Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله
Sign in to follow this  
TheIslamHistory

Jabra'il B. Ahmad (Critical).

Rate this topic

Recommended Posts

(bismillah)

 

(wasalam)


May Allah (عز و جل) guide us all onto the straight path. I recently came across a dilemma, that I think is important, and must be discussed. But before that, I want to discuss a certain low-controversial narrator. The narrator is: Jabra'il b. Ahmad Al-Fary'abi (جبريل بن أحمد الفاريابي). Now before I layout my opinion on this matter, lets first quote what has been said, concerning him from our scholars (r.a). Note: please keep reading until to the end. I'm talking to the Rij'al-Wizards here. 

 

 

 

1- Shaiykh Al-Tusi (شيخ الطوسي)(r.a)  :

 

 

 جبريل بن أحمد الفاريابي ، يكنّى : أبا محمّد ، وكان مقيماً بكشّ ، كثير الرواية عن العلماء بالعراق وقم وخراسان
 

 

Jabra'il b. Ahmad Al-Fary'abi, Named (Y'okna): The father Muhammad, and was resided in Kish, narrates a lot from the Scholars (Ulam'a) in Ira'q and Khur'as'an.1

 

 

 

2- Al-Majlisi (محمد باقر المجلسي) (r.a): Jabra'il b. Ahmad Al-Fary'abi: "ح" = Praised (Mam'dooh)/ His San'ad is Hassan (Reliable).2.

 

3- Al-Sheikh Suliyman b. Abdullah-Al-Mah'owzi Al-Bahrani (الشيخ سليمان بن عبدالله الماحوزي البحراني): Praised (ممدوح).m3.

 

 

4- Muhammad b. Ali Al-Istarabadi (محمد بن علي الاسترابادي): 

 

 

عدّه خالي ممدوحاً ، والظاهر أنّه لقوله : كثير الرواية ... إلى آخره ، ومرّ في الفائدة الثالثة. وأيضاً هو معتمد كش حتى أنّه يعتمد على ما وجد من خطّه (٨) ، وفيه إشعار بجلالته بل بوثاقته أيضاً ، فتأمّل.

 

 

Al-Majlisi, Considered him praised, and apparently for his saying: "A lot (many) in narrations....and so on, and was passed in the third "Fa'idah". And also, his relied upon, by Al-Kashi, even he relies on what was found from his writings4. and in it are some notifications of his greatness, rather his trustworthiness also, so hope.5.

 

 

 

 5- Inay'at-Allah Al-Qahba'i (زكي الدين عناية الله القهبائي):

 

 

 

ويظهر من ذكره بهذه المثابة ؛ اعتباره ، والاعتماد عليه ، وعلى خطّه وكتابه ، حتّى بعد موته ، مثل ما يذكره كثيراً ، هكذا : وجدت بخطّ جبرئيل بن أحمد كذا .. فظهر نهاية الاعتماد ، وهذا قريب إلى التوثيق. 

 

 

 

And it appears from his mentioning with that resort;  is consideration (praise), and relying on him, and on his writings and books, even after his death, just as what he mentions many times, such as: "And I found with the hand writing of Jabra'il b. Ahmad this...", as it appears, a high reliability, and this is close to approval (Tawth'eeq).6.   

 

 

6- Al-Shaykh Mu'hye-Al-Deen Al-Ma'maqa'ni (الشيخ محيي الدين المامقاني):

 

 

 

  من الواضح أنّ كثرة روايات الراوي ومشيخته للرواة ، ممّا يكشف عن اعتمادهم عليه ، وعلى هذا أقلّ ما يمكن أن يعدّ المترجم هو عدّه حسناً ، وعدّ رواياته حساناً كالصحاح. 

 

 

"It's clear, that the amount of narrations, which is lot, of the narrators and his Mash'aykh for the narrators, is what reveals their reliability on him, and on this, at the least the witter of Tarjamh can count him as reliable, and his narrations are Hassan (Reliable) like the Sahih (Authentic)".7.

