). Also, he only shows one perspective of him being authentic according to them, instead of painting the full picture of what all the Sunnis say.

(salam)

Edited by Nader Zaveri
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(salam)

(bismillah)

I believe this is the most in-depth book I have seen showing Shee`ah narrators in Sunni hadeeth books, but one must know that many of the Shee`ahs in this book aren't considered a 12'er Shee`ah. Also, many of those narrators are not authentic in Shee`ah Rijaal books or even found in our Rijaal books.

The author attempts to paint the narrators as authentic, but some of the methods he has used is very lenient and flawed (i.e. "so and so a narrator in Ibn Hibbaan's al-Thiqaat, Ibn Hajr says he is Maqbool, etc.). Also, he only shows one perspective of him being authentic according to them, instead of painting the full picture of what all the Sunnis say.

(salam)

لكلمة « الشيعة » ثلاثة معان نعرضها تباعا مع اعتقادنا بأن المعنى الأخير هو الأرجح :

الأول : من أحب عليا وأولاده بوصفهم أهل بيت النبي صلى‌الله‌عليه‌وآله‌وسلم واستجابة للآية الكريمة : ( قل لا أسألكم عليه أجرا إلا المودة في القربى ) (١) وهذا المعنى عام لكل المسلمين حيث لا نجد مسلما لا يود أهل بيت النبوة إلا من نصب العداء لهذا البيت الكريم ، ويسمى هؤلاء : « النواصب ».

الثاني : من يعتقد بأن عليا رابع الخلفاء ، ولكنه يفضله عليهم لاستفاضة مناقبه وفضائله الواردة عن رسول الله صلى‌الله‌عليه‌وآله‌وسلم في صحاح المسلمين ومجامعهم الحديثية وكذا مؤلفاتهم في الرجال والتراجم ، حيث يصفون قليلا من الصحابة وكثيرا من التابعين بأنه يتشيّع أو أنه شيعي ، وربما يعدونه من أسباب الجرح. وأكثر من استعمل هذا الاصطلاح هو الذهبي في « ميزان الاعتدال » و « سير أعلام النبلاء » فيصف بعض التابعين والمحدثين بالتشيع مشيرا بذلك إلى ضعفهم.

الثالث : من شايع عليا وأحد عشر من ولده عليهم‌السلام بوصفهم خلفاء رسول الله صلى‌الله‌عليه‌وآله‌وسلم والأئمة من بعده على الناس نصا ووصية...

.

فتعرضوا للجرح والتضعيف ، وبالتالي رفض رواياتهم ، لأنهم من شيعة علي عليه‌السلام ومحبيه ، أو لذكرهم فضائل أهل البيت عليهم‌السلام ، أو لمجرد أن الراوي يفضل عليا على بقية الخلفاء

لقد عانى أكثر رواة الشيعة وخاصة رواة مدرسة أهل البيت عليهم‌السلام في الكوفة من هؤلاء النواصب وأمثالهم

م إنني أقول : ليس معنى كلامنا المذكور أن جميع رواة مدرسة الكوفة هم موضع قبول عندنا ، فقد يكون فيهم الضعفاء ، وفيهم المجاهيل ، وفيهم من ليس بعدل ولا ثقة ... ولكننا نقول : إن المباني التي اتبعت في تضعيفهم ورفض رواياتهم هي مبان مخالفة لأبسط أصول البحث والجرح والتعديل.

if only you read his introduction....

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(salam)

(bismillah)

لكلمة « الشيعة » ثلاثة معان نعرضها تباعا مع اعتقادنا بأن المعنى الأخير هو الأرجح :

الأول : من أحب عليا وأولاده بوصفهم أهل بيت النبي صلى‌الله‌عليه‌وآله‌وسلم واستجابة للآية الكريمة : ( قل لا أسألكم عليه أجرا إلا المودة في القربى ) (١) وهذا المعنى عام لكل المسلمين حيث لا نجد مسلما لا يود أهل بيت النبوة إلا من نصب العداء لهذا البيت الكريم ، ويسمى هؤلاء : « النواصب ».

