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TheIslamHistory

Letter 6 Nahjul-Balagha (Weak Chain).

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بسم الله الرحمن الرحيم 

 

May Allah, guide us all onto the straight path of Muhammad and Al'e Muhammad peace and blessings be upon them all. It has come to my attention from my research that The letter 6 In Nahjul-Balagha is weak, which is the supposed letter from Imam Ali (a.s) To Mu`awiyah (ibn Abi Sufyan), and the original source with the chain of this letter exist in the book of "Al-Nas'r bin Muz'ahim Al-Munqari (لنصر بن مزاحم المنقري)", who died in year 212 Hijrah (The time of Imam Al-Jawad and Imam Al-Ritha a.s), The following:

 

 



We read in one of the old historical literature: "Wa'qi'at Suffin (واقعت صفين), By "Al-Nas'r bin Muz'ahim Al-Munqari (لنصر بن مزاحم المنقري)", who died in year 212 Hijrah (The time of Imam Al-Jawad and Imam Al-Ritha a.s), Investigated and with explanations of: "Ab'd-Al-Salam Muhammad Ha'roon (عبد السلام محمد هارون)" Print: Dar'Al-Jeel Beirut (دار الجيل بيروت), First print (1410.Hijrah), Page 27-32 the following Letter:

 

 

 




(bismillah)

 

 

أما بعد فإن بيعتي بالمدينة لزمتك وأنت بالشام (1) ؛ لأنه بايعني القوم الذين بايعوا أبا بكر وعمر وعثمان علي ما بويعوا عليه ، فلم يكن للشاهد أن يختار ، ولا للغائب أن يرد . وإنما الشورى للمهاجرين والأنصار ، فإذا اجتمعوا على رجل فسموه إماما (2) كان ذلك لله رضا ، فإن خرج من أمرهم خارج بطعن أو رغبة ردوه إلى ما خرج منه ، فإن أبى قاتلوه على اتباعه غير سبيل المؤمنين ، وولاه (3) الله ما تولى ويصليه جهنم وساءت مصيرا . وإن طلحة والزبير بايعاني ثم نقضا بيعتي ، وكان نقضهما كردهما ، فجاهدتهما . على ذلك حتى جاء الحق وظهر أمر الله وهم كارهون . فادخل فيما دخل فيه المسلمون ، فإن أحب الأمور إلى فيك العافية ، إلا أن تتعرض للبلاء . فإن تعرضت له قاتلتك واستعنت الله (4) عليك . وقد أكثرت في قتلة عثمان فادخل فيما دخل فيه المسلمون ، ثم حاكم القوم إلى أحملك وإياهم على كتاب الله . فأما تلك التي تريدها فخدعة الصبي عن اللبن . ولعمري لئن نظرت بعقلك دون هواك لتجدني أبرأ قريش من دم عثمان . واعلم أنك من الطلقاء (5) الذين لا تحل لهم الخلافة ، ولا تعرض فيهم الشورى . وقد أرسلت إليك وإلى من قبلك (1) جرير بن عبد الله ، وهو من أهل الإيمان والهجرة . فبايع ولا قوة إلا بالله

 

 

 

In the name of Allah Most gracious and most merciful: As for, after that, the allegiance (Ba'yah) to me, has held you and you are in the "Sha'am": Because those who have given allegiance to Abu bakr, and Umar, and Uthman have given allegiance to me on what they have given allegiance on, he who was present has no choice (to consider), and he who was absent has no right to reject; and consultation is confined to the muhajirun and the ansar. If they agree on an individual and take him to be Caliph it was for the satisfaction for all....

 

 

 

 

post-83202-0-52680400-1410782402_thumb.jpost-83202-0-15279100-1410782417_thumb.jpost-83202-0-49695900-1410782590_thumb.j

 

 

 

 

 

 

Now, Let us look at the chain: 
 

عمر بن سعد ، عن نمير بن وعلة ، عن عامر الشعبي ، أن عليا عليه السلام 
 

 

 

 

 

 

 

1. First Narrator: Am'ru Bin Sa'ad Al-Mad'ain'i  (عمرو بن سعيد المدائني):  

 

 

-We read in "Rija'al Al-Najashi ( رجال النجاشي)" By Abu Abbas Ahmad bin Ali Al-Najashi Al-Asadi Al-Kufi (ابو العباس احمد بن علي النجاشي الاسدي الكوفي), page #287: Person #767:
 

 

 عمرو بن سعيد المدائني ثقة، روى عن الرضا عليه السلام. له كتاب يرويه جماعة، أخبرنا أبو الحسن بن الجندي قال: حدثنا أبو علي بن همام قال: حدثنا أحمد بن إدريس، عن عمران بن موسى، عن موسى بن جعفر، عن عمرو بن سعيد بكتابه. 
 

