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In the Name of God بسم الله

Rijal Al-Kashi

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

 

(salam)

 

Depends what you mean by reward. There are 2 rewards here:

 

1) Allah rewards you for caring for others and wanting them to follow the correct path

 

2) Allah rewards the person(s) you supplicated for to go on the right path.

 

If I am wrong, please correct me.

 

(wasalam)

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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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(salam)

 

Depends what you mean by reward. There are 2 rewards here:

 

1) Allah rewards you for caring for others and wanting them to follow the correct path

 

2) Allah rewards the person(s) you supplicated for to go on the right path.

 

If I am wrong, please correct me.

 

(wasalam)

What I understand from the hadith, is that if I supplicate for my believing brother, I will get something with thousand rewards back.

 

 

I think I am wrong?

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What I understand from the hadith, is that if I supplicate for my believing brother, I will get something with thousand rewards back.

 

 

I think I am wrong?

 

The supplication isn't for the rewards my dear brother. The supplication is done so that your believing brother is guided on the correct path. Make that your intention and Allah will reward you with what you deserve. I don't see where in the hadith it says you will get thousand rewards back.

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حدثني حمدويه، قال، حدثني الحسن بن موسى، عن داود بن محمد، عن أحمد بن محمد، قال، : وقف على أبو الحسن (عليه السلام) في بني زريق، فقال لي و هو رافع صوته يا أحمد قلت لبيك، قال إنه لما قبض رسول الله (صلى الله عليه وآله وسلم) جهد الناس في إطفاء نور الله فأبى الله إلا أن يتم نوره بأمير المؤمنين (عليه السلام) فلما توفي أبو الحسن (عليه السلام) جهد علي بن أبي حمزة و أصحابه في إطفاء نور الله فأبى الله إلا أن يتم نوره، و إن أهل الحق إذا دخل فيهم داخل سروا به، و إذا خرج منهم خارج لم يجزعوا عليه، و ذلك أنهم على يقين من أمرهم، و إن أهل الباطل إذا دخل فيهم داخل سروا به، و إذا خرج منهم خارج جزعوا عليه، و ذلك أنهم على شك من أمرهم، إن الله جل جلاله يقول فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ، قال، قال أبو عبد الله (عليه السلام) المستقر الثابت و المستودع المعار

 

837. Narrated to me Hamdawayh who said: narrated to me al-Hasan b. Musa fom Dawud b. Muhammad fom Ahmad b. Muhammad - who said: Abu al-Hasan عليه السلام halted by me in (the locality of) Bani Zurayq and said to me whilst having raised his voice: O Ahmad! I said: at your service, he said: when the messenger of Allah صلى الله عليه وآله وسلم was taken – the people strived in extinguishing the light of Allah, but Allah refused (anything else) except (i.e. willing only) to perfect His light through Amir al-Mu’minin عليه السلام, then, when Abu al-Hasan (al-Kadhim) عليه السلام died – Ali b. Abi Hamza and his companions strived in extinguishing the light of Allah, but Allah refused except to perfect His light, as for the people of truth, when a joiner joins them (converts to their belief) - they are pleased due to him, and if an exiter exits them (abandons their belief) - they are not distressed over him (leaving), and this is because they are certain regarding their matter (belief), as for the people of falsehood, when a joiner joins them - they are pleased due to him, and when an exiter exits them - they are distressed over him, and this is because they are in doubt regarding their matter, verily Allah جل جلاله says: ‘so settled and deposited’ (6:98) - he (al-Ridha) said: Abu Abdillah عليه السلام said: the ‘settled’ is the ‘established’ (faith) and the ‘deposited’ is the ‘transient’ (temporal faith - which being of a borrowed nature - can vanish at any time). (Mu'tabar if Dawud is al-Nahdi as is most probable)

This is one of the Tafsir of this phrase in the verse according to the Aimma:


علي بن ابراهيم، عن أبيه، عن اسماعيل بن مرار، عن يونس، عن بعض أصحابنا، عن أبي الحسن صلوات الله عليه قال: ان الله خلق النبيين علي النبوة فلا يكونون الا أنبياء و خلق المؤمنين علي الايمان فلا يكونون الا مؤمنين، و أعار قوما ايمانا، فان شاء تممه لهم و ان شاء سلبهم اياه، قال: و فيهم جرت: «فمستقر و مستودع» و قال لي: ان فلانا كان مستودعا ايمانه، فلما كذب علينا سلب ايمانه ذلك

 

Ali b. Ibrahim from his father from Ismail b. Marar fom Yunus fom one of our companions fom Abi al-Hasan صلوات الله عليه that he said: verily Allah created the prophets upon prophethood - thus they do not remain but as prophets , and he created the believers upon belief - thus they do not remain but as believers, and he lent (temporarily) belief to a group, so if he wishes he completes it (belief) for them, and if he wishes he seizes it from them, and he said: and about them it was revealed - ‘so settled and deposited’, and he said to me: so and so’s faith was only deposited, so when he lied upon us - his that faith was seized from him.


روي العياشي بسنده عن صفوان قال: سألني أبوالحسن عليه السلام و محمد بن الخلف جالس فقال لي: مات يحيي بن القاسم الحذاء؟ فقلت له: نعم و مات زرعة فقال: كان جعفر عليه السلام يقول فمستقر و مستودع فالمستقر قوم يعطون الايمان و يستقر في قلوبهم، و المستودع قوم يعطون الايمان ثم يسلبونه

 

Al-Ayyashi narrated by his chain fom Safwan – he (Safwan) said: Abu al-Hasan عليه السلام asked me while Muhammad b. al-Khalaf was seated (with us), so he said to me: Yahya b. al-Qasim the shoe maker has died? I said: yes, and Zur’a has also died, so he said: Ja’far عليه السلام used to say: ‘so settled and deposited’ - the settled (are) a people given faith and it settles in their hearts, and the deposited (are) a people given faith then it is seized from them.

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قال نصر بن الصباح: قال لي السجادة الحسن بن علي بن أبي عثمان يوما ما تقول في محمد بن أبي زينب ومحمد بن عبد الله بن عبد المطلب (صلى الله عليه وآله) أيهما أفضل؟ قلت له: قل أنت، فقال: بل محمد بن أبي زينب الأسدي ان الله جل وعز عاتب في القران محمد بن عبد الله في مواضع ولم يعاتب محمد بن أبي زينب فقال لمحمد بن أبي عبد الله: "ولولا أن ثبتناك لقد كدت تركن إليهم شيئا قليلا "، "ولئن أشركت ليحبطن عملك" الآية، وفي غيرهما، ولم يعاتب محمد ابن أبي زينب بشئ من أشباه ذلك
قال أبو عمرو: على السجادة لعنة الله ولعنة اللاعنين والملائكة والناس أجمعين، فلقد كان من العليائية الذين يقعون في رسول الله صلى الله عليه وآله وليس لهم في الاسلام نصيب
 

1082. Nasr b. al-Sabah said: al-Sajjada al-Hasan b. Ali b. Abi Uthman said to me one day: what do you say about Muhammad b. Abi Zaynab (Abu al-Khattab) and Muhammad b. Abdallah b. Abdul Muttalib - which one of them is better (having more merit)? I (Nasr) replied: you say, so he (al-Hasan) said: It is Muhammad b. Abi Zaynab al-Asadi (who is better), verily Allah جل وعز censured Muhammad b. Abdallah in a number of places in the Qur'an but He never censured Muhammad b. Abi Zaynab - so for example - He said to Muhammad b. Abdallah 'And had it not been that We strengthened you - you would have almost inclined towards them (i.e. the polytheists) a little' (17:74) and also 'and if you were to associate (partners with Allah) - your actions will be be nullified' (39:65) - to the end of the verse, and other instances apart from this, but He never censured Muhammad b. Abi Zaynab for anything of this sort!

Abu Amr (al-Kashshi) said: upon al-Sajjada be the curse of Allah and the curse of those who curse and the angels and the people all together, for he was from the Ulyaiyya, those who criticize [speak bad about] the messenger of Allah صلى الله عليه وآله and they do not have in Islam a portion [anything to do with Islam].