الثاني : من يعتقد بأن عليا رابع الخلفاء ، ولكنه يفضله عليهم لاستفاضة مناقبه وفضائله الواردة عن رسول الله صلى‌الله‌عليه‌وآله‌وسلم في صحاح المسلمين ومجامعهم الحديثية وكذا مؤلفاتهم في الرجال والتراجم ، حيث يصفون قليلا من الصحابة وكثيرا من التابعين بأنه يتشيّع أو أنه شيعي ، وربما يعدونه من أسباب الجرح. وأكثر من استعمل هذا الاصطلاح هو الذهبي في « ميزان الاعتدال » و « سير أعلام النبلاء » فيصف بعض التابعين والمحدثين بالتشيع مشيرا بذلك إلى ضعفهم.

الثالث : من شايع عليا وأحد عشر من ولده عليهم‌السلام بوصفهم خلفاء رسول الله صلى‌الله‌عليه‌وآله‌وسلم والأئمة من بعده على الناس نصا ووصية...

.

فتعرضوا للجرح والتضعيف ، وبالتالي رفض رواياتهم ، لأنهم من شيعة علي عليه‌السلام ومحبيه ، أو لذكرهم فضائل أهل البيت عليهم‌السلام ، أو لمجرد أن الراوي يفضل عليا على بقية الخلفاء

لقد عانى أكثر رواة الشيعة وخاصة رواة مدرسة أهل البيت عليهم‌السلام في الكوفة من هؤلاء النواصب وأمثالهم

م إنني أقول : ليس معنى كلامنا المذكور أن جميع رواة مدرسة الكوفة هم موضع قبول عندنا ، فقد يكون فيهم الضعفاء ، وفيهم المجاهيل ، وفيهم من ليس بعدل ولا ثقة ... ولكننا نقول : إن المباني التي اتبعت في تضعيفهم ورفض رواياتهم هي مبان مخالفة لأبسط أصول البحث والجرح والتعديل.

if only you read his introduction....

What does this have to do with what I have said? Please what I have written carefully and fully comprehend before responding.

I was giving advice to others who read this book to know that they aren't only 12'er Shee`ahs, I never said the author didn't know or tried to come off as if they were all 12'er Shee`ahs.

And the Jarh on some narrators was not only because they were Shee`ah or Rafidi.

(salam)

Edited by Nader Zaveri
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Nader, while your'e on the line you a rijaal-man yourself,

Can you help me with a self-imposed assignment. I wish to bury a certain high-ranking bafoon that frequents my community with the sands of truth about Shi'a 12er narrators in the Sahihain (with emphasis towards Bukhari). He says shi'as are Kafir and that they cannot marry them and eat in their homes. It would help if I can get some sources from well-known books of rijaal; Ibn Hajar Asqalani like Tahdhib u-Tahdhib and those of Dhahabi. etc. etc.

You see I don't have any access to these materials and my arabic is still weak. I have told him to look at this, the point is to show that they denounced their Khulafah:

Talid ibn Sulayman alKufi, alA`raj

Ibn Ma`in mentioned him and said: "He used to curse `Uthman. Some of `Uthman's followers heard that. They threw a rock at him which broke his leg, hence his nickname "alA`raj," the lame. Abu Dawud has mentioned him and said he is Rafidi who curses Abu Bakr and `Uthman. In spite of all of this, Ahmed and Ibn Namir rely on his authority despite their knowledge of his Shi`a beliefs. Ahmed has said, "Talid is a Shi`a, yet we could not find anything wrong with what he narrated." AlThahbi has mentioned him in his book Al-Mizan, quoting statements about him made by learned men as stated above. He puts al-Tirmithi's initials on his name to indicate that the latter considers him an authority. Refer to his hadith in al-Tirmithi'sSahih through `Ata ibn alSa'ib and `AbdelMalik ibn `Umayr.

