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  
guest050817

12 Imams A.s Mentioned By Name! Saheeh!

Rate this topic

Recommended Posts

السلام عليكم

Thanks for posting this. Although I still don't feel that one should need of restricting themselves exclusively to only narrations Sahih in their Isnad to justify their belief in the Usul Al-Deen, like with the case of this one, mainly due to the Tawatur and numerous channels that have reached on this Hadith and similar ones of it's type, hence making the need of Rijal not considered. Nevertheless, I skimmed through it last night and found it overall to be good. Some of the discussions at the end are very thoughtful. Anyone who has time should translate those 24 Ahadith as well as the commentary on each narrator. This would be very beneficial for the average non-arabic speaking laymen seeking those type of narrations as well as the commentary on the narrations Isnaad to keep as a reference. Otherwise, I may consider translating them if no one does it throughout the month in this thread, insha'Allah.

whoever translates it I will pray for!

Share this post


Link to post
Share on other sites

(bismillah)

 

We have a plethora of these hadith that are mu`tabar and authentic, you can find them discussed by this great work by al-Mahuzi ح here: http://alfeker.net/library.php?id=1069

 

He also addresses the disputing some my do about these kinds of hadith near the end, addressing such questions as to the authenticity of these narration while there were splinter Shi'i groups due to dispute over succession.

 

في أمان الله

 

This could of prevented TahaSyed from leaving Shiism perhaps....I don't know if you remember his legendary thread where he had issues with Shiite 12 Imams consistency with how they were named yet people were divided.

Share this post


Link to post
Share on other sites

(bismillah)

 

This could of prevented TahaSyed from leaving Shiism perhaps....I don't know if you remember his legendary thread where he had issues with Shiite 12 Imams consistency with how they were named yet people were divided.

 

*shrug* I don't think I was here when that happened, probably before my time.

 

You're either made in the clay of Ahl al-Bayt [as], or you're not.

 

في أمان الله

Share this post


Link to post
Share on other sites

Logically, the ahadith naming the names of the Aimmah (as) might be made public very late, even perhaps after ghaybah as-sughra.

These ahadith might be in a close-circle circulation also quite late, just as the hadith mentioned by OP above which was narrated from Imam Muhammad al-Jawad (as).

This might explain the emergence of subsects of Shi`ah.

Share this post


Link to post
Share on other sites

I know it is a bit off topic but because we're talking about certain things that were well guarded amongst the closest circles of the `Aimmah, as in such a hadith naming all the 12 Imams (a.s), were there any other issue that were also in secret amongst the Imams' closest companions?

 

I heard the issue of whether a woman inherits land or not, was a secret. Can someone help me out please? Thanks.

Share this post


Link to post
Share on other sites

If there were such ahadith from the time of as-Sadiq  (as), how to explain the confusion on his successor?

It's not like initially the support of al-Kazim  (as) was small and then grew (like somehow happened to ar-Rida  (as)), it's that no one recognized him as the successor until Hisham episode which happened after the death of `Abdullah al-Aftah.

 

(bismillah)

 

The above Hadith is mu`tabar according to the rijali principles of the author - al-Mahuzi حفظه الله - and will be, almost certainly, rejected by most others because they follow other principles; likely thinking his methods as "lenient." A better chain is #24 on page 105.

 

The chain is as follows:

 

حدثنا الحسين بن علي، قال حدثنا هارون بن موسى، قال (3) محمد  بن الحسن، قال حدثنا محمد بن الحسن الصفار، عن يعقوب ابن يزيد [عن (4) محمد] بن أبي عمير، عن هشام قال: كنت عند الصادق جعفر بن محمد عليهما السلام

 

The only person to pick on in the chain is al-Khazzaz's - one of our ancient Fuqah and Muhadditheen - direct Shaykh al-Husayn b. `Ali b. Muhammad al-Razi who is - clearly - functioning as his Shaykh al-Ijaza to al-Tul`akburi رحمه الله whose books and narrations were extremely famous and he was a source for the Imamia. al-Kazzaz gives him - his shaykh - tarahhum and declares the hadith he has narrated to be authentic. The rest of the chain are the core of the Ta'ifa رحمهم الله.

 

This narration, as someone wanted something prior to al-Rida عليه السلام, goes back to our Master al-Sadiq عليه السلام

 

في أمان الله

Edited by rotten_coconut

Share this post


Link to post
Share on other sites

If there were such ahadith from the time of as-Sadiq  (as), how to explain the confusion on his successor?

It's not like initially the support of al-Kazim  (as) was small and then grew (like somehow happened to ar-Rida  (as)), it's that no one recognized him as the successor until Hisham episode which happened after the death of `Abdullah al-Aftah.