 

 

 

7- Al-Sayed-Al-Da'm'aadi (السيد الداماد): In his comments on Rij'al-Al-Kashi, After the mentioning of Jabra'il b. Ahmad Al-Fary'abi, and what Sheikh Al-Tusi (r.a) had said, he says:

 

 

 

وأورده الحسن بن داود كذلك في قسم الممدوحين من كتابه ، ومن ديدن الأصحاب أنّ المشيخة المذكورين في باب ( لم ) لا يعتبرون فيهم صريح التوثيق إليه ، بل يكتفون فيهم بالمدح ، وإذا لم يكن في أحدهم مطعن وغميزة كان حديثه معدوداً من الصحاح عندهم. 

 

 

"And Al-Hassan b. Daw'od released him in the section of those who are praised in his book, and from the persons of high quality, the Mash'ya'kha, That are mentioned in the chapter (door) "La'am لم", ​That are not considered in the absolute approval (Taw'theeq), rather they are praised, and if non in them was criticized, then there narrations where counted of those that are authentic for them".8

 

 

 

 

8- Abu al-Qasim al-Khoei (أبو القاسم الخوئي): (Argues against):

 

 

 

والكشي، يروي عنه كثيرا، ويعتمد عليه، ويروى ما وجده بخطه، ولكنك عرفت غير مرة، أن اعتماد القدماء على رجل، لا يدل على وثاقته ولا على حسنه، لاحتمال أن يكون ذلك من جهة بنائهم على أصالة العدالة.

 

 

"And Al-Kashi narrates from him a lot, and relies on him, and narrates from what he has found from his hand writings, but you have already know more than once, that the reliability of old (Scholars) on the Rij'al, does not indicate any approval (Wa'tha'qah), nor goodness (rely), for the reason that this can be from the perspective on the genuineness of Ad'alah".9

 

_______________________________________________________________________________________________________

 

 

Rij'al-Al-Tusi (رجال الشيخ), Page# 458, Chapter: "Those who do not narrate from the Imams (a.s)", Person #9, Letter "Jeem".

2 Rij'al Al-Majlisi, (رجال المجلسي) Page#173, Person#332. 

3 Balaghat-Al-Muhadith'een (بلغة المحدثين), page#339, Person #3.

Rij'al-Al-Kashi (رجال الكشّي ), P#317/573, and #456/862, and #489/933 (منها ما ذكر في ترجمة عبدالله بن بكير حيث قال : وجدت في كتاب جبرئيل بن أحمد الفاريابي بخطه ، وكذا في ذكر الواقفة وفي أصحاب الرضا عليه‌السلام).

Manh'aj Al-Mq'aal (منهج المقال في تحقيق احوال الرجال), volume #3, page #174, Person#979.

6 Mujm'al-Al-Rijal (مجمع الرجال), #P, 16/2.

7. Tanq'eeh Al-Maq'aal (تنقيح المقال), Vol.#14, Page#211-225, Person#69.

 Rijal-Al-Kashi, footnotes (تعليقته على رجال الكشي), #p.1/32

Mu'jam-Rijal' Al-Hadith (معجم رجال الحديث), Person#2054.

 

 

_________________________________________________________________________________________________________

 

 

 

 

Now, this is where it gets interesting. But first to this point, I would like your opinion on the matter, on whether, which view is more sound, and correct, concerning his approval, or trust.

 

 

So, to this point, I thought, that Al-Kashi, and al-Najashi, had no bibliography on the person, however, after a reading, I realized that Ahlul-Sunnah, have a bibliography on the person, and Ibn-Hijir, Quotes from the son of Al-Najashi and Al-Kashi.Let me Quote for you:

 

 

 

 

In: his book: Lis'aan-Al-Miz'aan (لسان الميزان), By Ibn-Hijr Al-Askal'ani: Person #1755:

 

 

 

 جبريل بن أحمد الفاريابي أبو محمد الكشي.
(Jabra'il b. Ahmad Al-Fary'abi)
 
قال أبو عَمْرو الكشي: حَدَّثَنَا عنه محمد بن مسعود، وَغيره وكان مقيما بكش له حلقة كثير الرواية وكان فاضلا متحريا كثير الأفضال على الطلبة.
 