Thabit ibn Dinar

Thabit is better known as Abu Hamzah alThamali. His being Shi`a is as clear as the sun.Al-Mizan mentions him, stating that the name of `Uthman was mentioned once in Abu Hamzah's presence. The latter sarcastically asked: "Who is `Uthman?!" It also states that alSulaymani includes Abu Hamzah among the Rafidis. AlThahbi puts al-Tirmithi's initials on Abu Hamzah's name as an indication of his being an authority. Waki` and Abu Na`im quote him and use him as their authority. Refer to his hadith in al-Tirmithi's sahih through Anas and alSha`bi and others of the same calibre. He died, may Allah have mercy on his soul, in 150 A.H.

Al-Hasan ibn Salih

Salih ibn Salih al-Hamadani, brother of `Ali ibn Salih. Both men, who were born twins, are on the top of the list of Shi`a nobility. `Ali was born only one hour earlier. Nobody has ever heard his brother calling him by his first name; instead, he used to always refer to him as "Abu Muhammad." This has been mentioned in Vol. 6 of Ibn Sa`d's Tabaqat, in the chapter dealing with al-Hasan. It states: "Al-Hasan was one of the dignitaries, but he is inflicted with Shi`ism. He did not participate in the Jum`a prayers, and he preached denunciation of unjust rulers." He also mentions the fact that the man never invoked Allah's mercy on `Uthman.

Ibn Sa`d has mentioned him in Vol. 6 of his Tabaqat, saying, "He is trustworthy; he narrates many ahadith, and he is a Shi`a." Imam Ibn Qutaybah has included his name among other narrators of hadith in his Ma`arif, highlighting his being a Shi`a. At the conclusion of his book, he lists al-Hasan among such narrators. Muslim and authors of the sunan books have all relied on his authority. Refer to his hadith in Muslim's Sahih as narrated by Sammak ibn Harb, Isma`il al-Sadi, `Asim al-Ahwal, and Harun ibn Sa`d. `Ubaydullah ibn Musa al-`Abasi, Yahya ibn Adam, Hamid ibn `Abdul-Rahman al-Rawasi, `Ali ibn al-Ja`d, Ahmed ibn Yunus and all renown men of their intellectual calibre have learned hadith from him.

In his biography in Al-Mizan, al-Thahbi indicates that Ibn Ma`in and others have trusted his [al-Hasan's] hadith. He adds saying that `Abdullah ibn Ahmed has quoted his father saying that al-Hasan is more authentic than Sharik. Al-Thahbi also states that Abu Hatim has said: "He is a trust; he has a sound and authentic memory," and that Abu Zar`ah has said: "He has combined in him accomplishment, fiqh, piety, and asceticism," and that Nisa'i has trusted him. He also quotes Abu Na`im saying: "I have quoted eight hundred traditionists; I have found none better than al-Hasan ibn Salih," and that he has also said: "I have come across nobody who did not err other than al-Hasan ibn Salih." He quotes `Ubaydah ibn Sulayman saying: "Allah is too shy to harm al-Hasan ibn Salih." He quotes Yahya ibn `Ali Bakir asking al-Hasan ibn Salih: "Describe to us how to conduct the ceremonial bathing of the deceased;" he could not do so because of being overcome by tears. He quotes `Ubaydullah ibn Musa saying: "I used to recite the holy Qur'an in the presence of `Ali ibn Salih. Having finished reciting `Exercise patience [O Muhammad]!; We have granted them a respite only for an appointed time,' his brother fell down snorting like a wounded bull; so, `Ali lifted him up, wiped and washed his face then supported him against falling again," and that Waki` has said: "Al-Hasan and `Ali sons of Salih and their mother divided night-time among them into three parts: each alternates in his portion thereof in keeping vigil, spending it in prayers and adoration. When their mother died, they split it into equal halves. Then `Ali died; therefore, al-Hasan used to stay all night long worshipping." Abu Sulayman al-Darani has said: "I have never seen anyone more awe-stricken than al-Hasan son of Salih who stood up one night to recite Chaper 78 of the Holy Qur'an and fainted yet continued reciting till dawn." He was born, may Allah have mercy upon him, in 100 Hij. and he died in 169.

