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In the Name of God بسم الله

Rijal Al-Kashi

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Rijal Al Kashi is lost what is remaining from it is what shaykh toosi compiled which were all imami shia narrators. Shaykh Kashi is one of the famous rijal classic scholars. and such scholars are not viewed as ijtihad and hold more weight than any scholar after Shaykh toosi and Shaykh Najashi rijal.


who wrote that rijal and why? is it based on ahadith? thats what i often wondered since i am in akhbari discussions ://

 Akhbarism dose not hold much weight to rijal anyways. and yes you can see it is narrations. i have never read what is known as rijal al kashi except seeing what is here though so i cannot say about if all of it is hadith.

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This will be a thread where translations of individual Riwayat from Rijal al-Kashi are assembled randomly, until the whole book is translated insha Allah.     حمدويه و إبراهيم، قالا حدثنا أيوب بن نوح،

First, I commend you for a close reading of the narration - this is in fact what is required.   1. It was Dawud b. Ali who ordered the killing to his chief of security (police), and that is why al-Say

حدثني أبو الحسن علي بن محمد بن قتيبة، قال حدثني الفضل بن شاذان، قال حدثنا أبي، عن غير واحد من أصحابا، عن محمد بن حكيم و صاحب له، قال أبو محمد : قد كان درس اسمه في كتاب أبي، قالا رأينا شريكا واقفا في ح

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حمدويه، قال حدثني العبيدي، عن حماد بن عيسى، قال، : دخلت على أبي الحسن الأول (عليه السلام) فقلت له جعلت فداك ادع الله لي أن يرزقني دارا و زوجة و ولدا و خادما و الحج في كل سنة فقال اللهم صل على محمد و آل محمد و ارزقه دارا و زوجة و ولدا و خادما و الحج خمسين سنة، قال حماد فلما اشترط خمسين سنة علمت أني لا أحج أكثر من خمسين سنة، قال حماد و حججت ثمانيا و أربعين سنة و هذه داري قد رزقتها و هذه زوجتي وراء الستر تسمع كلامي و هذا ابني و هذا خادمي قد رزقت كل ذلك، فحج بعد هذا الكلام حجتين تمام الخمسين، ثم خرج بعد الخمسين حاجا فزامل أبا العباس النوفلي القصير، فلما صار في موضع الإحرام دخل يغتسل فجاء الوادي فحمله فغرقه الماء رحمنا الله و إياه قبل أن يحج زيادة على الخمسين، عاش إلى وقت الرضا (عليه السلام) و توفي سنة تسع و مائتين، و كان من جهينة و كان أصله كوفيا و مسكنه البصرة، و عاش نيفا و سبعين سنة، و مات بوادي قناة بالمدينة و هو وادي يسيل من الشجرة إلى المدينة.
 

572. Hamdawayh who said: narrated to me al-Ubaydi from Hammad bin Isa who said: I entered upon Abi al-Hasan the First عليه السلام so I said to him - may I be made your ransom, supplicate to Allah for me that he grants me a house, and a wife, and a son, and a servant, and the ability to perform Hajj every year, so he said: O Allah bless Muhammad and the family of Muhammad and grant him a house, and a wife, and a son, and a servant, and the ability to perform Hajj for fifty years, Hammad said: so when he had laid the condition of it being fifty years I knew that I will not perform the Hajj exceeding fifty years, Hammad said: and I have gone to Hajj for forty eight years, and this is my house which I have been granted, and this is my wife behind the veil [barrier] hearing my voice, and this is my son, and this is my servant, I have been granted all that;

 

So he went to Hajj after these words of his two more times to make it fifty, then he came out after the fiftieth time seeking to make the Hajj, and he joined the company of Aba al-Abbas al-Nawfaliy al-Qasiyr, so when they had reached the location of making the Ihram he went in to make the Ghusl (i.e. in a stream) so a current came and carried him off, and the water drowned him, may Allah have mercy on us and him, and this was before he could make a Hajj beyond the fifty [he had made already], he lived to the time of al-Ridha عليه السلام and died in the year two hundred and nine, and he was from the tribe of Juhayna, and his origin was Kufah, while his place of residence was Basrah, and he lived to seventy and some odd years, and he died by the Qana riverbed near Madina, and it is an intermittent (dry) river that flows from al-Shajara towards Medina.

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طاهر بن عيسى، قال حدثني جعفر بن أحمد، قال حدثني الشجاعي، عن محمد بن الحسين، عن صفوان بن يحيى، عن حمزة بن الطيار، عن أبيه محمد قال، : جئت إلى باب أبي جعفر (عليه السلام) أستأذن عليه فلم يأذن لي و أذن لغيري، فرجعت إلى منزلي و أنا مغموم، فطرحت نفسي على سرير في الدار و ذهب عني النوم، فجعلت أفكر و أقول أ ليس المرجئة تقول كذا و القدرية تقول كذا و الحرورية تقول كذا و الزيدية تقول كذا، فيفسد عليهم قولهم، و أنا أفكر في هذا حتى نادى المنادي فإذا الباب تدق، فقلت من هذا فقال رسول أبي جعفر (عليه السلام) يقول لك أبو جعفر (عليه السلام) أجب فأخذت ثيابي و مضيت معه فدخلت عليه، فلما رءاني قال يا محمد لا إلى المرجئة و لا إلى القدرية و لا إلى الحرورية و لا إلى الزيدية، و لكن إلينا، إنما حجبتك لكذا و كذا، فقبلت و قلت به

 

649. Tahir bin Isa who said: narrated to me Ja'far bin Ahmad who said: narrated to me al-Shujaiy from Muhammad bin al-Husayn from Safwan bin Yahya from Hamza bin al-Tayyar from his father Muhammad who said: I came to the door of Abu Ja'far عليه السلام seeking permission to enter, so he did not permit me, and permitted others apart from me, so I returned to my house full of sadness, and threw myself upon the bed in the room, but all sleep had left me (i.e. I could not sleep), so I remained deep in thought (i.e. thinking of which Madhhab to follow), saying to myself - do not the Murjia say (i.e. believe) the following (i.e. enumerating their doctrinal tenet), and do not the Qadariyya say the following, and do not the Haruriyya say the following, and do not the Zaydiyya say the following, because of which their beliefs are invalidated (i.e. due to the flaws they contain), and I remained thinking about this, until a caller called, and I realized that the door was being knocked, I said: who is it? he said: the messenger of Abi Ja'far عليه السلام, Abu Ja'far says to you - answer (my call), so I put on my clothes and left with him until I entered upon him (i.e. Abu Ja'far), so when he saw me he said: O Muhammad - not to the Murjia, nor to the Qadariyya, nor to the Haruriyya, nor to the Zaydiyya, rather to us, I had barred you for such and such reason, so I accepted and began believing in him (i.e. his Immamate).  

 

NOTES:

 

Muhammad al-Tayyar was a distinguished and well-known dialectic theologian (Mutakallim) who was not comfortable with all these aforementioned Madhahib due to their inherent weaknesses which he found within them, thus, he sought out Abu Ja'far to find an alternative, this Riwayah captures the initial meeting.

 

The Murjia - are those who believe in postponing judgement about those who commit serious sins, and consider these sinners as Muslims. It was a reaction to the extreme beliefs of the Kharijites who considered the serious sinners as apostates. Majority of the proto-Sunnis at their earliest stage can be categorized as Murjia.

 

The Haruriyya - this is another name for the Khawarij who emerged in the aftermath of the inconclusive Siffin war, they considered Ali mistaken for allowing the arbitration, and limited all rule solely to Allah.

 

The Qadariyya - are those who believe that man has total free will and is ultimately responsible for all his actions, they were the reaction to the Jabriyya who considered all man's actions to be created and pre-determined.

 

The Zaydiyya - those who consider the Immamate to be in the unspecified descendants of Ali who comes out by the sword to fight the tyrants, they allow for the rule of the Mafdul over the Afdal, and do not require Nass or believe in Isma.