 

Am'ru Bin Sa'eed Al-Mad'ain'i  (عمرو بن سعيد المدائني) is Trusted, narrated from Al-Imam Al-Rith'a (a.s), he holds a book that is narrated by a group, told us Abu Al-Hassan Bin Al-Jundi, Said: Told us Abu Ali Ham'aam said: told us Ahmad bin Idr'ees, from Umr'aan Bin Musa, from Musa bin Ja'afar, from Am'ru bin Sa'eed, his book.

 

 

 

 

 

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2.Second Narrator, Numair Bin Wa'lah (نمير بن وعلة), is no where to be found, and is Unknown (Majhool) In our literature , and the Ahlul-Sunnah have in theirs also established this:

 

 

-We read in "Lis'aan Al-Miz'aan (لسان الميزان) By Ibn Hijir Al-Askalani ( أحمد بن علي بن حجر العسقلاني أبو الفضل شهاب الدين), Investigated by Ab'd Al-Fata'ah Ab'ee Ghad'ah ( عبد الفتاح أبي غدة), the Islamic library ( مكتب المطبوعات الإسلامية), volume #8 page #292, Person # 8172:

 

 

عن الشعبي. وعنه أبو مخنف لوط فقط. مجهول.

From Al-Shu'iyb'i, and from him, Abu Mukh'anaf, only. Unknown (Majhool)

 

 

 

 

post-83202-0-25628700-1410794858_thumb.jpost-83202-0-48177300-1410794969_thumb.j

 

 

 

 

3. Am'er Al-Shu'bi (عامر الشعبي), He is Rejected and weak in our literature. He is A'mer bin Shar'habee'l (عامر بن شرحبيل).

 

 

 

 

- We read in "Mu'jam Rija'al Al-Hadeeth Wa Al-Tafs'eel Al-Tabaqat Al-Ro'at (معجم رجال الحديث وتفصيل طبقات الرواة)" By Al-Sayed Abu Al-Qasim Al-Khoei  (السيد ابو القاسم الموسوي الخوئي)", Association: Al-Imam-Al-Khoei Al-Islamiyah ( مؤسسة الامام الخوئي الاسلامية), volume #10, Page #210, Person #6095

 

 

قال ابن داود: (عامر بن شرحبيل أبو عمرو. الفقيه: (ى) (جخ) رآه عليهالسلام)، ذكره في القسم الاوّل (791).
وذكره الميرزا في رجاله الكبير، قائلاً: (عامر بن شراحيل الشعبى. الفقيه: رآه عليه السلام (ى».
وفي الوسيط: (عامر بن شرحبيل أبو عمرو. الفقيه: (ى) (جخ)، رآه عليه السلام(د) لا غير، وهو الفقيه العاميّ المعروف بالشعبى).
قال السيد التفريشى: لم أجده في النسخ التي عندنا من (جخ)، وهو المعروفبالشعبى، المذموم عندنا.
 
 
said Ibn Daw'ud: Am'er bin Shar'habee'l Abu Amru the scholar, Saw Imam Ali (a.s), mentioned in the first section, and mentioned him Al-Miz'aa in his men "Al-Kabeer" saying: "Am'er bin Shar'habee'l-Al-Shu'abi the scholar, Saw Imam Ali (a.s). And in "Al-Was'eet": Am'er bin Shar'habeel Abu Am'ru the scholar. Saw Imam Ali (a.s), and nothing else, and he is a general scholar known as Al-Shu'abi. Said Al-Sayed Al-Tafr'ishi: I did not find him in the prints that we possess, whom he is known, for Al-Shu'abi is defamed (very bad and deserving to be criticized)
 
 
أقول: من الغرائب أن يعدّه ابن داود في القسم الاوّل، وهو الخبيث الفاجرالكذّاب المعلن بعدائه لامير المؤمنين عليه السلام، وقد ذكرنا شطراً من مخازيهفي تفسيرنا (البيان) عند التعرّض لترجمة الحارث الاعور.