Ja`fer ibn Sulayman al-Dab`i al-Basri (Abu Sulayman)

On page 206 of his Ma`arif, Ibn Qutaybah includes him among Shi`a dignitaries. Ibn Sa`d has mentioned him and emphasized his being a Shi`a and a trustworthy narrator of hadith. Ahmed ibn al-Miqdam has charged him of being "Rafidi." Ibn `Adi has mentioned him saying: "He is a Shi`a. There is nothing wrong with his narration; his ahadith are by no means refutable, and I consider him as one whose hadith is acceptable." Abu Talib has said: "I have heard Ahmed saying that there is nothing wrong with the ahadith narrated by Ja`fer ibn Sulayman al-Dab`i." It was said to Ahmed, "But Sulayman ibn Harb says that he did not write down al-Dab`i's ahadith." Ahmed replied by saying that Ibn Harb did not object that anyone should write down al-Dab`i's ahadith, and that [ibn Harb's prejudice was simply because] al-Dab`i was a Shi`a who quoted ahadith regarding `Ali [ibn Abu Talib]." Quoting Sahl ibn Abu Khadouthah, al-Aqili has said: "I said to Ja`fer ibn Sulayman: `I have heard that you curse Abu Bakr and `Umer.' He replied: `Cursing I do not; but hating, you can say whatever you will.'"

Relying on Jarir ibn Yazid ibn Harun, Ibn Haban has said in his Thiqat, "My father sent me once to Abu Ja`fer al-Dab`i. I said to the latter: `I have heard that you curse Abu Bakr and `Umer.' He replied: `I do not curse them. But if you want to say that I despise them, feel free;' therefore, I concluded that he was Rafidi." In his biography of Ja`fer in Al-Mizan, al-Thahbi has included all the above and emphasized as well the fact that the man was a pious `alim "in spite of being a Shi`a." Muslim relies on him in his Sahih and quotes some of his unique ahadith which are published nowhere else as al-Thahbi himself testifies when he narrates Ja`fer's biography. Refer to his hadith in the sahih narrated through Thabit al-Banani, al-Ja`d ibn `Uthman, Abu `Umran al-Jawni, Yazid ibn al-Rashk and Sa`id al-Jariri. Qatan ibn Nasir, Yahya ibn Yahya, Qutaybah, Muhammad ibn `Ubayd ibn Hasab, Ibn Mahdi and Musaddid have all quoted his ahadith. For example, he has said: "The Messenger of Allah, peace be upon him and his progeny, dispatched a division of the Muslim army under `Ali's command, etc." Another hadith he has narrated states: "What do you want of `Ali? `Ali is of me, and I am of him. He is the wali (master) after me of every believer," as quoted in al-Nisa'i's Sahih and transmitted through Ibn `Adi from al-Nisa'i. Al-Thahbi has stated the above while discussing Ja`fer in his Al-Mizan. He died in Rajab of 178 Hij.; may Allah be merciful unto him.

Sharik ibn `Abdullah ibn Sinan al-Nakh`i al-Kufi, the judge

Imam Abu Qutaybah, in his Ma`arif, has unreservedly included him among Shi`a nobility. At the conclusion of Sharik's biography as recorded in Al-Mizan, `Abdullah ibn Idris swears that Sharik is a Shi`a. Abu Dawud al-Rahawi is quoted in Al-Mizan, too, to have heard Sharik saying, "`Ali is the best of creation; whoever denies this fact is kafir (apostate)."[NB] What he meant, of course, is that `Ali is the best of all men excluding the Prophet (pbuh), as all Shi`as believe.