 

I say: As the poet said: 'At such intelligence should the weepers weep and the mourners mourn'.

 

The Ulyaiyya believed in the supremacy of Ali even over the prophet, and that Ali is the one who bestowed prophet-hood on Muhammad, and they debased Muhammad to empower Ali, and we seek refuge from Allah.

 

Both al-Najashi and Ibn al-Ghadhairi weaken him and attribute Ghulu to him.

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وجدت بخط جبريل بن أحمد، حدثني محمد بن عبد الله بن مهران، قال حدثني بعض أصحابنا، عن محمد بن فرات، قال، : كان يغلو في القول و كان يشرب الخمر، فبعث إليه الرضا (عليه السلام) خمرة و تمرا، فقال محمد إنما بعث بالخمرة لأصلي عليها و حثني عليها، و التمر نهاني عن الأنبذة
 

1046. I found in the handwriting of Jibril b. Ahmad - narrated to me Muhammad b. `Abdallah b. Mihran who said: narrated to me one of our companions from Muhammad b. Furat – he (i.e. the unnamed companion) said: he (Muhammad b. Furat) used to exaggerate in belief (i.e. was a Ghali) and drink wine, so al-Ridha عليه السلام sent him a Khumra (small mat made up of palm leaves for prostration) and some dates, whereupon Muhammad said: he (i.e. al-Ridha) has sent me the mat so that I can pray upon it, and he has motivated me towards it (i.e. to begin praying), and the dates is him forbidding me from the alcoholic drinks.

 

NOTES:

The Imam by sending these two symbolic things means to imply to Ibn Furat that he should begin praying and stop drinking alcoholic dinks (Nabidh) made up of fermented fruits e.g. dates.

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محمد بن الحسن، قال: حدّثني علي بن إبراهيم بن هاشم، عن الريّان بن الصلت، قال: قلت لابي الحسن عليه السلام، إنّ هشام بن إبراهيم العبّاسي زعم أنّك أحللت له الغناء؟ فقال: كذب الزنديق،إنما سألني عنه فقلت له: سأل رجل أبا جعفر عليه السلام، فقال له أبو جعفر: إذا فرّق اللّه بن الحقّ والباطل فأينما يكون الغناء؟ فقال الرجل: مع الباطل، فقال له أبو جعفر عليه السلام: قد قضيت
 

Muhammad b. al-Hasan who said: narrated to me Ali b. Ibrahim b. Hashim from al-Rayyan b. al-Salt who said: I said to Abi al-Hasan عليه السلام: Hisham b. Ibrahim al-Abbasi believes that you permitted Ghina (singing) for him? so he said: the Zindiq has lied, he had asked me about it so I said to him: a man asked Aba Ja'far عليه السلام (the same question) so Abu Ja'far said to him: if Allah separates between the Haqq and the Batil - where will Ghina be (on which side)? so the man said: with the Batil, so Abu Ja'far said to him: you have ruled (by yourself - correctly).

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حمدويه، قال حدثنا الحسن بن موسى الخشاب قال حدثنا إبراهيم بن أبي محمود، قال، : دخلت على أبي جعفر (عليه السلام) و معي كتب إليه من أبيه، فجعل يقرؤها و يضع كتابا كبيرا على عينيه، و يقول خط أبي و الله، و يبكي حتى سألت دموعه على خديه، فقلت له جعلت فداك قد كان أبوك ربما قال لي في المجلس الواحد مرات أسكنك الله الجنة أدخلك الله الجنة قال، فقال و أنا أقول أدخلك الله الجنة فقلت جعلت فداك تضمن لي عن ربك أن يدخلني الجنة قال نعم، قال فأخذت رجله فقبلتها
 

1073. Hamdawayh who said: narrated to us al-Hasan b. Musa al-Khashab who said: Narrated to us Ibrahim b. Abi Mahmud who said: I entered upon Abi Ja’far (al-Jawad) عليه السلام and with me were letters to him from his father (al-Ridha), so he began reading them and placing the larger ones (i.e. letters) upon his eyes (i.e. out of respect) and saying: the hand writing of my father - by Allah! and he cried until his tears flowed onto his cheeks, so I said to him: may I be made your ransom, your father would sometimes say to me in a single seating numerous times – ‘may Allah lodge you in Jannah’, he (Ibrahim) said: so he (Abu Ja’far) said: and I too say to you – ‘may Allah make you enter Jannah’, so I said to him: may I be made your ransom, do you guarantee for me upon your Lord that He makes me enter Jannah? He said: yes, he (Ibrahim) said: so I took his legs and kissed them.