 

 

I (Al-Khoei) say: Its strange that Ibn Daw'ud counts him from the first section, and he (Am'er Al-Shu'bi) is the wicked, immoral, liar, who declares his opposition against Amir Al-Mo'omeneen Imam Ali (a.s), and we have mentioned his disgrace in "Tafseer Al-Bay'an" when coming into contact in interpreting Al-Harith Al-A'war.

 

 

 

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This Letter is Not Authentically established, and weak.

 

 

 

A Contribution by Brother @Nader Zaveri

 

 

 

Hasan `Abd Allah al-`Ajami has discussed this narration in his reply to `Uthman al-Khamees:

 

 من طريق نصر بن مزاحم، عن عمر بن سعد الأسدي عن نمير بن وعلة ، عن عامر الشعبي، وقد رواه نصر بن مزاحم في وقعة صفين(65)، عن عمر بن سعد الأسدي بنفس باقي السند، وليس له سند آخر غير هذا السند ، فمصدره الشعبي وهو من رواة أهل السنة ولم يوثقه الشيعة، وفي نهج البلاغة لابن أبي الحديد المعتزلي عن أبي إسحاق قال: ( ثلاثة لا يؤمنون على علي بن أبي طالب، مسروق ومرة وشريح وروي أن الشعبي رابعهم)، وفي السند نمير بن وعلة وهو مجهول ، صرّح بذلك الرازي في الجرح والتعديل والذهبي في ميزان الاعتدال، وفي السند عمر بن سعد الأسدي ولا يعرف من هو تحديداً ، فهو مجهول .
 
 
From the Tareeq of Nasr b. Mazaahim from `Umar b. Sa`ad al-Asadi from Numayr b. Wa`lah from `Aamir al-Shu`bi and Nasr b. Mazaahim has narrated it in Waqi`ah Siffeen from `Umar b. Sa`ad al-Asadi by the same remaining Sanad, and there is not another Sanad other than this sanad. And the origins of al-Shu`bi is that he is from the narrators of Ahl al-Sunnah and he is not authenticated by the Shee`ah.
 
And in [sharh] Nahj al-Balaaghah of Ibn Abi al-Hadeed al-Mu`tazali from Abi Ishaaq said: "Three did not believe in Ali b. Abi Talib: Masrooq, Murrah, and Shurayh, and it is narrated that al-Shu`bi was the fourth of them"
 
And in the sanad there is Numayr b. Wa`lah and he is Majhool, al-Razi declared that in al-Jarh wa al-Ta`deel and al-Dhahabi in Mizan al-I`tidal. And in the Sanad is `Umar b. Sa`ad al-Asadi, and he is not specifically known, so he is Majhool
 

 

 

Book sources:

Book one: http://ia600307.us.archive.org/31/items/tar21/189.pdf

Book Two: http://narjes-library.blogspot.com.au/2012/11/blog-post_6092.html

Book Three: http://www.waqfeya.com/book.php?bid=1012

Book four: http://narjes-library.blogspot.com.au/2014/02/blog-post_21.html

_________________________________________________

(wasalam)
 

Edited by TheIslamHistory

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(bismillah)

(salam)

Jzk for benefiting us with this knowledge.

 

Are letters and sermons of Nahj al-Balagha only to be examined by their sanad (and subsequently weakened) when Sunnis use them in arguments?

 

Or will we open and truly go through the whole book and the chains of its hadiths and label which are authentic and which aren't?
 

 

was salam

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(bismillah)

(salam)

Jzk for benefiting us with this knowledge.

 

Are letters and sermons of Nahj al-Balagha only to be examined by their sanad (and subsequently weakened) when Sunnis use them in arguments?

 

Or will we open and truly go through the whole book and the chains of its hadiths and label which are authentic and which aren't?