[NB]For this reason, al-Jawzjani, as quoted in Al-Mizan, describes him as "biased," meaning biased towards the faith of Ahl al-Bayt and preferring it to Jawzjani's sect. Al-Mizan also quotes Sharik's ahadith regarding the Commander of the Faithful. He cites Abu Rabi`ah from Ibn Buraydah from his father upto the Prophet who said: "For every Prophet there is a vicegerent and heir." Ibn `Adi quotes a chain of narrators including al-Husayn ibn `Ali al-Sukuni al-Kufi, Muhammad ibn al-Hasan al-Sukuni, Salih ibn al-Aswad, al-A`mash, and `Atiyyah, stating that Jarir was asked once: "How was `Ali's status among your folks?" Jarir answered: "He was the best of mankind." This has been quoted by Muhammad Ahmed al-Thahbi in his biography of Salih ibn Abul-Aswad in Al-Mizan. In spite of al-Thahbi's extreme fanaticism, all he had to say in his comment about this hadith is his statement: "He probably meant during his [`Ali's] lifetime."

Zalim ibn `Amr ibn Sufyan, Abul-Aswad al-Du'ali

His being a Shi`a and a faithful adherent to the faith during the wilayat of Imams `Ali, al-Hasan and al-Husayn, as well as other members of the Ahl al-Bayt, peace be upon all of them, is more visible than the sun, and it requires no reiteration.[NB] We have dealt with it in detail in our work Mukhtasar al-Kalam fi Muallifi al-Shi`a min Sadr al-Islam. His being a Shi`a is a matter which nobody disputes. In spite of this fact, authors of the six sahih books have relied on his authority. Refer to his hadith about `Umer ibn al-Khattab in Bukhari's Sahih. In Muslim's, his hadith is cited by Abu Musa and `Umran ibn Hasin. In both sahih books, his hadith is cited by Yahya ibn Ya`mur. In Bukhari's, `Abdullah ibn Buraydah quotes him, and in Muslim's, his hadith is narrated by his son Abu Harb. He died, may Allah Almighty have mercy on him, at the age of 85 in Basrah in 99 A.H. by the plague which devastated the city. He is the one who laid down the foundations of Arabic grammar according to rules which he learned from the Commander of the Faithful (as), as we have expounded in our book Al-Mukhtasar.

[NB] Suffices you for proof testifying to this fact what is mentioned by Ibn Hajar in his biography in Part Three of his Isabah, Vol. 2, page 241.

`Abdul-Razzaq ibn Humam ibn Nafi` al-Himyari al-San`ani

(As mentioned earlier)

One of the Shi`a nobility and honourable ancestry, he is included by Ibn Qutaybah among renown Shi`as in his Ma`arif. Ibn al-Athir, on page 137, Vol. 6, of his Al-Tarikh Al-Kamil, mentions `Abdul-Razzaq's death in the end of the events of 211 A.H. thus: "In that year, the traditionist `Abdul-Razzaq ibn Humam al-San`ani, one of Ahmed's Shi`a mentors, died." Al-Muttaqi al-Hindi mentions him while discussing hadith number 5994 in his Kanz al-`Ummal, on page 391, Vol. 6, stating that he is a Shi`a. Al-Thahbi, in his Al-Mizan, says, "`Abdul-Razzaq ibn Humam ibn Nafi`, Abu Bakr al-Himyari's mentor, is a Shi`a dignitary of San`a, was one of the most trusted traditionists among all scholars." He narrates his biography and adds: "He has written a great deal, authoring [in particular] Al-Jami` Al-Kabir. He is a custodian of knowledge sought by many people such as Ahmed, Ishaq, Yahya, al-Thahbi, al-Ramadi, and `Abd." He discusses his character and quotes al-`Abbas ibn `Abdul-`Azim, accusing him of being a liar. He states that al-Thahbi has denounced such an accusation. He says, "Not only Muslim, but all those who have memorized hadith have agreed with al-`Abbas, while the Imams of knowledge rely on his authority."