"Abu-Amr'o, Al-Kashi said: "Told us from him, Muhmmad b. Mas'ood, and others, and he resided in Al-Kish,he has a group, narrates many, and was praiseworthy and accurate (in Investigation) over the students. 
 
 
 
وقال ابن النجاشي: ما ذاكرته بشيء إلا مر فيه كأنما يقرأه من كتاب ما رأيت أحفظ منه وقال لي ما سمعت شيئًا فنسيته.
ذكراه في رجال الشيعة.

 

 

And Ibn-Al-Najashi said: " I never mentioned him in anything, only that he went through in it, as if he reads it from a book, and I have never seen anyone more Ah'fath (memorize-r) than him, and said to me: I never hard anything and then forgot it.

 

 

 

 

________________________________________________________________________________________________

 

 

 

Two Main Questions:
___________________


1- Based on the above, and all that we have mentioned, is he Trustworthy or at least praised? or Unknown (Maj'hool).

 

2- How did Ibn-Hijiar, hear or read from Ibn-Al-Najashi? The time span between them is large, more than 600-700 years? Was there a book that he was in possession of, that we didn't have? And how did he get the information regarding Al-Kashi? Please Answer in detail.

 

 

________________________________________________________________


في ايمان الله
  

Edited by TheIslamHistory

Share this post


Link to post
Share on other sites

Thank you for bringing this topic Akhi, and for your contribution in it.

A better translation for what you bring is as follows:


جبريل بن أحمد الفاريابي ، يكنّى : أبا محمّد ، وكان مقيماً بكشّ ، كثير الرواية عن العلماء بالعراق وقم وخراسان

 

Jibril b. Ahmad al-Fariyabi, his Kuniyya (agnomen) is: Aba Muhammad, he used to reside in Kish, has a lot of narrations [or transmissions] from the scholars of Iraq, Qum and Khurasan.


عدّه خالي ممدوحاً ، والظاهر أنّه لقوله : كثير الرواية ... إلى آخره ، ومرّ في الفائدة الثالثة. وأيضاً هو معتمد كشي حتى أنّه يعتمد على ما وجد من خطّه ، وفيه إشعار بجلالته بل بوثاقته أيضاً ، فتأمّل

 

My maternal uncle enumerated him among the praiseworthy ones, and it is apparent that he did it because of his (al-Tusi’s) words: has a lot of narrations [or transmissions] …to the end of the quotation, and it (a discussion on this) has already preceded in the third Faida, And also, he is also depended upon by Kashi, so much so that he relies upin that which he finds (comes across) with his hand writing, and in this there is an indication towards his merit, rather his trustworthiness also, so ponder (upon this).


ويظهر من ذكره بهذه المثابة ؛ اعتباره ، والاعتماد عليه ، وعلى خطّه وكتابه ، حتّى بعد موته ، مثل ما يذكره كثيراً ، هكذا : وجدت بخطّ جبرئيل بن أحمد كذا .. فظهر نهاية الاعتماد ، وهذا قريب إلى التوثيق

 

And it becomes clear by him (al-Kashshi) mentioning him with this regard - the fact of his dependence and reliance on him, and upon his hand writing and book, even after his death, like how he mentions him a lot saying: I found in the hand writing of Jibril b. Ahmad the following … so it becomes apparent the full extent of his dependence, and this is close to declaring him trustworthy.


من الواضح أنّ كثرة روايات الراوي ومشيخته للرواة ، ممّا يكشف عن اعتمادهم عليه ، وعلى هذا أقلّ ما يمكن أن يعدّ المترجم هو عدّه حسناً ، وعدّ رواياته حساناً كالصحاح

 

It is obvious that the numerousness of the number of narrations narrated by a narrator and his being a teacher for other narrators, is from among the things that disclose their dependence upon him, and based upon this, the least that one can count the one being discussed (the subject of the entry i.e. Jibril b. Ahmad) is count him as at the level of goodness, and count his narrations as being Hasan like the Sahih.