 

How do you explain the majority of the world when 124000 prophets have been sent for mankind? How do you explain our Imams A.S to the sunnis whom Muhammad A.S commanded to be followed time and time again? Simple, evil beings used religion as a means to deceive and control people for their own worldly gains and power.

Share this post


Link to post
Share on other sites

(bismillah)

 

The muhaqqiq answers such type of Ishkalat starting on page 191, please give it a read. 

 

في أمان الله

 

Thank you bro, but unfortunately my Arabic is very poor.

Could you please kindly help to summarize what he says there?

Share this post


Link to post
Share on other sites

(bismillah)

 

Inshaa'Allah, I will give a crude, very terse summary =]

 

If there were such ahadith from the time of as-Sadiq   (as), how to explain the confusion on his successor?

It's not like initially the support of al-Kazim   (as) was small and then grew (like somehow happened to ar-Rida   (as)), it's that no one recognized him as the successor until Hisham episode which happened after the death of `Abdullah al-Aftah.

 

First of all, it is not that no one recognized al-Kazhim عليه السلام, it was just not the majority initial.

 

The author's response to this is that - in the question asked it admits to Sihha of narrations, but tries to deny tawatur - simply because it was not mutawatir to them in that era to companions here or there, does not mean it is actually not mutawatir. Once we sit down now and exam the turuq and narrations after the era of transmission we see that it is mutawatir and we will have yaqeen that this is from the A'immah عليهم السلام. 

 

He gives an interesting - and funny - example. He gives the example of Yahya b. Mu`een denying the hadith that al-Hasan and al-Husayn عليهما السلام are Masters of the Youth in Paradise and he accuses the narrator of fabricating it. He completely rejected it because he "claimed a huge thing." Darqutni - another rijali scholar of the `aamma - later finds another turuq of the hadith when he travels (I think to Egypt) thus vindicating the narrator and authenticating the report. Lol, Nasb. لعن الله النواصب

 

في أمان الله

Share this post


Link to post
Share on other sites

(bismillah)

 

Inshaa'Allah, I will give a crude, very terse summary =]

 

 

 

 

First of all, it is not that no one recognized al-Kazhim عليه السلام, it was just not the majority initial.

 

The author's response to this is that - in the question asked it admits to Sihha of narrations, but tries to deny tawatur - simply because it was not mutawatir to them in that era to companions here or there, does not mean it is actually not mutawatir. Once we sit down now and exam the turuq and narrations after the era of transmission we see that it is mutawatir and we will have yaqeen that this is from the A'immah عليهم السلام. 

 

He gives an interesting - and funny - example. He gives the example of Yahya b. Mu`een denying the hadith that al-Hasan and al-Husayn عليهما السلام are Masters of the Youth in Paradise and he accuses the narrator of fabricating it. He completely rejected it because he "claimed a huge thing." Darqutni - another rijali scholar of the `aamma - later finds another turuq of the hadith when he travels (I think to Egypt) thus vindicating the narrator and authenticating the report. Lol, Nasb. لعن الله النواصب

 

في أمان الله

Thank you, akhi.

 

Does the author mention about the Hisham story?

If we refer to it, it portrayed that no one recognized al-Kazim (as) as the imam and the first declaration done by the imam was to Hisham who then spread the news.

Share this post


Link to post
Share on other sites

(bismillah)

 

Does the author mention about the Hisham story?

If we refer to it, it portrayed that no one recognized al-Kazim  (as) as the imam and the first declaration done by the imam was to Hisham who then spread the news.

I don't remember if he mentions it, I think not.

 

That is a misunderstanding of the narration in light of the narrations about Nass of al-Kazhim عليه السلام. We know that there were companions who were aware of this appoint, yes including Zurara [ra] as informed by al-Rida عليه السلام. Yes, many were not aware and had it figure it out after the fact. However, that does not nullify the validity of these hadith that would have been unknown to them, but known to others. Then, with the passage of time and amalgamation of these narrations and their chains show us that it is in fact mustafeedh or mutawatar. 

 

The shaykh afterwards goes on to explain the different types of Tawatur and Istifaadha.

 

في أمان الله

Share this post


Link to post
Share on other sites

If there were such ahadith from the time of as-Sadiq  (as), how to explain the confusion on his successor?

It's not like initially the support of al-Kazim  (as) was small and then grew (like somehow happened to ar-Rida  (as)), it's that no one recognized him as the successor until Hisham episode which happened after the death of `Abdullah al-Aftah.

 

Salamunalaikum,

 

When Musa PBUH appointed Harun PBUH when he went up the mountain, some disobeyed Harun pbuh and took the idol as their lord. Despite having seen miracles, and despite being saved, and despite being clearly told who to obey, they still made the golden calf. This shows that sometimes, groups can allow deceit to overtake them despite clear warning. After Musa pbuh leaving, they lost their minds to do such a thing.