Ibn Ma`in has heavily relied on `Abdul-Razzaq's authority, in spite of his "admission" that he is a Shi`a as stated above. Ahmed ibn Abu Khayth`amah, as in `Abdel-Razzaq's biography in Al-Mizan, has said, "It has been said to Ibn Ma`in that Ahmed says that `Ubaydullah ibn Musa rejects `Abdul-Razzaq's hadith because of his Shi`a beliefs. Ibn Ma`in has responded thus: `I swear by Allah, Who is the only God, that `Abdul-Razzaq is a hundred times superior to `Ubaydullah, and I have heard `Abdul-Razzaq's hadith and found it to be many times more in volume than `Ubaydullah's.'" Also in `Abdel-Razzaq's biography in Al-Mizan, Abu Salih Muhammad ibn Isma`il al-Dirari is quoted saying, "While we were in San`a guests of `Abdul-Razzaq, we heard that Ahmed and Ibn Ma`in, joined by others, had rejected `Abdul-Razzaq's hadith, or say disliked it, because of the traditionist being a Shi`a. The news deeply depressed us. We thought that we had spent our resources and taken the trouble to make the trip there all in vain. Then I joined the pilgrims for Mecca where I met Yahya and asked him about this issue. He, as stated in `Abdel-Razzaq's biography in Al-Mizan, said: `O Abu Salih! Even if `Abdul-Razzaq abandons Islam altogether, we shall never reject his hadith.'"

In spite of all this, Ahmed ibn Hanbal was asked once, as indicated in `Abdel-Razzaq's biography in Al-Mizan, whether he knew of any hadith better than that reported by `Abdul-Razzaq, and his answer was negative. Ibn al-Qaysarani states at the conclusion of `Abdul-Razzaq's biography in his own book Al-Jami` Bayna Rijalul Sahihain, quoting Imam Ahmed ibn Hanbal saying, `If people dispute Mu`ammar's hadith, then the final arbitrator is `Abdul-Razzaq.' Mukhlid al-Shu`ayri says that he was once in the company of `Abdul-Razzaq when a man mentioned Mu`awiyah. `Abdul-Razzaq, as stated in his biography in Al-Mizan, then said: `Do not spoil our meeting by mentioning the descendant of Abu Sufyan.'" Zayd ibn al-Mubarak has said: "We were in the company of `Abdul-Razzaq once when we recounted ibn al-Hadthan's hadith. When `Umer's address to `Ali and al-`Abbas: `You (i.e. `Abbas) have come to demand your inheritance of your nephew (the Prophet, peace be upon him and his progeny), while this man (i.e. `Ali) has come to demand his wife's inheritance of her father' was read, `Abdul-Razzaq, as stated in his biography in Al-Mizan, said: `Behold this shameless, impertinent man using `nephew' and `father' instead of `the Messenger of Allah (pbuh)'!"

In spite of all this, all compilers of hadith have recorded his traditions and relied on his authority. It has even been said, as Ibn Khallikan states in his Wafiyyat al-A`yan, that people did not travel to anyone after the demise of the Prophet (pbuh) as often as they did to `Abdul-Razzaq's. He is quoted by the Imams of contemporary Muslims such as Sufyan ibn `Ayinah, among whose mentors `Abdul-Razzaq himself was one, Ahmed ibn Hanbal, Yahya ibn Ma`in, and others. Refer to his hadith in all the sahih books, as well as all musnads, which all contain quite a few of his ahadith. He was born, may Allah have mercy on his soul, in 211 A.H. He was contemporary to Abu `Abdullah Imam al-Sadiq (as) for twenty-two years.The reason for this is the fact that he, peace be upon him and his progeny, died in 148 at the age of 65. He died during the first days of the Imamate of Imam Abu Ja`fer al-Jawad (as), nine years before the Imam's demise;[NB] may Allah resurrect him in the company of these Imams to whose service, seeking of the Pleasure of Allah, he sincerely dedicated his life.

[NB] The demise of Imam al-Jawad, peace be upon him, took place in 220; he was 25 years old. They have committed a mistake those who say that `Abdel-Razzaq narrated hadith from al-Baqir, for al-Baqir, peace be upon him, died in 114 at the age of 57, twelve years prior to `Abdel-Razzaq's birth.