وأورده الحسن بن داود كذلك في قسم الممدوحين من كتابه ، ومن ديدن الأصحاب أنّ المشيخة المذكورين في باب ( لم ) لا يعتبرون فيهم صريح التوثيق إليه ، بل يكتفون فيهم بالمدح ، وإذا لم يكن في أحدهم مطعن وغميزة كان حديثه معدوداً من الصحاح عندهم

 

And al-Hasan b. Dawud (Ibn Dawud al-Hilli) also included him in that section of his book that concerns the praised narrators, and it has been the methodology of the Ashab that for the Shuyukh who are mentioned in the chapter ‘Lam Mim’ (the 13th chapter of al-Tusi’s Rijal - which is exclusively for those narrators who did not meet any of the Imams and thus did not directly narrate from them) they do not require explicit Tawthiq, rather, they are sufficed with mere praise for them, and if this be the case, and if there does not exist for one of them (these Shuyukh in Chapter Lam Mim) any criticism or blame, they count his narrations as being from the Sahih in their estimation.


والكشي، يروي عنه كثيرا، ويعتمد عليه، ويروى ما وجده بخطه، ولكنك عرفت غير مرة، أن اعتماد القدماء على رجل، لا يدل على وثاقته ولا على حسنه، لاحتمال أن يكون ذلك من جهة بنائهم على أصالة العدالة

 

And al-Kashshi narrates from him a lot, and depends upon him, and narrates that which he finds in his hand writing, but you have known – and this more than once – that the dependance of the ancients upon a man, does not prove his trustworthiness, nor his good status, because of the possibility that that (the ancients’ narration and dependence from and on him) could be originating from their premise of considering the primacy/defaultness of Adalah (in a narrrator).

 

NOTE: Asalah al-Adalah is a concept that al-Khoei claimed was upheld by the ancients, that is, they considered everyone Thiqah by default, unless any act of Fisq becomes apparent from his side, thus they could narrate and depend upon whom we would today consider Majhul. Most scholars have argued against his this contention, and to be fair, it seems that this was a faulty argument by him (al-Khoei).

I will Insha Allah comment on Ibn Hajar’s words at a later time ...

Edited by Islamic Salvation

Share this post


Link to post
Share on other sites

 

I will Insha Allah comment on Ibn Hajar’s words at a later time ...

 

 

(bismillah)

(salam)

 

 

I apologies for my hasty translation. Thank you very much for applying your knowledge on this subject, and fixing the translation. May Allah reward you. Yes, if you are able to interpret and decipher the issue (Ibn-Hijir's information), that would of great benefit. 

 

 

 

 

 

 

NOTE: Asalah al-Adalah is a concept that al-Khoei claimed was upheld by the ancients, that is, they considered everyone Thiqah by default, unless any act of Fisq becomes apparent from his side, thus they could narrate and depend upon whom we would today consider Majhul. Most scholars have argued against his this contention, and to be fair, it seems that this was a faulty argument by him (al-Khoei).

I will Insha Allah comment on Ibn Hajar’s words at a later time ...

 

 

If this was the اعتقاد (belief) of Sayed-Al-Khoei, this would put a question-mark, on the characteristics of Al-Kashi. The reason being, is that as we know through Al-Najashi and Al-Tusi (رحمهم الله), and others, we are aware that Al-Kashi, is a scholar in Rij'al, and as it seems, that was his specialty. It would seem rather illogical to assume, that he (Al-Kashi) would rely on anyone (for his book) that simply did not commit an act of "Fisq", seeing the amount of narrations, and his dependence on Jabra'il b. Ahmad. Applying this (Khoei's) concept seems rather narrow. 

 

 

_____________________________

و عليكم السلام

Edited by TheIslamHistory

Share this post


Link to post
Share on other sites

قال أبو عَمْرو الكشي: حَدَّثَنَا عنه محمد بن مسعود، وَغيره وكان مقيما بكش له حلقة كثير الرواية وكان فاضلا متحريا كثير الأفضال على الطلبة

 

Abu Amr al-Kashshi said: narrated to us from him - Muhammad b. Masud, and others apart from him (apart from Muhammad b. Masud al-Ayyashi), he was resident in Kish, he had a study circle (which he used to teach), he was meritious, cautious, he had done a lot of favors upon the students.
 