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Jabir al-Ju`fi is an interesting case. He has tawtheeq and tad`eef in Sunnism, tawtheeq and tad`eef in Shiism, accusations of ghulu, accusations of being insane, and counter-arguments to all of this. He was definitely someone who the ghulat were fond of, and some have argued that the ghulu comes solely from those who narrated from it. But why were they attracted to him specifically? And even the sahih riwayat that go up to him have unique content.

 

Regarding this report that he had secret books: although I have seen Jabir make claims to secret knowledge, I have never seen an established narration that goes up to him where he says "I read in the book of Abu Ja`far", "This is in the book of Abu Ja`far", etc.

 

What is your view, brother?

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(bismillah)

 

Jabir al-Ju`fi is an interesting case. He has tawtheeq and tad`eef in Sunnism, tawtheeq and tad`eef in Shiism, accusations of ghulu, accusations of being insane, and counter-arguments to all of this. He was definitely someone who the ghulat were fond of, and some have argued that the ghulu comes solely from those who narrated from it. But why were they attracted to him specifically? And even the sahih riwayat that go up to him have unique content.

 

Regarding this report that he had secret books: although I have seen Jabir make claims to secret knowledge, I have never seen an established narration that goes up to him where he says "I read in the book of Abu Ja`far", "This is in the book of Abu Ja`far", etc.

 

What is your view, brother?

 

Jabir b. Yazi al-Ju`fi أعلى الله مقامه died either 5~ years prior to the victory of the Abbasids over the Umayyids or the year of their victory, very possibly before. This is according to the Rijali information; even Ibn Hajr seems to prefer 128 AH. Also, the `Amma report Jabir قدس سره making claims to secret knowledge and ahadeeth and subsequently accuse him of lying and fabrications due to, apparently, the mere claim and because he believed in raj`ah.

 

في أمان الله

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(bismillah)

 

 

Jabir b. Yazi al-Ju`fi أعلى الله مقامه died either 5~ years prior to the victory of the Abbasids over the Umayyids or the year of their victory, very possibly before. This is according to the Rijali information; even Ibn Hajr seems to prefer 128 AH. Also, the `Amma report Jabir قدس سره making claims to secret knowledge and ahadeeth and subsequently accuse him of lying and fabrications due to, apparently, the mere claim and because he believed in raj`ah.

 

في أمان الله

 

Assalamu Alaykum, that's rather interesting to know. I'd be appreciative if you could post what they say in regards to this, or at the least direct me to where I can read it. JazakAllah Khayran.

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Assalamu Alaykum, that's rather interesting to know. I'd be appreciative if you could post what they say in regards to this, or at the least direct me to where I can read it. JazakAllah Khayran.

 

http://www.shiachat.com/forum/topic/235017635-jabir-ibn-yazid-al-jufi/?p=2709142

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حدّثني أبو محمد جعفر بن معروف قال: حدّثنا الحسن بن علي بن النعمان عن أبيه عن عاصم الحنّاط عن محمد بن مسلم قال: قال لي أبو عبد اللّه عليه السلام: إنّ لابي مناقب ماهن لآبائي إنّ رسول اللّه صلّى اللّه عليه وآله قال لجابر بن عبد اللّه الانصاري: إنّك تدرك محمد بن علي فاقرأه منّي السلام. قال: فأتى جابر منزل علي بن الحسين عليهما السلام فطلب محمد بن علي فقال له علي عليه السلام: هو في الكتاب أرسل لك إليه؟ قال: لا ولكني أذهب إليه فذهب في طلبه قال للمعلم: أين محمد بن على: قال: هو في تلك الرفقة أرسل لك إليه قال: لا ولكني أذهب إليه. قال: فجاء فالتزمه وقبّل رأسه وقال إنّ رسول اللّه صلّى اللّه عليه وآله أرسلني إليك برسالة أن أقرأك السلام قال: عليه وعليك السلام ثم قال له جابر: بأبي أنت وأمي اضمن لي أنت الشفاعة يوم القيامة قال: فقد فعلت ذلك ياجابر