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قال محمد بن مسعود حدثني محمد بن نصير، قال حدثني محمد بن الحسين، عن جعفر بن بشير، عن ابن بكير، عن حمزة بن الطيار، قال، : سألني أبو عبد الله (عليه السلام) عن قراءة القرآن فقلت ما أنا بذلك، قال لكن أبوك، قال، فسألني عن الفرائض فقلت أنا و ما أنا بذلك فقال لكن أبوك، قال، ثم قال إن رجلا من قريش كان لي صديقا و كان عالما قارئا، فاجتمع هو و أبوك عند أبي جعفر (عليه السلام) ، فقال ليقبل كل واحد منكما على صاحبه و يسائل كل واحد منكما صاحبه ففعلا، فقال القرشي لأبي جعفر (عليه السلام) قد علمت ما أردت أردت أن تعلمني أن في أصحابك مثل هذا، قال هو ذاك كيف رأيت


648. Muhammad bin Masud said: narrated to me Muhammad bin Nasiyr who said: narrated to me Muhammad bin al-Husayn from Ja'far bin Bashir from Ibn Bukayr from Hamza bin al-Tayyar who said: Abu Abdillah عليه السلام asked me about the recitation of the Qur'an (i.e. how good was I in it), I said: I am not all that (proficient in it), he عليه السلام said: but your father (was), he (Hamza) said: then he asked me about my knowledge of the inheritance laws, so I said: I am not all that (good at it), he عليه السلام said: but your father (was), then he (Abu Abdillah) said: there was a man from the Quraysh who was a friend of mine, he was both knowledgeable and a reciter of the Qur'an, it happened once that he and your father gathered together at Abu Ja'far's عليه السلام, so he (Abu Ja'far) said: let the both of you face each other and begin questioning one another (i.e. about different Masail), so they did as they were told, afterwards the Qurayshi man said to Abi Ja'far - I have realized what you wanted by this, you wanted to show me that among your companions their is someone like him (i.e. Hamza's father), he (Abu Ja'far) said: he is such - how did you find (him)? Edited by Islamic Salvation
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علي بن محمد بن قتيبة النيسابوري، قال حدثني أبو زكريا يحيى بن أبي بكر، قال : قال النظام لهشام بن الحكم إن أهل الجنة لا يبقون في الجنة بقاء الأبد فيكون بقاؤهم كبقاء الله و محال أن يبقوا كذلك، فقال هشام إن أهل الجنة يبقون بمبق لهم و الله يبقى بلا مبق و ليس هو كذلك، فقال محال أن يبقوا للأبد، قال، قال ما يصيرون قال يدركهم الخمود، قال فبلغك أن في الجنة ما تشتهي الأنفس قال نعم، قال فإن اشتهوا و سألوا ربهم بقاء الأبد قال إن الله تعالى لا يلهمهم ذلك، قال فلو أن رجلا من أهل الجنة نظر إلى ثمرة على شجرة، فمد يده ليأخذها فتدلت إليه الشجرة و الثمار، ثم كانت منه فلتة فنظر إلى ثمرة أخرى أحسن منها، فمد يده اليسرى ليأخذها فأدركه الخمود، و يداه متعلقة بشجرتين، فارتفعت الأشجار و بقي هو مصلوبا، فبلغك أن في الجنة مصلوبين قال هذا محال، قال فالذي أتيت به أمحل منه، أن يكون قوم قد خلقوا و عاشوا فأدخلوا الجنان يموتهم فيها يا جاهل
 

493. Ali bin Muhammad bin Qutayba al-Naysaburi who said: narrated to me Abu Zakariyya Yahya bin Abi Bakr who said: al-Nazzam said to Hisham bin al-Hakam - the people of Jannah will not remain in it forever, for if so, their continued existence will be like that of Allah, and it is impossible for them to be like that (i.e. identical to Allah in his continued existence), so Hisham said to him - the people of Jannah will be continuing to exist due to the One who sustains them, while Allah exists without needing anyone to sustain Him, and thus it is not the same (i.e. the two forms of continued existence are not identical to each other), so he (al-Nazzam) said (adamantly): it is impossible for them to remain forever! he (Abu Zakariyya) said: he (Hisham) said: what happens to them? he (al-Nazzam) said: they meet extinction (i.e. die), he (Hisham) said: has it reached you (i.e. are you aware) that in Jannah their is for one what he desires? he (al-Nazzam) said: yes, he (Hisham) said: so what if they desire and ask their Lord to live forever? he (al-Nazzam) said: Allah - the Exalted - will not inspire them to ask for that, he (Hisham) said: assume that a man from the people of Jannah sees a fruit on a tree, so he extends his hand to take it, so both the tree and the fruit bend towards him, then he happens to glance sideways and finds another fruit better than this one, so he extends his other hand to take it, at that moment - death overtakes him whilst in such a state, with both his hands continuedly grasping the two trees, so the trees (i.e. which were bent to facilitate plucking) rise back (to their normal height), and he becomes crucified, so has it reached you that there are the crucified ones in Jannah? he (al-Nazzam) said: that is impossible! he (Hisham) said: then what you have brought (i.e. contend) is even more impossible! that a people are created, given life, and made to enter into the gardens only to be killed therein - O Ignorant one!

NOTES:

al-Nazzam was a very well known and controversial Mu'tazili thinker of the early period, he rejected all the Akhbar, even the Mutawatir, he also rejected the so-called Ijma, he deemed only the Qur'an as interpreted by Reason as having any legitimacy in religious arguments.

 

Note that Hisham's parable argument is loaded with sarcasm to evidence the folly of unbounded reason and speculation in matters of Ghayb.

 

For more about al-Nazzam refer to http://en.wikipedia.org/wiki/Ibrahim_an-Nazzam and also Accomodation and Resistance -  Classical Mu'tazilites on Hadith http://www.jstor.org/discover/10.1086/666732?uid=3739224&uid=2134&uid=2&uid=70&uid=4&sid=21103120566861

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حمدويه وابراهيم ابنا نصير ، قالا : حدثنا محمد بن عيسى ، عن ابن أبي عمير عن هشام بن الحكم ، قال ، دخل أبو موسى البناء على أبي عبد الله عليه‌ السلام مع نفر من أصحابه ، فقال لهم أبو عبد الله عليه‌ السلام : احتفظوا بهذا الشيخ! قال ، فذهب على وجهه في طريق مكة ، فذهب من قزح فلم ير بعد ذلك

 

561. Hamdawayh and Ibrahim the sons of Nasiyr both of whom said: narrated to us Muhammad bin Isa from Ibn Abi Umayr from Hisham bin al-Hakam who said: Abu Musa – the builder – entered upon Abi Abdillah عليه السلام accompanied by a number of his companions, so Abu Abdillah عليه السلام said to them (i.e. the companions): take care of (i.e. guard and protect) this old man (i.e. Abu Musa)! he (Hisham) said: so he (i.e. Abu Musa) set off (alone) to attend to his affairs via the road to Makkah, so he (i.e. Abu Musa) departed from (i.e. left) Quzah[1] and was never seen again (i.e. was lost in the desert).
 


NOTES:

Their is a lot of manuscriptal variation about the name of this location where Abu Musa was last seen.

Al-Tustari maintains that it is Quzah (قزح) – which is a mountain in Muzdalifa, while, Mir Damad maintains that it is Qurh (قرح), the market place of Wadi al-Qurra (a valley found between Medina and Syria) at which the prophet built a Masjid and wherein he prayed.
 

Other manuscripts have مرح and even فرح

 

The Riwaya shows that the Imam had been given fore-knowledge of what was to happen to Abu Musa.