 

 

was salam

 

 

 

(bismillah)

 

A very good point. I in fact asked a couple of knowledgeable individuals on the subject. I asked whether it it is obligatory in terms of stating a narrations to go and investigate its Isn'aad (source). Before I answer, concerning Nahjul-Balagha, you should be aware that Nahjul-Balagha has been investigated by many new and early scholars in terms of its source and authenticity. The above Letter (#6), when checking a variety of "Sh'ar'h (explanations) & Tah'qeeq (investigates)" It has been heavily criticized in both "mat'n & Isn'aad". So in reality, there are many well-ranked works on Nahjul-Balagha on its correctness and health. However whether it is obligatory to check/Investigate, depends on two issues: (1) Priority and (2) historical & belief validity. In terms of priority, that is whether the issue you or another is stating is that of significance. For example, we may turn our attention to very important narrations because of its importance in ones belief and we may ignore simple narrations because of its small relevance to a fundamental belief. as for historical and belief validity, is that the possibility of a "mat'n (content)" being correct while the chain being weak or incorrect, based on the frequency in literature, it determines its position whether it is fundamental or not. So what can we say? Well reality makes clear that mostly our literature has been revised and and reviewed, and whether the person stating or quoting a historical piece (narrations), it will depend on its validity and reliability and the persons (who is quoting) aim in stating or reading the issue, in an an argumentation, it is certainly important, The knowledgeable individuals whom I asked, have told me, that when stating a narrations , it is better to say: "It has been narrated" rather than say: "The Imam Said" in a direct sense, and this is because of the bleak or great possibility of a narration being incorrect. The issue depends entirely on ones knowledge and beliefs, to evaluate what we have extracted from his history.

 

You are free to object to my opinion, since it is subjective.

 

Yours,

 

IH

_______________________________________________

(wasalam)

Edited by TheIslamHistory

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(bismillah)

 

 

 

Update:

It now, appears to be a mistake, that the first narrator that we mentioned: Is not: 
Am'ru Bin Sa'ad Al-Mad'ain'i  (عمرو بن سعيد المدائني), it is Umar bin Sa'ad Bin Ab'i Al-Sa'eed Al-Asadi (عمر بن سعد بن أبي الصيد الأسدي), who we read in Mustadarakaat `ilm al-Rijaal, By Ali al-Namazi al-Shahrudi: 
 

 

 


11017 - عمر بن سعد بن أبي الصيد الأسدي:

لم يذكروه. وله كتاب جمع فيه جملة من كتب أمير المؤمنين عليه السلام و
غيرها.
نقل منه نصر بن مزاحم في كتابه، كما في كتاب العشرة ص 214 مكررا، و
 
 
Nothing has been mentioned (for him), and he has a book, he collected in it a number of (books), of Am'eer Al-M'om'neen, (A.s), and recorded from him Nas'r bin Muz'ahim in his book... 
 
 
 look at how Waqi`ah Siffeen starts:
 
بسم الله الرحمن الرحيم أخبرنا الشيخ الحافظ شيخ الإسلام أبو البركات عبد الوهاب بن المبارك بن أحمد بن الحسن الأنماطي قال أخبرنا الشيخ أبو الحسين المبارك بن عبد الجبار بن أحمد الصيرفي بقراءتي عليه في شهر ربيع الآخر من سنة أربع و ثمانين و أربعمائة و قال أخبرنا أبو يعلى أحمد بن عبد الواحد بن محمد بن جعفر الوكيل قراءة عليه و أنا أسمع في رجب من سنة ثمان و ثلاثين و أربعمائة قال أخبرنا أبو الحسن محمد بن ثابت بن عبد الله بن محمد بن ثابت الصيرفي قراءة عليه و أنا أسمع قال أخبرنا أبو الحسن علي بن محمد [بن محمد] بن عقبة بن الوليد بن همام بن عبد الله بن الحمار بن سلمة بن سمير بن أسعد بن همام بن مرة بن ذهل بن شيبان بن ثعلبة بن عكابة بن صعب بن علي بن بكر بن وائل قراءة عليه في سنة أربعين و ثلاثمائة قال أخبرنا أبو محمد سليمان بن الربيع بن هشام النهدي الخزاز قال أنبأنا نصر بن مزاحم التميمي قال عمر بن سعد بن أبي الصيد الأسديعن الحارث بن حصيرة عن عبد الرحمن بن عبيد بن أبي الكنود و غيره قالوا
 
 
When al-Shahrudi says لم يذكروه it means that he has not been mentioned in any of the classical books of Rijaal. We can see al-Shahrudi's introduction to Mustadarakaat `ilm al-Rijal, he discusses what he means by this saying.
 
In conclusion, This `Umar b. Sa`ad al-Asadi is majhul according to both Sunni and Shee`ah Rijal scholars.

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