 

89. Narrated to me Abu Muhammad Ja'far b. Ma'ruf who said: narrated to us al-Hasan b. Ali b. al-Nu'man from his father from A'sim al-Hannat from Muhammad b. Muslim who said: Abu Abdillah عليه السلام said to me: there are for my father merits that none of my forefathers posses, the messenger of Allah صلّى اللّه عليه وآله said to Jabir b. Abdallah al-Ansari: you will meet Muhammad b. Ali, so recite the salutation of peace to him from me (on my behalf). He (Abu Abdillah) said: so Jabir came to the house of Ali b. al-Husayn عليهما السلام and asked for Muhammad b. Ali, so Ali (b. al-Husayn) عليه السلام said to him: he is in the elementary school, should I send for him? he said: no, rather, I will go to him myself, so he went out in search of him, so he said to the teacher: where is Muhammad b. Ali? he said: he is in that peer-group, should I send for him? he said: no, rather, I will go to him myself, he (Abi Abdillah) said: so he (Jabir) came and embraced him (al-Baqir), and kissed his forehead, and said: the messenger of Allah sent me to you with a message - that I should recite to you the salutation of peace (on his behalf), he (al-Baqir) said (in reply): upon him and you the salutation of peace, then Jabir said to him: may my father and mother be ransomed for you, guarantee for me your intercession on the day of judgement, he said: I have done so O Jabir.

 

 

The Imam in elementary school? What's the reason for that, when Allah (swt) gave him the knowledge of Imam al-Sajjad (as) ?

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We know that al-Baqir [as] was not an Imam at this stage, and also, he was a small child, this is when the meeting with Jabir happened.

الكتاب was mainly a beginners study-school for children, to learn reading, writing, and basics in Qur'anic Hifdh and recitation.

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We know that al-Baqir [as] was not an Imam at this stage, and also, he was a small child, this is when the meeting with Jabir happened.

الكتاب was mainly a beginners study-school for children, to learn reading, writing, and basics in Qur'anic Hifdh and recitation.

 

Are not our imams, imams from birth? Just because an imam may have been at a school does not mean they were knowledge-less.

 

 

 

(wasalam)

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My dear brother, jazzakallah´khayr for this translation.

 

Have you thought about translating the whole book into english, and thus make a translation of the whole book available for many english readers?

 

Inshallah Akhi al-Karim, this is the aim.

 

 

Just because an imam may have been at a school does not mean they were knowledge-less.

This is correct.

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محمد بن مسعود، قال حدثني محمد بن نصير، قال حدثنا محمد بن عيسى، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبد الله (عليه السلام) قال : كبر علي (عليه السلام) على سهل بن حنيف و كان بدريا خمس تكبيرات، ثم مشى به ساعة ثم وضعه ثم كبر عليه خمس تكبيرات أخر، فصنع به ذلك حتى بلغ خمسا و عشرين تكبيرة

 

75. Muhammad b. Masud who said: narrated to me Muhammad b. Nusayr who said: narrated to us Muhammad b. Isa from Ibn Abi Umayr from Hammad from al-Halabiy from Abi Abdillah عليه السلام who said: Ali عليه السلام made over Sahl b. Hunayf – and he (i.e. Sahl) was a Badri –  five Takbirs (i.e. in the first Salat al-Mayyit), then he walked with him (i.e. in the procession of his body) for a while, then he put him down again and made five other Takbirs over him (i.e. prayed another Salat al-Mayyit), so he kept on doing that to him until it reached twenty five Takbirs (i.e. he prayed five different Salats for him - each with five Takbirs).