وقال ابن النجاشي: ما ذاكرته بشيء إلا مر فيه كأنما يقرأه من كتاب ما رأيت أحفظ منه وقال لي ما سمعت شيئًا فنسيته

ذكراه في رجال الشيعة

 

And Ibn al-Najashi said: I never discussed with him anything (Mudhakara were memorization competition sessions and discussions of Hadith) except that he passed by it (the Hadith in discussion) as though he were reading it from a book, I did not see someone having more retentive memory than him, and he said to me: I have never heard something and gone on to forget it, [ibn Hajar:] he mentioned him in (the book) the men of the Shia.

NOTE: Ibn Hajar refers to al-Najashi as Ibn al-Najashi, this is because this was a shared family Nisba, just as both Ahmad and al-Husayn can be referred to as Ibn al-Ghadhairi.

What you bring here can arguably be used to show that Ibn Hajar had access to a manuscript of the Fihrist that was more complete, or more likely, he does not quote his source as accurately as he should have, in that it could be the words of a later Shia scholar that he attributes to al-Najashi.

Ibn Hajar is known to have works that have not reached us as sources of information on Shia Rijal, case in point is Ali b. al-Hakam's Kitab Mashayikh al-Shia that he makes use of for about 45 Shia narrators in his Lisan.

Edited by Islamic Salvation

Share this post


Link to post
Share on other sites

(bismillah)

 

Ah, one of the interesting narrators.

 

From what Shaykh Tusi رحمه الله mentions about him, the reliance of al-Kashi رحمه الله on him, him being the shaykh of al-`Ayyashi رحمه الله and from the mashayikh al-ijaza, we can establish his apparent integrity حسن الظاهر. As for what Ibn Hajr brings in his Lisan, I think it is also another good indicator that can useable in addition to our current information preserved in our own works. It seems that Shaykh Tusi رحمه الله is quoting the bit from al-Kashi that Ibn Hajr presents to us about al-Farabi. Also, this information being lost from our copy of Najashi would not be strange, Sayyid Khui's mentions how it is extremely odd that Najashi does not have an entry for al-Hasan b. Mahbub yet affirms of his books in other places, he concludes that the tarjima has been dropped from our nuskha. I don't believe Ibn Hajr tampered with this information, he has brought up traditions with Imami content to attack some narrators calling the hadith false باطل. You can see for yourself the various different quotations he has in his Lisan from books of ours he had including: the index of Ibn Babuway (not sure if it is al-Saduq or his father), al-`Ayyashi, Ibn `Uqda [you'll find it in other than Lisan although] and a "shia" historian Ibn Abi Tay'~ (seems to have been a contemporary of Allamah Hilli رحمه الله). Just go to shamela and search رجال الشيعة through Lisan.

 

So that's sufficient for the normally standards "sidq & dhabt" categories. But there are others. One of the things I have noticed while surveying narrators is that Jibra'il seems to be one who is usually carrying the narrations that are oddities to the rest of the qara'in regarding a narrator. Here are two examples:

 

Regarding Muhammad b. Muslim & Zurara رضي الله عنهما

 

حدثني محمد بن مسعود، قال: حدثني جبرئيل بن أحمد، عن محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن عامر بن عبد الله بن جذاعة،  قال: قلت لأبي عبد الله عليه السلام إن امرأتي تقول بقول زرارة، ومحمد ابن مسلم في الاستطاعة، وترى رأيهما، فقال: ما للنساء وللرأي، والقول لهما أنهما ليس بشئ في ولايتي، قال: فجئت إلى امرأتي فحدثتها، فرجعت عن هذا القول

 

I said to Abi `Abdillah عليه السلام: My wife holds the doctrine of Zurara & Muhammad b. Muslim regarding al-Istitaa`ah and she hold the same view as they do. He said: What is with women and with opinions, the saying of those two that those two are nothing in my wilayah. The narrator said: So I return to my wife and related this to her and she return from believing that.

 

Regarding Shihab b. Abdirabbih

 

محمد بن مسعود، قال: حدثني جبرئيل بن أحمد، قال: حدثني محمد بن عيسى، عن يونس بن عبد الرحمان، عن مسمع كردين أبي سيار، قال: سمعت أبا عبد الله (عليه السلام)، يقول: وأما شهاب فإنه شر من الميتة والدم ولحم الخنزير

 

He said: I heard Aba `Abdillah عليه السلام  saying: As for Shihab, he is worse than carrion, blood, and the flesh of swine.