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أيوب بن نوح، عن صفوان بن يحيى، عن كليب بن معاوية الأسدي، قال، : سمعت أبا عبد الله (عليه السلام) يقول و الله إنكم لعلى دين الله و دين ملائكته فأعينوني بورع و اجتهاد، فو الله ما يتقبل إلا منكم، فاتقوا الله و كفوا ألسنتكم و صلوا في مساجدهم، فإذا تميز القوم فتميزوا
 

628. Ayub bin Nuh from Safwan bin Yahya from Kulayb bin Muawiya al-Asadi who said: I heard Aba Abdillah عليه السلام saying: by Allah! You (i.e. the Shia) are upon the Diin of Allah and upon the Diin of His angels, so aid me (i.e. support me in this) by having uprightness (against evil) and struggling (in the way of Allah - by performing good), for by Allah! it is not accepted from anyone except from you, so be conscious of Allah, and silence your tongues, and pray in their Masajid (i.e. the mosques of the A’mmah), but if they (i.e. the A’mmah) distinguish themselves (i.e. distinctly separate themselves over a matter) then you too distingush yourselves.

 

NOTES:
 

- This is the Wassiya of the Imam to his Shia.

 

- We are upon the Diin of Allah and His angels, and it is not accepted from anyone except us, but only if we have Wara and Ijtihad and Taqwa, three keywords that have occured in most of the instructions of the Aimmah to their Shia.

- The Imam asks the Shia to help him in this because he is responsible for them in front of Allah as their leader, and thus wishes for their salvation, therefore, their cooperation will make easy the matter, also, he does not want to be humiliated in front of Allah because of his Shia.

- The last statement of the Imam means that it is not right to blend in with them to the extent that the Haqq is not known from the Batil, even though we pray in their Masajid and generally have cordial relations with them outwardly, therefore, if they distingush themselves in a specific matter of the Diin that is contrary to our beliefs we have to make a stand and also distinguish/set apart/differentiate/classify ourselves (maintain our unique peculiarity which characterizes us) otherwise the Haqq will not be known since its people (i.e. the Shia) are hiding, obscure and their stand cannot be recognized.

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محمد بن مسعود، قال حدثني محمد بن نصير و جبريل بن أحمد، قالا حدثنا محمد بن عيسى، قال حدثني يعقوب بن يقطين، قال، : سمعت أبا الحسن الخراساني (عليه السلام) يقول أما إن علي بن يقطين مضى و صاحبه عنه راض، يعني أبا الحسن عليه السلام
 

809. Muhammad bin Masud who said: narrated to me Muhammad bin Nasiyr AND Jibril bin Ahmad both of whom said: narrated to us Muhammad bin Isa who said: narrated to me Yaqub bin Yaqtin who said: I heard Abu al-Hasan al-Khurasani (i.e. al-Ridha) عليه السلام say - as for Ali bin Yaqtin then he left (this world) while his master was pleased with him - meaning by that Abu al-Hasan (i.e. al-Kadhim) عليه السلام

NOTES:

Ali bin Yaqtin left this world while al-Kadhim was pleased with him according to al-Ridha.

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وجدت بخط أبي عبد الله محمد بن شاذان، قال العبيدي محمد بن عيسى، حدثني الحسن بن علي بن فضال، قال : قال عبد الله بن المغيرة كنت واقفا فحججت على تلك الحالة، فلما صرت بمكة خلج في صدري شي‏ء، فتعلقت بالملتزم ثم قلت اللهم قد علمت طلبتي و إرادتي فأرشدني إلى خير الأديان فوقع في نفسي أن آتي الرضا (عليه السلام) فأتيت المدينة فوقفت ببابه فقلت للغلام قل لمولاك رجل من أهل العراق بالباب فسمعت نداءه ادخل يا عبد الله بن المغيرة فدخلت فلما نظر إلي قال قد أجاب الله دعوتك و هداك لدينك، فقلت أشهد أنك حجة الله و أمينه على خلقه

 

1110. I (i.e. al-Kashshi) found in the handwriting of Abi Abdillah Muhammad bin Shadhan (written): al-Ubaydi Muhammad bin Isa said: narrated to me al-Hasan bin Ali bin Fadhal who said: Abdallah bin al-Mughira said: I had stopped (i.e. at the Imamate of al-Kadhim) - and made the pilgrimage in that state, so when I had reached Makka – a state of unease (doubt) occupied me, so I clinged to the Multazam (i.e. the narrow part of the wall of the Ka’ba between its door and the black stone) and said: O my Allah, you have known my seeking, and my intention, so guide me to the best of Diins, so it came to me then (I had a thought) to go to al-Ridha, so I went to Madina, and stood by his door, so I said to the servant: inform your master that a man from the people of Iraq is by the door, so I heard his call – enter O Abdallah bin al-Mughira, so I entered, so when he saw me he said: Allah has answered your call, and guided you to your Diin, so I said: I bear witness that you are the Proof of Allah and his Trustee upon his creations.
 
NOTES:

This Hadith is Mu'tabar based upon its Shawahid - In Sha Allah, specifically the one in Uyun (and al-Ikhtisas). [with reservations about the latter].

Abdallah bin al-Mughira was a Waqifi and then returned, this is in opposition to al-Khoei, who weakens all the chains of these reports individually, without resorting to strengthening via corraboration, and thus denies Abdallah bin al-Mughira ever being a Waqifi.

al-Kulayni narrates this same report in his al-Kafi with identical wordings. Refer to Usul al-Kafi, Kitab al-Hujja, Chapter 81, Hadith 13.

He begins the chain Muallaqan at Ibn Fadhal > Abdallah bin al-Mughira, but the strange thing which should be noted is that their is nothing in the previous chain to resolve this Irsal (something which is unusual in al-Kulayni's practice) - make what you may of this - maybe someone from the Ahl al-Ilm can comment on this.

Abdallah bin al-Mughira is one of the greatest companions of al-Kadhim and al-Ridha, having 512 narrations in the four books, and from the undisputed Ashab al-Ijma.

al-Najashi says about him

ثقة ثقة، لا يعدل به أحد من جلالته ودينه وورعه

Thiqa, Thiqa, no one can match him in his merit, and in his Diin, and in his piety.
 
And an odd thing from al-Tusi is that he does not mention a Tawthiq for Abdallah in all his Rijali works.

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jazaka Allah khayra but I think knowing arabic is not enough for translating ahadeeth

I just read the first and last posts and here we go:

عریف 

means: spy or one in charge of collecting tax not chief

 

الامام علیه‌السلام لا یرید بقوله صاحب‌القبر، الرسول الاعظم صلی‌الله‌علیه‌و‌آله و سلم، فانه لا مخاصمه فی الرسول ص، بل هی العنوان المشیر الی صاحب قبر بجانب قبر الرسول، و هذه الاستعمالات کانت مرسومة فی زمن الائمه علیهم‌السلام لاجل التقیه 

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jazaka Allah khayra but I think knowing arabic is not enough for translating ahadeeth

I just read the first and last posts and here we go:

عریف 

means: spy or one in charge of collecting tax not chief

 

What you bring is not the sole meaning of the word.

 

عریف points to a leadership position beyond just informing on those under him to the governors of the Khalifa or mere tax-collecting, he is the access point between the central administration and the grass root collective units within a tribe or related clans.

 

و العَرِيفُ الْقَيِّمُ بأَمرِ القوم وسيّدُهم

 

 هُوَ عَرِيفُ القَوْمِ - العَالِمُ بِأُمُورِهِمْ

 

والمعنى - القَيِّم ، سيد القوم

 

المراد بالعرفاء هنا جمع عريف وهو العالم بالشيء والذى يعرف أصحابه والقيم بامر القوم والنقيب

 

العَريفُ: القيّم والسيد لمعرفته بسياسة القوم

 

هو القيم الذي يقوم بأمر القوم، يقول: إنه شجاع مِقدام، له موقف مع كل قبيلة، فالقبائل جميعها تطلبه

 

 هو القيم بأمر القبيلة والمحلة، يلي أمرهم، ويتعرف الأمير منه أحوالهم

 

I think my translation as 'chief' - to mean overseer of the affairs is appropriate, since English does not have one-word equivalent.

 

 

  

الامام علیه‌السلام لا یرید بقوله صاحب‌القبر، الرسول الاعظم صلی‌الله‌علیه‌و‌آله و سلم، فانه لا مخاصمه فی الرسول ص، بل هی العنوان المشیر الی صاحب قبر بجانب قبر الرسول، و هذه الاستعمالات کانت مرسومة فی زمن الائمه علیهم‌السلام لاجل التقیه

 

أفدتني - جزاك الله

 

I will edit the translation to reflect this. It makes sense - I had overlooked it.