Isma`il ibn `AbdulRahman ibn Abu Karimah alKufi

Better known as al-Sadi, he is the renown interpreter of the Holy Qur'an. Stating his biography, alThahbi describes him as "charged with Shi`ism." Husayn ibn Waqid alMaruzi discusses him, claiming that he heard him once cursing Abu Bakr and `Umer. In spite of all these charges, he is quoted by alThawri and Abu Bakr ibn `Ayyash and many in such class of writers. Muslim and authors of the foursahih books consider him an authority, while Ahmed grants him his full confidence. Ibn `Adi says that he is truthful. Yahya alQattan says there is nothing wrong with the ahadith he narrates. Yahya ibn Sa`id says: "I never heard anyone speaking ill of alSadi; none has deserted him." Ibrahim alNakh`i once passed by alSadi while the latter was interpreting the Holy Qur'an. Ibrahim said that alSadi was interpreting the Holy Qur'an according to the commonly used methods. If you read about alSadi in Mizan al-I`tidal, you will find more details about what we have stated above. Refer to alSadi's hadith in Muslim's Sahih from Anas ibn Malik, Sa`d ibn `Ubaydah, and Yahya ibn `Abbad. Abu `Awanah, alThawri, alHasan ibn Salih, Za'idah, and Isra'il have all quoted him, being their mentor, as stated in the four sahih books. He died in 127 A.H.

`Abbad ibn Ya`qub al-Asadi al-Ruwajni al-Kufi

(The same as mentioned earlier) He is mentioned by Dar Qutni who says, "`Abbad ibn Ya`qub is a truthful Shi`a." Ibn Hayyan mentions him and says, "`Abbad ibn Ya`qub used to invite people to Rafidism." Ibn Khuzaymah says, "`Abbad ibn Ya`qub is a man whose traditions are never doubted, though his faith is questioned, etc." ` He quotes Sharik, `Asim, Tharr, from `Abdullah who has stated that the Messenger of Allah (pbuh) has said: "When you see Mu`awiyah on my pulpit, kill him." This hadith is recorded by Tabari and others. `Abbad says that anyone who does not mention in his daily prayers that he dissociates himself from the enemies of the Prophet's progeny (as) shall be resurrected in their company. He also says, "Allah Almighty is too fair to let Talhah and al-Zubayr enter Paradise; they fought `Ali after swearing allegiance to him." Salih al-Jazrah has said: "`Abbad ibn Ya`qub used to denounce `Uthman." `Abbad al-Ahwazi quotes his trusted authorities saying that `Abbad ibn Ya`qub used to denounce "their" salaf. In spite of all this, Sunni Imams like al-Bukhari, al-Tirmithi, Ibn Majah, Ibn Khuzaymah, and Ibn Abu Dawud rely on his authority, their mentor, in whom they all place their trust. In spite of his intolerance and prejudice, Abu Hatim has mentioned him and said that he is a trusted shaykh. Al-Thahbi mentions him in his Al-Mizan and says, "He is one of the extremist Shi`as, leaders of innovators; yet he is truthful when narrating hadith." He goes on to mention what has already been stated above regarding `Abbad's views. Al-Bukhari quotes him directly while discussing tawhid in his own sahih. He died, may Allah be merciful unto him, in Shawwal of 150 A.H. Al-Qasim ibn Zakariyyah al-Mutarraz has intentionally misquoted `Abbad's statements regarding the digging the sea and the flow of its water, and we seek refuge with Allah against telling lies about the Believers; He is surely the One Who foils their schemes.

`Abdul-Rahman ibn Salih al-Azdi

His name is Abu Muhammad al-Kufi. His friend and student `Abbas al-Duri says that he was a Shi`a. Ibn `Adi mentions him and says, "He is burnt in the fire of Shi`ism." Salih Jazrah says that `Abdul-Rahman used to oppose `Uthman. Abu Dawud says that `Abdul-Rahman has compiled a book containing the vices of some of the companions of the Prophet (pbuh), and that he is a bad person. In spite of all this, both `Abbas al-Duri and Imam al-Baghwi narrate his hadith. Al-Nisa'i has quoted him. Al-Thahbi has referred to him in his Al-Mizan and marked his name with al-Nisa'i's initials as an indication of the latter's reliance on him. He also quotes what the Imams (among the Sunnis) have said about him as stated above. He indicates that Ma`in trusts him, and that he died in 235. Refer to his hadith in the Sunan books as transmitted through Sharik and a group of his peers.

