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In the Name of God بسم الله
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Lordofgemini

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H 3707, CH 21, h 5 Abu Ali al-Ash’ari has narrated from Mu’Alla ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman who has said the following: “Once abu ‘Abd Allah, recipient of divine supreme covenant, was sitting with his right foot on his left thigh. A man said, ‘May Allah keep my soul in service for your cause, this sitting posture is not desirable.’ The Imam said, ‘It is not so. That is a thing the Jews say that when Allah, the Most Majestic, the Most Holy, finished creating the heavens and earth and took His place on the Throne, He sat in this posture to rest and relax. Allah, the Most Majestic, the Most Holy, revealed 255 of Chapter 2 of the Holy Quran, “Allah exists. No one deserves to be worshipped except Allah, the Everlasting and the Guardian of life. Drowsiness or sleep does not seize him. . . .”’ (2:255) Abu ‘Abd Allah, recipient of divine supreme covenant, continued to remain in that sitting posture.’”

H 3704, CH 21, h 2 Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from those whom he has mentioned (in his book) from abu Hamza al-Thumali who has said the following: “I saw Ali ibn al-Husayn, recipient of divine supreme covenant, when sitting place one foot over his thigh. I said, ‘People dislike this sitting posture and say, “It is the sitting posture of the Lord.”’ The Imam said, ‘I sit this way to relieve myself of tiredness. The Lord does not tire and slumber or sleep cannot overcome Him.’”

And what is this position.

Edited by Lordofgemini

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A correction the first narration in the first Hadith is actually Abu Abdullah Al-Ashari (أبو عبدالله الاشعري) not Abu Ali Al-Ashari. The first Hadith is weak and the second Hadith is Hasan as per Allama Majlisi (ar).

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(salam)

 

The first narration:

 

أبوعبدالله الاشعري، عن معلى بن محمد، عن الوشاء، عن حماد بن عثمان قال: جلس أبوعبدالله (عليه السلام) متوركا رجله اليمنى على فخذه اليسرى فقال له رجل:
جعلت فداك هذه جلسة مكروهة، فقال: لا إنما هو شئ قالته اليهود: لما أن فرغ
 الله عزوجل من خلق السماوات والارض واستوى على العرش جلس هذه الجسلة ليستريح فأنزل الله عزوجل " الله لاإله إلا هو الحي القيوم لاتأخذه سنة ولا نوم (2) " وبقي أبوعبدالله (عليه السلام) متوركا كما هو.
الحديث الخامس : ضعيف.
Grading: Da`eef (By al-Majlisi in Mer'atul `Uqul Vol. 12 pg. 563)
 
The second narration:
 
علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عمن ذكره، عن أبي حمزة الثمالي قال: رأيت علي بن الحسين (عليهما السلام) قاعدا واضعا إحدى رجليه على فخذه فقلت: إن الناس يكرهون هده الجلسة ويقولون: إنها جلسة الرب، فقال: إني إنما جلست هذه الجلسة للملالة والرب لايمل ولا تأخذه سنة ولا نوم.
(الحديث الثاني : حسن.
Grading: Hasan (By al-Majlisi in Mer'atul `Uqul Vol. 12 pg. 563)
 
(wasalam)

Is it rejected as it contains content that is incorrect, I.e. a physical form of Allah?

The Hadiths don't say that that is how Allah sits. It's stating that the imam [a.s] sat that way, but that Allah [s.w.t] does not need to rest and sit. That doesn't necessarily imply him having a physical form.

Edited by Abe

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Thanks!

Is it rejected as it contains content that is incorrect, I.e. a physical form of Allah?

(wasalam)

 

Actually, from what I understand of the Hadith, nowhere does it attribute any physical characteristics to Allah. In fact, my understanding of it is the exact opposite: people asked him to stop doing it because they believe in anthropomorphism. He said he wouldn't stop because Allah doesn't sit at all; He has no physical form.

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Actually, from what I understand of the Hadith, nowhere does it attribute any physical characteristics to Allah. In fact, my understanding of it is the exact opposite: people asked him to stop doing it because they believe in anthropomorphism. He said he wouldn't stop because Allah doesn't sit at all; He has no physical form.

Oh yes it was the weak Hadith that was implying the opposite.

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Oh yes it was the weak Hadith that was implying the opposite.

 

Well, for one, one of them is Hasan which isn't exactly weak. Moreover, even if a Hadith is daeef, you can still rely on it in certain cases.

 

Thren, you have to consider the fact that even if it is daeef, if one narrator is a bad guy, that doesn't mean he always tells lies; in this case, he could very well be saying the truth. So, according to the science of Hadith, neither the content nor the chain suggests that the Hadith is weak. The only thing you can say about it is that it's meaning is a little ambiguous.

Now that I have read your post again, I think what you're saying is that the first one implies anthropomorphism and the second doesn't? If you read both of them again, you'll see that they say the exact same thing and both don't attribute physical traits to Allah (SWT) .

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Now that I have read your post again, I think what you're saying is that the first one implies anthropomorphism and the second doesn't? If you read both of them again, you'll see that they say the exact same thing and both don't attribute physical traits to Allah ÓÈÍÇäå æÊÚÇáì .

You are right.

JazakAllah.

Someone close thread now :)

(Wasalam)

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