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حمدويه و إبراهيم، قالا حدثنا العبيدي، عن ابن عمير، عن إسماعيل البصري، عن أبي غيلان، قال : أتيت الفضيل بن يسار، فأخبرته أن محمدا و إبراهيم ابني عبد الله بن الحسن قد خرجا، فقال لي ليس أمرهما بشي‏ء قال فصنعت ذلك مرارا كل ذلك يرد على مثل هذا الرد، قال، قلت رحمك الله قد أتيتك غير مرة أخبرك فتقول ليس أمرهما بشي‏ء أ فبرأيك تقول هذا قال، فقال لا و الله و لكن سمعت أبا عبد الله (عليه السلام) يقول إن خرجا قتلا
 

382. Hamdawayh AND Ibrahim both of whom said: narrated to us al-Ubaydi from Ibn Abi Umayr from Ismail al-Basri from Abi Ghaylan who said: I came to al-Fudhayl bin Yasar and informed him that Muhammad [Nafs al-Zakiyya] and Ibrahim the two sons of Abdallah bin al-Hasan had come out (in revolt), so he said to me: their affair is nought [will come to nothing], he (Abi Ghaylan) said: I did this repeatedly while he (al-Fudhayl) kept on replying me in all these instances with the same reply [i.e. nothing will come out of their revolt], he (Abi Ghaylan) said: so I said to him: may Allah have mercy on you, I have come to you more than once mentioning it (the affair of the two) to you while you keep on reiterating that their affair is nought, so do you say this out of your own opinion? he (Abi Ghaylan) said: he (al-Fudhayl) said: No by Allah, rather I heard Aba Abdillah عليه السلام saying: if they (Muhammad and Ibrahim) come out (in revolt) they will be killed.

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جعفر بن أحمد بن أيوب، روى عن صفوان، عن عمرو بن حريث، عن أبي عبد الله (عليه السلام) قال: دخلت عليه و هو في منزل أخيه عبد الله بن محمد، فقلت له جعلت فداك ما حولك إلى هذا المنزل قال طلب النزهة، قال، قلت جعلت فداك ألا أقص عليك ديني الذي أدين به قال بلى يا عمرو، قلت إني أدين الله بشهادة أن لا إله إلا الله، و أن محمدا عبده و رسوله، وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ، و إقام الصلاة و إيتاء الزكاة و صوم شهر رمضان و حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا، و الولاية لعلي بن أبي طالب أمير المؤمنين بعد رسول الله صلى الله عليهما، و الولاية للحسن و الحسين و الولاية لعلي بن الحسين و الولاية لمحمد بن علي و لك من بعده، و أنتم أئمتي عليه أحيا و عليه أموت و أدين الله به، قال يا عمرو هذا و الله ديني و دين آبائي الذي ندين الله به في السر و العلانية، فاتق الله و كف لسانك إلا من خير، و لا تقل إني هديت نفسي بل الله هداك، فأد شكر ما أنعم الله عليك، و لا تكن ممن إذا أقبل طعن في عينيه و إذا أدبر طعن في قفاه، و لا تحمل الناس على كاهلك فإنه يوشك إن حملت الناس على كاهلك أن يصدعوا شعب كاهلك


792. Ja’far bin Ahmad bin Ayub (said): it is reported from Safwan from Amr bin Hurayth from Abi Abdillah عليه السلام, he (Amr) said: I entered upon him while he was in the house of his brother Abdallah bin Muhammad, so I said to him: may I be made your ransom, what has brought you to this place? he said: seeking privacy (seclusion or isolation from the multitudes) [or seeking a retreat (excursion to the country-gardens for a change)], he (Amr) said: I said to him: may I be made your ransom – do I not recount to you my Diin through which I worship (in beliefs and actions)? he said: you may do so O Amr, I (Amr) said: I worship Allah by bearing testimony that there is no god except for Allah, and that Muhammad is his slave and messenger, ‘and that the hour must surely come about – of which there is no doubt, and that Allah will raise those who are in the graves’, and establishing the Salat, and giving out the Zakat, and fasting the month of Ramadhan, ‘and pilgrimage to the House for the one who is able to have a way to it’, and the Wilaya for Ali bin Abi Talib – the Commander of the Faithful – after the Messenger of Allah صلى الله عليهما, and the Wilaya for al-Hasan and al-Husayn, and the Wilaya for Ali bin al-Husayn, and the Wilaya for Muhammad bin Ali, and for you after him, and that you are my Imams, upon this I live and upon it I will die, and I worship Allah through it, he said: O Amr, this is - by Allah - my Diin and the Diin of my fathers, through which we worship Allah, in secret (inwardly) and in the open (outwardly), so fear Allah, and withhold your tongue except for good, and do not say I have guided myself, rather Allah is the one who has guided you, so return (fulfill) gratitude (i.e. give thanks) for what Allah has blessed you with, and do not be like the one who - when he comes forth is blamed (criticized) to his eyes (in his presence), and when he turns around is blamed to his back (in his absence), and do not carry the people on your upper-back (give access to them to it), for it is probable (expected or feared) that if you carry the people on your upper-back they will split (tear) what is between your shoulders[1]. (Sahih by its chain in al-Kafi)

NOTES:

[1] al-Majlisi II says in Bihar - <<And do not carry the people upon your upper-back>>, that is, do not empower (embolden) the people against your own self by leaving the performance of Taqiyyah (so that they can destroy you), OR, by increasing in flattery and appeasement of them (due to your weakness), such that you are affected negatively (incur loss) by that, for instance, one (needlessly) stands as a guarantee for them, or bears for them what cannot be withstood (endured), or makes them covetous in that he rules against justice (for them), or agrees with them in what is not permissible. And this (second interpretation) is more beneficial even though the former interpretation is more apparent.

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حدثني محمد بن قولويه، قال حدثني سعد بن عبد الله بن أبي خلف القمي، قال حدثنا أحمد بن محمد بن عيسى، عن عبد الله بن محمد الحجال، عن العلاء بن رزين، عن عبد الله بن أبي يعفور، قال : قلت لأبي عبد الله (عليه السلام) إنه ليس كل ساعة ألقاك و لا يمكن القدوم، و يجي‏ء الرجل من أصحابنا فيسألني و ليس عندي كلما يسألني عنه، قال فما يمنعك من محمد بن مسلم الثقفي فإنه قد سمع من أبي و كان عنده وجيها


273. Narrated to me Muhammad bin Qulawayh who said: narrated to me Sa'd bin Abdallah bin Abi Khalaf al-Qummiy who said: narrated to us Ahmad bin Muhammad bin Isa from Abdallah bin Muhammad al-Hajjal from al-'Ala bin Razin from Abdallah bin Abi Ya'fur who said: I said to Abi Abdillah عليه السلام - I do not meet you (be with you) at all times, and it is impossible to travel (i.e. to come and reach you from Kufah), and a man from among our companions comes and asks me - but I do not have something (i.e. as an answer derived from your Hadith) for everything that he asks me about, he عليه السلام said: what prevents you from (going to) Muhammad bin Muslim al-Thaqafiy - for he had heard from my father and had a most favorable (i.e. close) position with him.

NOTES:

Those who know what the status of Abdallah bin Abi Ya'fur was - in the estimation of the Aimmah - can realize from this Sahih narration what Muhammad bin Muslim was - if even someone like Ibn Abi Ya'fur has to go and refer to him for what he does not know.
 

قال أبو أحمد فسمعت عبد الرحمن بن الحجاج و حماد بن عثمان يقولان ما كان أحد من الشيعة أفقه من محمد بن مسلم
 

Ibn Abi Umayr [a great companion in his own right] says that he heard Abd al-Rahman bin al-Hajjaj and Hammad bin Uthman [two great companions in their own right] saying: their was no one from the Shia who was more Afqah (knowledgeable in the Diin) than Muhammad bin Muslim.