NOTE: Ali did this because of the great status of Sahl who was an Ansari companion of the prophet who fought at Badr, he was loyal to Ali and was his governor designate over Syria, he also fought by his side at Jamal and Siffin. Another prominent example of this is Hamza upon whom the prophet made seventy Takbirs. This shows the Istihbab of repeating the Salat al-Mayyit for the Fudhala more than one time in keeping with their merit.

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وجدت بخط جبريل بن أحمد، حدثني محمد بن عبد الله بن مهران، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن أخطل الكاهلي، عن عبد الله بن يحيى الكاهلي، قال، : حججت فدخلت على أبي الحسن (عليه السلام) فقال لي اعمل خيرا في سنتك هذه فإن أجلك قد دنا، قال فبكيت، فقال لي و ما يبكيك قلت جعلت فداك نعيت إلي نفسي، قال أبشر فإنك من شيعتنا و أنت إلى خير قال، قال أخطل فما لبث عبد الله بعد ذلك إلا يسيرا حتى مات

 

842. I found in the handwriting of Jibril b. Ahmad: narrated to me Muhammad b. Abdallah b. Mihran from al-Hasan b. Ali b. Abi Hamza from his father from Akhtal al-Kahili from Abdallah b. Yahya al-Kahili who said: I made the Hajj, then I entered upon Abi al-Hasan عليه السلام, so he said to me: do good in this year of yours for your appointed time has approached (come near), he (Abdallah) said: I began to cry, so he عليه السلام said to me: and what makes you cry? I said: may I be made your ransom - my death has just been announced to me, he said: receive glad tidings, for you are among our Shia, and you are (headed) towards good, Akhtal said: Abdallah did not remain alive for long after this - except for a short while - then he died.

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حمدويه، قال حدثنا محمد بن عيسى، قال حدثني يونس، عن ابن مسكان، عن سليمان بن خالد، قال : لقيت الحسن بن الحسن، فقال أما لنا حق أما لنا حرمة إذ اخترتم منا رجلا واحدا كفاكم فلم يكن له عندي جواب، فلقيت أبا عبد الله (عليه السلام) فأخبرته بما كان من قوله لي، فقال لي القه فقل له أتيناكم فقلنا هل عندكم ما ليس عند غيركم فقلتم لا، فصدقناكم و كنتم أهل ذلك، و آتينا بني عمكم فقلنا هل عندكم ما ليس عند الناس فقالوا نعم، فصدقناهم و كانوا أهل ذلك، قال، فلقيته فقلت له ما قال لي، فقال لي الحسن فإن عندنا ما ليس عند الناس، فلم يكن عندي شي‏ء، فأتيت أبا عبد الله (عليه السلام) فأخبرته، فقال لي القه و قل إن الله عز وجل يقول في كتابه ائْتُونِي بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ، فاقعدوا لنا حتى نسألكم قال، فلقيته فحاججته بذلك، فقال لي أفما عندكم شي‏ء ألا تعيبونا، إن كان فلان تفرغ و شغلنا فذاك الذي يذهب بحقنا

 

665. Hamdawayh who said: narrated to us Muhammad b. Isa who said: narrated to me Yunus from Ibn Muskan from Sulayman b. Khalid who said: I met al-Hasan b. al-Hasan (b. al-Hasan b. Ali b. Abi Talib) - so he said: do we not have a right? do we not have a sanctity? if you were to select from among us (i.e. anyone from the Ahlulbayt as a whole) a single man he would have been sufficient for you (as an Imam), so I (i.e. Sulayman) did not have an answer for him, so I met Aba Abdillah عليه السلام and informed him of what were his words to me, so he said to me: meet him and say to him - we came to you and said: do you have what the rest of the people do not have (i.e. do you have anything exclusive over the rest)? so you said: no, so we considered you truthful (in your answer), and you became deserving of that (i.e. of nothing), and we came to the sons of your uncle (i.e. the descendants of al-Husayn) and said: do you have what the rest of the people do not have? so they said: yes, so we considered them truthful, and they became deserving of that (i.e. the Imama), he (Sulayman) said: so I met him and said to him what he (i.e. al-Sadiq) had said to me (to say to him), so al-Hasan said to me: but we do have what the people do not have, so I did not have anything (to reply to him), so I came to Abi Abdillah عليه السلام and reported to him (what had happened) - so he said: meet him and say: Allah - the Mighty and Majestic - says in his book - 'provide me with a book (scripture) before this one - or traces of knowledge - if you be truthful' (46:4), so sit down for us (i.e. become accessible to us) so that we can ask you (i.e. all the questions we have), he (Sulayman) said: so I met him and argued against him by that - so he said to me: do you not have anything except that you humiliate us (i.e. expose our weakness)?!, if so and so (i.e. Ja'far) chose to be free (unoccupied by Jihad - and devoted to scholarship - which makes him excel in it - whilst calling to life) while we are engaged (i.e. in revolt - and therefore inept at scholarship - whilst calling to death) - then that is what takes away our right!