Waki` ibn al-Jarrah ibn Malih ibn `Adi

His kunyat is "Abu Sufyan," after his son Sufyan al-Ruwasi al-Kufi. He belongs to the tribe of Qays Ghilan. In his Ma`arif, Ibn Qutaybah includes him among Shi`a notables. In his book titled Tahthib, Ibn al-Madani has said that Waki` adheres to Shi`ism. Marwan ibn Mu`awiyah never doubted that Waki` was "Rafidi."

Once, Yahya ibn Ma`in visited Marwan and found him with a tablet containing statements about this person and that. Among its contents was a statement describing Waki` as Rafidi. Ibn Ma`in said to Marwan: "Waki` is better than you." "Better than me?!" exclaimed Marwan. Ibn Ma`in answered: "Yes, better than you." Ibn Ma`in indicates that Waki` came to know about this dialogue and he responded by saying, "Yahya is a friend of ours." Ahmed ibn Hanbal was asked once, "If there is a discrepancy in narrating hadith between Waki` and Abdul-Rahman ibn Mahdi, whose hadith shall we accept?" Ahmed answered that he personally preferred `Abdul-Rahman's hadith for reasons which he stated. Among them was this one: "`Abdul-Rahman never speaks in a derogatory manner about our salaf, unlike Waki` ibn al-Jarrah." This is supported by a statement recorded by al-Thahbi at the conclusion of his biography of al-Hasan ibn Salih wherein he says that Waki` used to say: "Al-Hasan ibn Salih, in my view, is an Imam of hadith." Some people said to him, "But he does not invoke Allah's mercy on `Uthman." He said, "Do you invoke Allah's mercy upon al-Hajjaj's soul?" thus equating `Uthman with al-Hajjaj.

Salim ibn Abu Hafsah al-`Ijli al-Kufi

Al-Shahristani includes him in his book Al-Milal wal-Nihal among Shi`a nobility. Ibn `Adi says: "People criticize his extremism; but I hope there is nothing wrong with his hadith." Al-Husayn ibn `Ali al-Ju`fi has said: "I have seen Salim ibn Abu Hafsah as a fool with a long beard who used to often say, `Here I come, O killer of Na`thal, annihilater of Banu Umayyah!'" `Amr ibn al-Salim ibn Abu Hafsah asked him once: "Did you kill `Uthman?" He answered: "Did I?!" `Amr said: "Yes, you did. You do not condemn his murder." Abu ibn al-Madini has said: "I have heard Jarir saying, `I broke my friendship with Salim ibn Abu Hafsah because he used to always defend the Shi`as.'" Al-Thahbi has detailed his biography, mentioning all the above. On page 234 of Vol. 6 of his Tabaqat, Ibn Sa`d mentions him and says: "He was very staunch in his Shi`a beliefs. He entered Mecca during the reign of the `Abbasides crying, `Here I come, here I come, O killer of the Omayyads!' His voice was quite loud, so much so that his call was heard by Dawud ibn `Ali who inquired: `Who is this man?' People informed him that it was Salim ibn Abu Hafsah, and they explained his story and views." Al-Thahbi has included his biography in his Al-Mizan commenting, "He was chief of those who belittled Abu Bakr and `Umer." In spite of this, however, both Sufyans quote his hadith, and so does Muhammad ibn Fudayl, while al-Tirmithi has relied on his authority, and Ibn Ma`in has held him trustworthy. He died in 137 A.H.

He just says that is weak book, this commentator is not any authority and I'm a shi'a- so I'm lying and fabricating etc. etc. , so I need some arabic scans as proof to help me. Thanks,

Was-Salaam

Edited by JawzofDETH
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