And we only say وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ

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حدثني نصر بن الصباح، قال حدثني أحمد بن محمد بن عيسى، عن يحيى بن عمران، قال حدثنا محمد بن سنان، عن زيد الشحام، قال : كنا عند أبي عبد الله (عليه السلام) و نحن جماعة من الكوفيين، فدخل جعفر بن عفان على أبي عبد الله (عليه السلام) فقربه و أدناه، ثم قال يا جعفر قال لبيك جعلني الله فداك، قال بلغني أنك تقول الشعر في الحسين (عليه السلام) و تجيد فقال له نعم جعلني الله فداك، فقال قم فأنشده فبكي (عليه السلام) و من حوله حتى صارت له الدموع على وجهه و لحيته، ثم قال يا جعفر و الله لقد شهدك ملائكة الله المقربون هاهنا يسمعون قولك في الحسين (عليه السلام) و لقد بكوا كما بكينا أو أكثر، و لقد أوجب الله تعالى لك يا جعفر في ساعته الجنة بأسرها و غفر الله لك، فقال يا جعفر أ لا أزيدك قال نعم يا سيدي، قال ما من أحد قال في الحسين (عليه السلام) شعرا فبكى و أبكى به إلا أوجب الله له الجنة و غفر له


508. Narrated to me Nasr b. al-Sabah who said: narrated to me Ahmad b. Muhammad b. Isa from Yahya b. Imran who said: narrated to us Muhammad b. Sinan from Zayd al-Shahham who said: we were with Aba Abdillah – and we were a group of people from Kufah – when Ja’far b. Affan entered upon Abi Abdillah عليه السلام, so he (i.e. Abi Abdillah) brought him near and made him close (to himself), then he said: O Ja’far, he (i.e. Ja’far) said: at your service - may I be made your ransom, he (i.e. Abi Abdillah) said: it has reached me (i.e. I have been informed) that you recite poetry about al-Husayn عليه السلام and that you do it well (i.e. are proficient in it), so he (i.e. Ja’far) said: yes - may I be made your ransom, so he (i.e. Abi Abdillah) said: then stand and eulogize him (i.e. al-Husayn), so he (i.e. Abi Abdillah) cried (as a result of the poetry) and also those who were with him (cried similarly) until the tears were apparent in his (i.e. Abi Abdillah’s) face and beard, then he said: O Ja’far – by Allah! the angels of proximity have witnessed you right here – hearing your words about al-Husayn, and they have cried as we have cried or even more, and Allah – the Exalted – has made it obligatory upon you at this very moment the Jannah with all its comforts, and Allah has forgiven you, then he (Aba Abdillah) said: do I not increase (i.e. add more for) you? he said: yes O my master (do so), he said: there is not anyone who recites about al-Husayn a poem – so he cries and makes others cry due to it – except that Allah makes obligatory for him the Jannah and forgives him.
 
NOTE:
 
In other variants the Imam says to him قل، فأنشده حتى بكى - 'recite! so he (i.e. Ja'far) eulogized him, until he (i.e. al-Sadiq) cried ...' Edited by Islamic Salvation
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حدثني محمد بن قولويه و الحسين بن الحسن بن بندار القمي، قالا حدثنا سعد بن عبد الله، قال حدثني محمد بن عيسى بن عبيد، عن يونس بن عبد الرحمن، أن بعض أصحابنا سأله و أنا حاضر، فقال له يا أبا محمد ما أشدك في الحديث و أكثر إنكارك لما يرويه أصحابنا فما الذي يحملك على رد الأحاديث ؟ فقال : حدثني هشام بن الحكم : أنه سمع أبا عبد الله (عليه السلام) يقول لا تقبلوا علينا حديثا إلا ما وافق القرآن و السنة أو تجدون معه شاهدا من أحاديثنا المتقدمة، فإن المغيرة بن سعيد لعنه الله دس في كتب أصحاب أبي أحاديث لم يحدث بها أبي، فاتقوا الله و لا تقبلوا علينا ما خالف قول ربنا تعالى و سنة نبينا (صلى الله عليه و آله) فإنا إذا حدثنا قلنا قال الله عز و جل و قال رسول الله (صلى الله عليه وآله وسلم) قال يونس وافيت العراق فوجدت بها قطعة من أصحاب أبي جعفر (عليه السلام) و وجدت أصحاب أبي عبد الله (عليه السلام) متوافرين فسمعت منهم و أخذت كتبهم، فعرضتها من بعد على أبي الحسن الرضا (عليه السلام) فأنكر منها أحاديث كثيرة أن يكون من أحاديث أبي عبد الله (عليه السلام) و قال لي إن أبا الخطاب كذب على أبي عبد الله (عليه السلام) لعن الله أبا الخطاب و كذلك أصحاب أبي الخطاب يدسون هذه الأحاديث إلى يومنا هذا في كتب أصحاب أبي عبد الله (عليه السلام) ، فلا تقبلوا علينا خلاف القرآن، فإنا إن تحدثنا حدثنا بموافقة القرآن و موافقة السنة إنا عن الله و عن رسوله نحدث، و لا نقول قال فلان و فلان فيتناقض كلامنا إن كلام آخرنا مثل كلام أولنا و كلام أولنا مصادق لكلام آخرنا، فإذا أتاكم من يحدثكم بخلاف ذلك فردوه عليه و قولوا أنت أعلم و ما جئت به فإن مع كل قول منا حقيقة و عليه نورا، فما لا حقيقة معه و لا نور عليه فذلك من قول الشيطان
 

401. Narrated to me Muhammad b. Qulawayh AND al-Husayn b. al-Hasan b. Bundar al-Qummi – both of whom said: narrated to us Sa’d b. Abdallah who said: narrated to me Muhammad b. Isa b. Ubayd from Yunus b. Abd al-Rahman – that one of our companions asked him (i.e. Yunus) while I was present (i.e. Muhammad b. Isa b. Ubayd) – so he (i.e. the companion) said to him (i.e. Yunus): O Aba Muhammad - what made you stringent in the matter of the Hadith (i.e. made you adopt a critical attitude to it) and increased your rejection of what is narrated by our companions - so what leads you to reject the Ahadith? So he (i.e. Yunus) said: Hisham b. al-Hakam narrated to me that he heard Aba Abdillah عليه السلام saying: do not accept a Hadith on our authority except that which agrees with the Qur’an and the Sunna or you find for it a Shahid (witness) from our past Ahadith, for al-Mughira b. Said – may Allah curse him – has interpolated into the books of the companions of my father (i.e. al-Baqir عليه السلام) Ahadith which were not narrated by my father, so fear Allah, and do not accept on our authority that which opposes the words of our lord – the Exalted – and the Sunna of our prophet صلى الله عليه و آله, for when we (the Ahlulbayt) narrate we only do so saying - ‘Allah الله عز و جل said’ and ‘the messenger of Allah صلى الله عليه و آله said’, Yunus said: and I travelled to (i.e. reached) Iraq, so I found in it a small portion of the remaining companions of Abi Ja’far عليه السلام and I found in it a large number of the companions of Abi Abdillah عليه السلام, so I heard from them and took their books, so I presented them to Abi al-Hasan al-Ridha عليه السلام at a later time after that – so he rejected a lot of the Ahadith in them that they could possibly be the Ahadith of Aba Abdillah عليه السلام and he (i.e. al-Ridha) said: verily Aba al-Khattab had lied upon Abi Abdillah عليه السلام - may Allah curse Aba al-Khattab, and likewise, the companions of Aba al-Khattab do insert these Ahadith into the books of the companions of Aba Abdillah عليه السلام to this day of ours, so do not accept on our authority that which is against the Qur’an, for when we narrate we only do narrate what is in agreement with the Qur’an and in agreement with the Sunna, we narrate only on the authority of Allah and on the authority of the prophet, we do not say – so and so said (the following) and so and so said (the following) (i.e. we do not narrate from fallibles) - such that our words could ever contradict, the words of the last one of us is like the words of the first one of us, and the words of the first one of us collaborates (accredits) the words of the last one of us, so if anyone comes to you narrating a Hadith which opposes that - repel it back to him and say: you know best in regards what you have brought (its origins and circumstances), for there is for every word originating from us a truth with it and a light upon it, so what does not have a truth with it and no light upon it then it is from the words of the Shaytan. (Sahih)

 

NOTES:

 

This proactive stance of Yunus is in direct opposition to the stance of the Qumiyyun whereby they made Tawaquf for any Hadith that they found suspicious, examples of which have come before in this translation, the Qummis would fear rejecting a Hadith even if it appeared to directly contradict the Qur'an, this is one of the reasons why the Qumiyyun weakened Yunus b. Abd al-Rahman despite him being one of the foremost companions (apart from his rationalistic based theological views inherited from the school of Hisham b. al-Hakam - one of his primary mentors).