 

So these are against the other qara’in in favor of the strong reliability of these companions, there are others if I remember correctly, here and there. That said, I don’t think just weakening or ignoring Jibra’il as majhul solves the issues, either. He is narrating, and usually does, from well-known scholars of the Ta’ifa whose books and narrations were very widespread. Tusi has these same narrations with other chains as he mentions his various turuq to all their books and narrations in his Fihirist (al-Ash`ari, al-`Ubaydi, Yunus).

 

Sayyid al-Fuqaha’ رحمه الله in his Mu`jam - although he weakens the narration by ruling Jibra’il to be majhul - says the following in Muhammad b. Muslim’s entry:

 

وهناك رواية أخرى في ذم محمد بن مسلم في سندها جبرئيل بن أحمد، تقدمت في إسماعيل بن جابر الجعفي، ولو صحت أسانيد هذه الروايات لم يعتد بها، في قبال الروايات المستفيضة المتقدمة، وقد أسبقنا في ترجمة زرارة، ما دل من الروايات أن المعصوم سلام الله عليه ربما كان يصدر منه ذم أصحابه حفظا لهم، فراجع 

 

There is another narration discrediting Muhammad b. Muslim and it its chain is Jibra’il b. Ahmad; it has already preceded in the enter of Ismail b. Jabir al-Ju`if. Even if the chains to these riwayat were saheeh, they are not established in opposition to the mustafid narrations that have preceded. We have brought out previously in Zurara’s entry some riwayat that indicate that the Imam عليه السلام sometimes he would show himself discrediting his companions in order to protect them.

 

And this is a good explanation that reflects the seera of the Ahl al-Bayt عليهم السلام and their situation/context and that of their companions. Also, it is not unestablished that the companions of the Imams عليهم السلام would error and do or think things wrong and the Imam عليه السلام would reprimand them for their slip. As for the narration above about Zurara and Muslim, the manuscript issues and errors in al-Kashi are well known and it is not far to say that the Imam عليه السلام  is not attacking the two themselves, but rather saying that their opinion on their issue is out of his wilayah.

 

So, if we assess the narrator from the various angles of the Qudama looked at, I think Jibra’il b. Ahmad comes out as follows:

 

حسن الظاهر ، محدّث ، ثبت ، لا إشكال في طريقة روايته ، مختلط قد يخالف القرائن المشهورة ، وسط الاعتماد ما هو بممتاز

 

Apparent integrity - Muhaddith - Accurate - No issues in his method of narration - Mixture sometimes he opposes the prevalent indications, middle reliance not distinguished

 

As for the issue of Asalat al-`Adalah, refer to Sh. Muslim al-Dawiri’s أصول علم الدراية , Sh. Muhammad al-Sanad’s البحوث في مباني علم الرجال, Sh. Ahmad Mahuzi’s فوائد رجالية  to see the weakness to this claim and how it is much the opposite. حفظهم الله

 

والله الأعلم

في أمان الله

Edited by Abu Tufayl

Share this post


Link to post
Share on other sites

(bismillah)

 

Thank you brother, Tufyal, nicely explained, and laid-out. I would have to agree, also. However concerning the oddities, If one were to criticize to Jabra'il, due to the two examples (you gave), I would not find it to be of any evidence against him. The following as you mentioned: 

 

 

 

Regarding Muhammad b. Muslim & Zurara رضي الله عنهما

 

حدثني محمد بن مسعود، قال: حدثني جبرئيل بن أحمد، عن محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن عامر بن عبد الله بن جذاعة،  قال: قلت لأبي عبد الله عليه السلام إن امرأتي تقول بقول زرارة، ومحمد ابن مسلم في الاستطاعة، وترى رأيهما، فقال: ما للنساء وللرأي، والقول لهما أنهما ليس بشئ في ولايتي، قال: فجئت إلى امرأتي فحدثتها، فرجعت عن هذا القول

 

I said to Abi `Abdillah عليه السلام: My wife holds the doctrine of Zurara & Muhammad b. Muslim regarding al-Istitaa`ah and she hold the same view as they do. He said: What is with women and with opinions, the saying of those two that those two are nothing in my wilayah. The narrator said: So I return to my wife and related this to her and she return from believing that.