NOTE: The Hasanid branch was more inclined to seek authority and redress the injustices committed by the Abbasids through force, this contrasted greatly with the quietism adopted by the Imams from the Husaynid branch, this had led to a rivalry between them as seen from the at times strained relations that al-Baqir and al-Sadiq had with al-Hasan al-Muthalath (mentioned in this Hadith) and more particularly with his brother Abdallah b. al-Hasan who had propagated his son Muhammad b. Abdallah Nafs al-Zakiyya as the Mahdi. The Zaydi conception of the Imamate underpinned as it is only by the requirement for one to be a lineal descendant of Ali and rise with the sword against the illegal authorities (without making any claims to exclusive knowledge or testamentary succession) was greatly influenced by such popular and ultimately failed uprisings. Al-Hasan acknowledges al-Sadiq’s superiority in Ilm but explains it as caused by him sitting at home while they were kept busy by the struggle, al-Hasan himself would die in the prison of al-Mahdi (the second Abbasid caliph) because of his activities, the same fate would await a lot of the Hasanis of the time.

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حدثني علي بن محمد بن قتيبة النيسابوري، قال حدثنا الفضل بن شاذان، عن محمد بن سنان، عن أبي خالد، عن حمران بن أعين، عن أبي جعفر (عليه السلام)، قال: قلت ما تقول في عمار قال رحم الله عمارا، ثلاثا، قاتل مع أمير المؤمنين (صلوات الله عليه و آله) و قتل شهيدا. قال: قلت في نفسي ما تكون منزلة أعظم من هذه المنزلة فالتفت إلي، فقال لعلك تقول مثل الثلاثة، هيهات، هيهات، قال: قلت و ما علمه أنه يقتل في ذلك اليوم قال إنه لما رأى الحرب لا تزداد إلا شدة و القتل لا يزداد إلا كثرة ترك الصف و جاء إلى أمير المؤمنين (عليه السلام) فقال يا أمير المؤمنين هو هو قال ارجع إلى صفك، فقال له ذلك ثلاث مرات كل ذلك يقول له ارجع إلى صفك فلما أن كان في الثالثة قال له نعم. فرجع إلى صفه و هو يقول اليوم ألقى الأحبة محمدا و حزبه

 

56. Narrated to me Ali b. Muhammad b. Qutayba al-Naysaburi who said: narrated to us al-Fadhl b. Shadhan from Muhammad b. Sinan from Abi Khalid from Humran b. A’yan from Abi Ja’far عليه السلام, he (Humran) said: I said: what do you say about Ammar? he said: may Allah have mercy on Ammar - thrice - he fought together with the commander of the faithful صلوات الله عليه و آله and died a martyr, he (Humran) said: so I said to myself (in my heart): there is no station that can be higher than this station! so he turned to me and said: perchance you say - like the three (his station is like that of the three i.e. Abu Dhar, Miqdad and Salman)? How far (i.e. from the truth)! How far! he (Humran) said: I said: and what made him know that he would be killed on that day? He said: when he saw that the war does not increase except in intensity and the fighting does not increase except in magnitude, he left his battle row and came to the commander of the faithful and said: O commander of the faithful - is it it? he said: return to your battle row, so he asked that to him thrice, each time he would say to him: return to your battle row, so when it was the third time, he said to him: yes, so he returned to his row while saying: ‘today I meet the beloved ones - Muhammad and his party’.