 

One also finds Ahadith propagating caution in rejecting Ahadith, this attitude would be opposite to what Yunus seems to be doing here, unless this apparent contradiction is resolved, and the real message of the Aimmah is revealed by study. All this is left for a more in-depth investigation by the students of Ilm.

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(bismillah)

 so if anyone comes to you narrating a Hadith which opposes that - repel it back to him and say: you know best in regards what you have brought (its origins and circumstances), for there is for every word originating from us a truth with it and a light upon it, so what does not have a truth with it and no light upon it then it is from the words of the Shaytan. (Sahih)

 

NOTES:

 

This proactive stance of Yunus is in direct opposition to the stance of the Qumiyyun whereby they made Tawaquf for any Hadith that they found suspicious, examples of which have come before in this translation, the Qummis would fear rejecting a Hadith even if it appeared to directly contradict the Qur'an, this is one of the reasons why the Qumiyyun weakened Yunus b. Abd al-Rahman despite him being one of the foremost companions (apart from his rationalistic based theological views inherited from the school of Hisham b. al-Hakam - one of his primary mentors).

 

One also finds Ahadith propagating caution in rejecting Ahadith, this attitude would be opposite to what Yunus seems to be doing here, unless this apparent contradiction is resolved, and the real message of the Aimmah is revealed by study. All this is left for a more in-depth investigation by the students of Ilm.

 

 

I doesn't seem like this was the case. Yunus رحمه الله himself is narrating that al-Rida [as] said to repel it back to the narrator~, seems like tawaqquf to me. I think perhaps Yunus' "inkar" of ahadith was not in fact inkar, just `adam qubul and tawaqquf.

 

الله الأعلم

في أمان الله

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حدثني محمد بن قولويه ، قال حدثني سعد ، عن أحمد بن محمد بن عيسى ، ومحمد بن عبد الله المسمعي ، عن علي بن أسباط ، عن محمد بن عبد الله بن زرارة ، عن أبيه قال : بعث زرارة عبيدا ابنه يسئل عن خبر أبي الحسن عليه السلام فجائه الموت قبل رجوع عبيد إليه فأخذ المصحف فأعلاه فوق رأسه وقال : ان الامام بعد جعفر بن محمد من اسمه بين الدفتين في جملة القرآن منصوص عليه من الذين أوجب الله طاعتهم على خلقه ، أنا مؤمن به قال : فأخبر بذلك أبو السحن الأول عليه السلام فقال : والله كان زرارة مهاجرا إلى الله تعالى

  

254. Narrated to me Muhammad b. Qulawayh who said: narrated to me Sa'd from Ahmad b. Muhammad b. Isa AND Muhammad b. Abdallah al-Mismaiy from Ali b. Asbat from Muhammad b. Abdallah b. Zurara from his father (Abdallah b. Zurara) who said: Zurara sent Ubayd - his son - to ask about the affair (i.e. Immamate) of Abi al-Hasan عليه السلام, so he (i.e. Zurara) died before his son Ubayd came back to him, so he (Zurara) took a Mushaf (i.e. of the Qur'an - just before he died) and raised it above his head and said: the Imam after Ja'far bin Muhammad عليه السلام is the one whose name is between the two covers (of the Mushaf) in the generality of the Qur'an, appointed (in a clear designation) by those whose obedience has been made obligatory by Allah upon His creation - and I am a believer in him, so Abu al-Hasan عليه السلام - the first - was later informed of this - so he said: by Allah! Zurara was an emigrator (Muhajir) to Allah.



حمدويه بن نصير ، قال : حدثني محمد بن عيسى بن عبيد عن محمد ابن أبي عمير ، عن جميل بن دراج وغيره ، قال : وجه زرارة عبيدا ابنه إلى المدينة يستخبر له خبر أبي الحسن عليه السلام وعبد الله بن أبي عبد الله ، فمات قبل أن يرجع إليه عبيد

قال محمد بن أبي عمير ، حدثني محمد بن حكيم ، قال : قلت لأبي الحسن الأول عليه السلام وذكرت له زرارة وتوجيهه ابنه عبيدا إلي المدينة ، فقال أبو الحسن : اني لأرجو ا أن يكون زرارة ممن قال الله تعالى وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ
 

255. Hamdawayh b. Nasiyr who said: narrated to me Muhammad b. Isa b. Ubayd from Muhammad b. Abi Umayr from Jamil b. Darraj and others apart from him, he (Jamil) said: Zurara sent his son Ubayd to Madina to investigate for him the matter of Abi al-Hasan عليه السلام and Abdallah b. Abi Abdillah (al-Aftah, another son of al-Sadiq who had also announced his Imamah), so he (Zurara) died before Ubyad (his son) could return to him (with news).

Muhammad b. Abi Umayr said: narrated to me Muhammad b. Hukaym who said: I talked to Abi al-Hasan عليه السلام - the first - and mentioned to him Zurara and his act of sending his son Ubayd to Madina, so Abu al-Hasan عليه السلام said: I do hope that Zurara is among those about whom Allah has said: 'and whoever comes out of his home emigrating (i.e. Muhajiran) to Allah and his messenger - and death overtakes him (in such a state) - then he has already secured his reward from Allah' (4:100).

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حدثني محمد بن قولويه، قال حدثني سعد بن عبد الله بن أبي خلف، قال حدثنا محمد بن عثمان بن رشيد، قال حدثني الحسن بن علي بن يقطين، عن أخيه أحمد بن علي، عن أبيه علي بن يقطين، قال : لما كانت وفاة أبي عبد الله (عليه السلام) قال الناس بعبد الله بن جعفر، و اختلفوا فقائل قال به، و قائل قال بأبي الحسن (عليه السلام) فدعا زرارة ابنه عبيدا فقال يا بني الناس مختلفون في هذا الأمر فمن قال بعبد الله فإنما ذهب إلى الخبر الذي جاء أن الإمامة في الكبير من ولد الإمام، فشد راحلتك و امض إلى المدينة حتى تأتيني بصحة الأمر فشد راحلته و مضى إلى المدينة، و اعتل زرارة فلما حضرته الوفاة سأل عن عبيد، فقيل إنه لم يقدم، فدعا بالمصحف فقال اللهم إني مصدق بما جاء نبيك محمد فيما أنزلته عليه و بينته لنا على لسانه، و إني مصدق بما أنزلته عليه في هذا الجامع، و إن عقدي و ديني الذي يأتيني به عبيد ابني و ما بينته في كتابك، فإن أمتني قبل هذا فهذه شهادتي على نفسي و إقراري بما يأتي به عبيد ابني و أنت الشهيد على بذلك فمات زرارة، و قدم عبيد، فقصدناه لنسلم عليه فسألوه عن الأمر الذي قصده فأخبرهم أن أبا الحسن (عليه السلام) صاحبهم
 