 

Regarding Shihab b. Abdirabbih

 

محمد بن مسعود، قال: حدثني جبرئيل بن أحمد، قال: حدثني محمد بن عيسى، عن يونس بن عبد الرحمان، عن مسمع كردين أبي سيار، قال: سمعت أبا عبد الله (عليه السلام)، يقول: وأما شهاب فإنه شر من الميتة والدم ولحم الخنزير

 

He said: I heard Aba `Abdillah عليه السلام  saying: As for Shihab, he is worse than carrion, blood, and the flesh of swine.

 

 

 

 

 

1- The first narration, the narrator (highlighted in red), has no Tawth'eeq. Thus, the accusation (if any),cannot be entirely blamed on Jabra'il. 

2- The Second narration, were are not told which exact Shu'hab. However Sayed-Al-Khoei (r.a) argues that, this is not a valid argument, because It most likely mentioned by "Sho'hra (fame), however, this assumption is not absolute.  What do you think?

 

________________________

(wasalam)

Edited by TheIslamHistory

Share this post


Link to post
Share on other sites

(bismillah)

 

(bismillah)

 

Thank you brother, Tufyal, nicely explained, and laid-out. I would have to agree, also. However concerning the oddities, If one were to criticize to Jabra'il, due to the two examples (you gave), I would not find it to be of any evidence against him. The following as you mentioned: 

 

 

 

1- The first narration, the narrator (highlighted in red), has no Tawth'eeq. Thus, the accusation (if any),cannot be entirely blamed on Jabra'il. 

2- The Second narration, were are not told which exact Shu'hab. However Sayed-Al-Khoei (r.a) argues that, this is not a valid argument, because It most likely mentioned by "Sho'hra (fame), however, this assumption is not absolute.  What do you think?

 

________________________

(wasalam)

 

1. `Amir b. Judha`ah has good Qara'in in his favor

 

1 - He seems to have close companionship with Safwan al-Jammal (Kamil al-Ziyarat) & Hujr b. Za'ida (al-Kashi), with the former al-Sadiq [as] gives him tarahhum thrice

2 - Saduq extracts narrations from his book(s) in al-Faqih, and the carriers of his book(s) are thiqat, fuqaha of the Mathhab (al-Faqih)

3 - al-Kashi brings forward a narration in which `Amir is included from among the hawariy of al-Baqir عليه السلام [al-Kashi, narrated from al-Kazhim عليه السلام]

4 - The narrators that narrate from him are the thiqat: Aban b. `Uthman, Hammad b. `Uthman, Hareez, `Ali b. `Atiya, `Abdurrahman b. Abi Najran

5 - None of the scholars of rijal have ruled against him

 

There's some narrations showing al-Sadiq [as]'s displeasure with him, and Hujr, because they didn't leave Mufaddal b. `Umar alone. This does not necessitate their weakness, as they apparently let it go afterwards. The Qudama seemed to have relied and upheld all of them - `Amir, Hujr, and Mufaddal رحمهم الله, at least from the quarters of Qum.

 

This actually strengthens Sayyid al-Khui's argument regarding taqiyya for Shihab. Hujr and `Aamir are noted to have gone to al-Sadiq عليه السلام once and he did bara'ah from Mufaddal this time. Other narrations shows his displeasure with these two as they would not stop attacking Mufaddal. What seems to be the case is either 1 - Taqiyya because they were not from those who could handle their secrets 2 - The events of bara'ah from the Imam عليه السلام were prior to Mufaddal's leaving the Khattabiyya and becoming mustaqeem and these two did not desist from attacking him. So, it wouldn't be strange were this to happen another time (again it has to do with beliefs).

 

Sayyid al-Fuqaha's point about the name being used by shuhra seems to be the most apparent thing.

 

والله الأعلم

 

في أمان الله

Edited by Abu Tufayl

Share this post


Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Sign in to follow this  

×
×
  • Create New...