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محمد بن الحسن البراثي، وعثمان بن حامد، قالا: حدثنا محمد بن يزداد، عن محمد بن الحسين عن موسى بن يسار، عن عبد الله بن شريك، عن أبيه، قال، بينا علي عليه السلام عند امرأة من عنزة وهي أم عمرو إذ أتاه قنبر، فقال: ان عشرة نفر بالباب يزعمون أنك ربهم، قال: ادخلهم، قال: فدخلوا عليه فقال: ما تقولون؟ فقالوا: انك ربنا، وأنت الذي خلقتنا، وأنت الذي ترزقنا فقال لهم: ويلكم لا تفعلوا انما انا مخلوق مثلكم، فأبوا أن يفعلوا، فقال لهم: ويلكم ربي وربكم الله ويلكم توبوا وارجعوا، فقالوا: لا نرجع عن مقالتنا أنت ربنا ترزقنا وأنت خلقتنا فقال يا قنبر آتني بالفعلة، فخرج قنبر فأتاه بعشر رجال مع الزبل والمرور، فأمرهم أن يحفروا لهم في الأرض، فلما حفروا خدا أمر بالحطب والنار فطرح فيه حتى صار نارا تتوقد قال لهم: ويلكم توبوا وارجعوا فأبوا وقالوا: لا نرجع، فقذف علي عليه السلام بعضهم ثم قذف بقيتهم في النار، ثم قال علي عليه السلام - اني إذا أبصرت شيئا منكرا * أوقدت ناري ودعوت قنبرا

 

556. Muhammad b. al-Hasan al-Burathi and Uthman b. Hamid - both of whom said: narrated to us Muhammad b. Yazdad from Muhammad b. al-Husayn from Musa b. Yasar from Abdallah b. Sharik from his father (Sharik) who said: while Ali عليه السلام was at the place of a woman from the Anza (i.e. a tribe), and she was Umm Amr, Qanbar came to him and said: there are ten persons by the door - they claim that you are their Lord, he said: let them in, he (Sharik) said: so they entered upon him, so he said: what do you say? they said: you are our Lord, and you are the one who created us, and you are the one who provides us with sustenance, so he said to them: woe be upon you! do not do this, Indeed I am just a created one like you, so they refused to do so, so he said to them: woe be upon you! my Lord and your Lord is Allah, woe be upon you! repent and return, they said: we will not return from our professed belief, you are our Lord, you provide us with sustenance, and you have created us, so he said: O Qanbar - get me some workers (i.e. laborers), so Qanbar came out and brought him ten men bearing sacks and shovels, so he ordered them to dig for them in the ground, so when they had dug a deep pit, he ordered for some fire-wood and a fire (to be started), so it (i.e. the fire-wood) was cast into it (i.e. the pit) until it became a fire kindled, then he said to them: woe be upon you! repent and return, but they refused and said: we will not return, so Ali عليه السلام tossed some of them (first), then he tossed the rest of them in the fire, then Ali عليه السلام said (i.e. a poetic line): 'When I saw something reprehensible * I kindled my fire and called for Qanbar'.

 

 

Is this really true? How come Imam Ali (as) burn someone? Can you please clarify, as to why he burned them? Why didn't he just leave them alone?

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Bismillah

This narration aside, burning is considered a legitimate form of punishment in Islamic law, at least for one sin.

 

Question:

There is a story that says that Imam Ali (a.s) put two men on fire because they said he was God. Is this true?

Answer:

The story of the burning of some criminals by Imam Ali (a.s.) is one of the Sunni fabrications against Imam Ali (a.s.). It is mentioned in Sahih Bukhari. Also Ibn Abil-Hadid (another Sunni historian) has mentioned the story. In our jurisprudence there is no punishment that involves the live burning of a criminal. This is rather a Jewish punishment as mentioned in the Old Testament, thus, narrations that relate it to Imam Ali (a.s.) are Israelites and fabricated.

Answered by: Sheikh Mansour Leghaei

 

 

http://www.askthesheikh.com/did-imam-ali-a-s-really-put-two-men-on-fire-because-they-claimed-he-was-god/

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