251. Narrated to me Muhammad b. Qulawayh who said: narrated to me Sa’d b. Abdallah b. Abi Khalaf who said: narrated to us Muhammad b. Uthman b. Rashid who said: narrated to me al-Hasan b. Ali b. Yaqtin from his brother Ahmad b. Ali from his father Ali b. Yaqtin who said: when the death of Abi Abdillah عليه السلام occurred - the masses of the people believed in (lit. said by) Abdallah b. Ja’far (i.e. as the next Imam), and they also differed, so one would believe in him, and another would believe in Abi al-Hasan عليه السلام, so Zurara called his son Ubayd and said: O my son, the people have differed regarding this matter, so the one who says by Abdallah (i.e. believes in his Imama) then he has depended upon the report that has come that the Imama is with the eldest from the children of the Imam, so prepare yourself for the journey (ready your she-camel) and depart to Madina so that you can come back to me with the correct position in the affair, so he (Ubayd) prepared himself for the journey (readied his she-camel) and departed to Madina, and Zurara fell ill, so when he was close to death – he asked for Ubayd, so it was said to him – he has not returned yet, so he asked for the Mushaf and said: O my Allah, I believe in the truth of what your prophet Muhammad has come with – in what you revealed to him and in what you made clear to us upon (through) his tongue, and I believe in the truth of what you revealed to him in this collection (i.e. the Qur’an), and my belief and religion is that which my son Ubayd will come to me with and what you have elucidated in your book, so if you cause me to die before that then this is my testimony upon my own self, and my declaration in affirming what my son Ubayd comes to me with, and you are my witness upon that, so Zurara died, and Ubayd came back, so we went out to meet him so that we can greet him, so they asked him about what the result of what he had gone out for was, so he informed them that Aba al-Hasan عليه السلام was their man.

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وجدت بخط جبريل بن أحمد الفاريابي، حدثني محمد بن عبد الله بن مهران، قال أخبرني أحمد بن محمد بن أبي نصر، قال، : دخلت على أبي الحسن (عليه السلام) أنا و صفوان بن يحيى و محمد بن سنان و أظنه، قال، عبد الله بن المغيرة أو عبد الله بن جندب و هو بصري قال فجلسنا عنده ساعة ثم قمنا، فقال لي أما أنت يا أحمد فاجلس، فجلست، فأقبل يحدثني فأسأله فيجيبني، حتى ذهب عامة الليل، فلما أردت الانصراف، قال لي يا أحمد تنصرف أو تبيت قلت جعلت فداك ذاك إليك إن أمرت بالانصراف انصرفت و إن أمرت بالقيام أقمت قال أقم فهذا الحر و قد هدأ الليل و ناموا، فقام و انصرف، فلما ظننت أنه قد دخل خررت لله ساجدا، فقلت الحمد لله حجة الله و وارث علم النبيين أنس بي من بين إخواني و حببني، فأنا في سجدتي و شكري فما علمت إلا و قد رفسني برجله، ثم قمت فأخذ بيدي فغمزها ثم قال يا أحمد إن أمير المؤمنين (عليه السلام) عاد صعصعة بن صوحان في مرضه، فلما قام من عنده قال له يا صعصعة لا تفتخرن على إخوانك بعيادتي إياك و اتق الله ثم انصرف عني
 

1099. I found in the handwriting of Jibril b. Ahmad al-Fariyabi: narrated to me Muhammad b. `Abdallah b. Mihran who said: reported to me Ahmad b. Muhammad b. Abi Nasr who said: I entered upon Abi al-Hasan (al-Ridha) عليه السلام - me, and Safwan b. Yahya, and Muhammad b. Sinan, and I (i.e. Muhammad b. `Abdallah b. Mihran) think that he (i.e. Ahmad b. Muhammad b. Nasr) also said `Abdallah b. al-Mughira or `Abdallah b. Jundab - and he (i.e. the latter) is a Basran (this interjection and doubt is from Muhammad b. `Abdallah b. Mihran); (Ahmad b. Muhammad b. Abi Nasr resumes reporting): so we sat at his place (i.e. al-Ridha's عليه السلام) for a while then we stood (to leave), so he عليه السلام said to me – as for you Ahmad then remain seated, so I sat down (i.e. while the others left), so he began narrating to me, and I would ask him and he would reply me, until most of the night had passed, so when I wanted to leave he عليه السلام said to me – O Ahmad, will you leave or spend the night (here)? I said: may I be made your ransom, that is for you (to decide), if you order me to leave I will do so, and if you order me to stay I will do so, he عليه السلام said: stay, for there is this heat (it is sweltering), and the night has abated, and they (the people) have all slept (already), then he عليه السلام stood and left, so when I thought that he had entered (into the other room), I threw myself into prostration to Allah and said – ‘All praise is due to Allah, the proof of Allah and the inheritor of the knowledge of the prophets has sought my company from among my brothers and preferred (i.e. loved) me best’, so while I was still in my prostration and in my thanks-giving (to Allah) I was caught unaware (that he had returned) until he عليه السلام poked me with his foot, so I rose (from the prostration), so he took my hand and squeezed it, then he said: O Ahmad, Amir al-Mu’minin عليه السلام once visited Sa'sa'ah b. Sohan in his (i.e. Sa'sa'ah’s) sickness, so when he (Amir al-Mu’minin) stood to take leave of him – he عليه السلام said (to him): 'O Sa'sa'ah – do not be proud over your brothers (fellow Shias) because of me visiting you - and fear Allah', then he (al-Ridha عليه السلام) departed from me.

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وجدت بخط جبريل بن أحمد الفاريابي، حدثني محمد بن عبد الله بن مهران، قال أخبرني أحمد بن محمد بن أبي نصر، قال، : دخلت على أبي الحسن (عليه السلام) أنا و صفوان بن يحيى و محمد بن سنان و أظنه، قال، عبد الله بن المغيرة أو عبد الله بن جندب و هو بصري قال فجلسنا عنده ساعة ثم قمنا، فقال لي أما أنت يا أحمد فاجلس، فجلست، فأقبل يحدثني فأسأله فيجيبني، حتى ذهب عامة الليل، فلما أردت الانصراف، قال لي يا أحمد تنصرف أو تبيت قلت جعلت فداك ذاك إليك إن أمرت بالانصراف انصرفت و إن أمرت بالقيام أقمت قال أقم فهذا الحر و قد هدأ الليل و ناموا، فقام و انصرف، فلما ظننت أنه قد دخل خررت لله ساجدا، فقلت الحمد لله حجة الله و وارث علم النبيين أنس بي من بين إخواني و حببني، فأنا في سجدتي و شكري فما علمت إلا و قد رفسني برجله، ثم قمت فأخذ بيدي فغمزها ثم قال يا أحمد إن أمير المؤمنين (عليه السلام) عاد صعصعة بن صوحان في مرضه، فلما قام من عنده قال له يا صعصعة لا تفتخرن على إخوانك بعيادتي إياك و اتق الله ثم انصرف عني

 

1099. I found in the handwriting of Jibril b. Ahmad al-Fariyabi: narrated to me Muhammad b. `Abdallah b. Mihran who said: reported to me Ahmad b. Muhammad b. Abi Nasr who said: I entered upon Abi al-Hasan (al-Ridha) عليه السلام - me, and Safwan b. Yahya, and Muhammad b. Sinan, and I (i.e. Muhammad b. `Abdallah b. Mihran) think that he (i.e. Ahmad b. Muhammad b. Nasr) also said `Abdallah b. al-Mughira or `Abdallah b. Jundab - and he (i.e. the latter) is a Basran (this interjection and doubt is from Muhammad b. `Abdallah b. Mihran); (Ahmad b. Muhammad b. Abi Nasr resumes reporting): so we sat at his place (i.e. al-Ridha's عليه السلام) for a while then we stood (to leave), so he عليه السلام said to me – as for you Ahmad then remain seated, so I sat down (i.e. while the others left), so he began narrating to me, and I would ask him and he would reply me, until most of the night had passed, so when I wanted to leave he عليه السلام said to me – O Ahmad, will you leave or spend the night (here)? I said: may I be made your ransom, that is for you (to decide), if you order me to leave I will do so, and if you order me to stay I will do so, he عليه السلام said: stay, for there is this heat (it is sweltering), and the night has abated, and they (the people) have all slept (already), then he عليه السلام stood and left, so when I thought that he had entered (into the other room), I threw myself into prostration to Allah and said – ‘All praise is due to Allah, the proof of Allah and the inheritor of the knowledge of the prophets has sought my company from among my brothers and preferred (i.e. loved) me best’, so while I was still in my prostration and in my thanks-giving (to Allah) I was caught unaware (that he had returned) until he عليه السلام poked me with his foot, so I rose (from the prostration), so he took my hand and squeezed it, then he said: O Ahmad, Amir al-Mu’minin عليه السلام once visited Sa'sa'ah b. Sohan in his (i.e. Sa'sa'ah’s) sickness, so when he (Amir al-Mu’minin) stood to take leave of him – he عليه السلام said (to him): 'O Sa'sa'ah – do not be proud over your brothers (fellow Shias) because of me visiting you - and fear Allah', then he (al-Ridha عليه السلام) departed from me.

 

 

Inshallah a person can answer me on this hadith.

 

Why did Imam Redha ask him to stay, and then he says this (about Imam Ali), and then leaves him?

 

Was he, as, trying to tell something?

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Why did Imam Redha ask him to stay, and then he says this (about Imam Ali), and then leaves him?

 

Was he, as, trying to tell something?

 

Imam al-Ridha favored him by asking him to stay because of his close position with him, but then he (Ahmad) began to feel proud about this, and that is why the Imam narrates to him something similar that happened in the times of Amir al-Mu'minin, thus, the Imam is trying to say that he should not use such acts by the Imams towards him as a source of arrogance over others.

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محمد بن سعد بن مزيد أبو الحسن و محمد بن أحمد بن حماد المروزي، قال روى أبي رحمه الله، عن يونس بن عبد الرحمن، قال: رأيت عبد الله بن جندب و قد أفاض من عرفة، و كان عبد الله أحد المتهجدين، قال يونس، فقلت له قد رأى الله اجتهادك منذ اليوم فقال لي عبد الله و الله الذي لا إله إلا هو، لقد وقفت موقفي هذا و أفضت، ما سمعني الله دعوت لنفسي بحرف واحد، لأني سمعت أبا الحسن (عليه السلام) يقول الداعي لأخيه المؤمن بظهر الغيب ينادي من أعنان السماء، لك بكل واحدة مائة ألف، فكرهت أن أدع مائة ألف مضمونة لواحدة لا أدري أجاب إليها أم لا
 

1097. Muhammad b. Sa’d b. Maziyd Abu al-Hasan AND Muhammad b. Ahmad b. Hammad al-Marwadhi who said: my father – may Allah have mercy on him – reported from Yunus b. `Abd al-Rahman - who said: I saw `Abdallah b. Jundab and he had departed from `Arafa (during the Hajj – heading to Mina) [a sub-narrator comments: and `Abdallah was one of the worshipers], Yunus said: so I said to him: Allah has surely observed your efforts (in `Ibada) since the beginning of the day (in `Arafa), so `Abdallah said to me: by Allah - other than whom there is no God! I have halted in this station of mine (in the plains of `Arafa) and departed – while Allah has not heard me supplicate for my own self with a single letter, for I had heard Aba al-Hasan (al-Kadhim) عليه السلام say: the one who supplicates for his believing brother in his absence – it is called out from the ends of heaven: there is for you – for every one thing (that you supplicate for your believing brother) – ten thousand (of its like), so I disliked leaving the ten thousand which are guaranteed for the one (i.e. when supplicating for my own self) which I do not know whether it is answered or not.

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^ A correction in the above - it should be 'one hundred thousand' and not 'ten thousand'.


حمدويه، قال حدثنا الحسن بن موسى، قال حدثني يزيد بن إسحاق شعر و كان من أدفع الناس لهذا الأمر، قال، : خاصمني مرة أخي محمد و كان مستقيما فقلت له لما طال الكلام بيني و بينه إن كان صاحبك بالمنزلة التي تقول فاسأله أن يدعو الله لي حتى أرجع إلى قولكم قال، قال لي محمد فدخلت على الرضا (عليه السلام) فقلت له جعلت فداك إن لي أخا و هو أسن مني، و هو يقول بحياة أبيك و أنا كثيرا ما أناظره، فقال لي يوما من الأيام سل صاحبك إن كان بالمنزل الذي ذكرت أن يدعو الله لي حتى أصير إلى قولكم فإني أحب أن تدعو الله له قال، فالتفت أبو الحسن (عليه السلام) نحو القبلة فذكر ما شاء الله أن يذكر، ثم قال اللهم خذ بسمعه و بصره و مجامع قلبه حتى ترده إلى الحق قال، و كان يقول هذا و هو رافع يده اليمنى، قال، فلما قدم أخبرني بما كان، فو الله ما لبث إلا يسيرا حتى قلت بالحق

 

1126. Hamdawayh who said: narrated to us al-Hasan b. Musa who said: narrated to me Yazid b. Ishaq Shi’r – and he (i.e. Yazid) was one of the most resistant of the people to this matter (i.e. the Imama of al-Ridha) – he (Yazid) said: my brother Muhammad once argued with me (i.e. about the Imama of al-Ridha) – and he (i.e. Muhammad) was steadfast (upon it) – so I (Yazid) said to him when the conversation between me and him had become protracted: 'if your man is of the status that you describe then ask him to pray to Allah for me so that I return to your belief', he (Yazid) said: Muhammad said to me: so I (Muhammad) entered upon al-Ridha عليه السلام and said to him: may I be made your ransom, I do have a brother who is older than me, and he believes that your father is alive, and many a time do I debate him (over this), so he said to me one day - ‘ask your man if he has the status that you describe to pray to Allah for me until I come over to your belief,’ so I wish that you pray to Allah for him, he (Muhammad) said: so Abu al-Hasan عليه السلام turned towards the direction of the Qibla, and he uttered what Allah wished him to utter (of Dhikr), then he said: O Allah - take him by his ears, and his eyes, and the whole of his heart until you return him back to the truth, he (Muhammad) said: and he said all this whilst his right hand was raised (to the sky), he (Yazid) said: so when he (Muhammad) came back – he informed me of what had transpired, and by Allah – I did not stay long before I also professed belief in the truth (i.e. Imama of al-Ridha).

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محمد بن سعد بن مزيد أبو الحسن و محمد بن أحمد بن حماد المروزي، قال روى أبي رحمه الله، عن يونس بن عبد الرحمن، قال: رأيت عبد الله بن جندب و قد أفاض من عرفة، و كان عبد الله أحد المتهجدين، قال يونس، فقلت له قد رأى الله اجتهادك منذ اليوم فقال لي عبد الله و الله الذي لا إله إلا هو، لقد وقفت موقفي هذا و أفضت، ما سمعني الله دعوت لنفسي بحرف واحد، لأني سمعت أبا الحسن (عليه السلام) يقول الداعي لأخيه المؤمن بظهر الغيب ينادي من أعنان السماء، لك بكل واحدة مائة ألف، فكرهت أن أدع مائة ألف مضمونة لواحدة لا أدري أجاب إليها أم لا

 

1097. Muhammad b. Sa’d b. Maziyd Abu al-Hasan AND Muhammad b. Ahmad b. Hammad al-Marwadhi who said: my father – may Allah have mercy on him – reported from Yunus b. `Abd al-Rahman - who said: I saw `Abdallah b. Jundab and he had departed from `Arafa (during the Hajj – heading to Mina) [a sub-narrator comments: and `Abdallah was one of the worshipers], Yunus said: so I said to him: Allah has surely observed your efforts (in `Ibada) since the beginning of the day (in `Arafa), so `Abdallah said to me: by Allah - other than whom there is no God! I have halted in this station of mine (in the plains of `Arafa) and departed – while Allah has not heard me supplicate for my own self with a single letter, for I had heard Aba al-Hasan (al-Kadhim) عليه السلام say: the one who supplicates for his believing brother in his absence – it is called out from the ends of heaven: there is for you – for every one thing (that you supplicate for your believing brother) – ten thousand (of its like), so I disliked leaving the ten thousand which are guaranteed for the one (i.e. when supplicating for my own self) which I do not know whether it is answered or not.

 

 

Who gets this reward? The one who recite the duaa or?

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