 

Quran: "And the people of Moses made, after [his departure], from their ornaments a calf - an image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way? They took it [for worship], and they were wrongdoers."

 

Quran: "And when Moses returned to his people, angry and grieved, he said, "How wretched is that by which you have replaced me after [my departure]. Were you impatient over the matter of your Lord?" And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. [Aaron] said, "O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me and do not place me among the wrongdoing people.""

 

 

I also believe it was written and still is of the coming of Muhammed pbuh in the scriptures of the ahlul kitab. However despite recognizing him, many did not follow him.

 

Quran:

"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures) in the law and the Gospel".

 

 

Despite this, did they respect this and immediately follow him? Or did many not follow him and reject him?

 

I'm not saying these were certainly the reasons as to why many rejected initially, merely it is not something unusual or unique, it has occurred throughout history.

 

Some of the prophet pbuh's outwardly 'close' companions, infact, rejected Ali a.s after him.

Edited by Tawheed313

Share this post


Link to post
Share on other sites

(bismillah)

 

I don't remember if he mentions it, I think not.

 

That is a misunderstanding of the narration in light of the narrations about Nass of al-Kazhim عليه السلام. We know that there were companions who were aware of this appoint, yes including Zurara [ra] as informed by al-Rida عليه السلام. Yes, many were not aware and had it figure it out after the fact. However, that does not nullify the validity of these hadith that would have been unknown to them, but known to others. Then, with the passage of time and amalgamation of these narrations and their chains show us that it is in fact mustafeedh or mutawatar. 

 

The shaykh afterwards goes on to explain the different types of Tawatur and Istifaadha.

 

في أمان الله

There are some issues that we need to resolve on this:

- The narrations that seem to point out that Zurarah (ra) died without knowing the next imam and on his deathbed he said that he would follow the imam who was said by al-Qur'an

- The fact that the first public declaration of Imam al-Kazim (as)'s imamah was after the Hisham episode which would bring us the next question of why the Imam waited up until the death of `Abdullah al-Aftah which was about 70 days after the death of Imam as-Sadiq (as) which had lead some to be astray and followed the Fathiyyah.

Share this post


Link to post
Share on other sites

(bismillah)

 

There are some issues that we need to resolve on this:
- The narrations that seem to point out that Zurarah (ra) died without knowing the next imam and on his deathbed he said that he would follow the imam who was said by al-Qur'an
- The fact that the first public declaration of Imam al-Kazim (as)'s imamah was after the Hisham episode which would bring us the next question of why the Imam waited up until the death of `Abdullah al-Aftah which was about 70 days after the death of Imam as-Sadiq (as) which had lead some to be astray and followed the Fathiyyah.

 

Imam al-Rida عليه السلام tells us clearly - in a mu`tabar narration - that Zurara رضي الله عنه knew and that he acted in taqiyya until he got permission to make da`wa for al-Kazhim عليه السلام's imamah but died prior to his son returning. I think you are mistaking "public declaration" for what Zurara was waiting to do - spread the word amongst the Shi`a secretly. First, if you want to be super rijali about it, the chain is weak by Abu Yaha al-Wasiti in the account you are refering to. Second, the account does not say they waited until al-Aftah to die, they found al-Kazhim عليه السلام soon after and he gave them permission to inform others they deemed worthy and to make sure they kept things secret in the clear context of taqiyya - so they are not slaughtered.

 

في أمان الله

Share this post


Link to post
Share on other sites

(bismillah)

Imam al-Rida عليه السلام tells us clearly - in a mu`tabar narration - that Zurara رضي الله عنه knew and that he acted in taqiyya until he got permission to make da`wa for al-Kazhim عليه السلام's imamah but died prior to his son returning. I think you are mistaking "public declaration" for what Zurara was waiting to do - spread the word amongst the Shi`a secretly. First, if you want to be super rijali about it, the chain is weak by Abu Yaha al-Wasiti in the account you are refering to. Second, the account does not say they waited until al-Aftah to die, they found al-Kazhim عليه السلام soon after and he gave them permission to inform others they deemed worthy and to make sure they kept things secret in the clear context of taqiyya - so they are not slaughtered.

في أمان الله

Hmm, after re-read again about this, you are correct that Imam al-Kazim (as) didn't ask Hisham b. Salim & Muhammad al-Ahwal to withhold the news of his proclamation to the Shi`i after the death of `Abdullah al-Aftah.

The timeline was like this:

148 H: the death of Imam as-Sadiq (as)

148 H before 70 days after the death of as-Sadiq (as): `Abdullah al-Aftah announced his imamah. Sometime afterwards, Hisham episode occurred

148 H 70 days after the death of as-Sadiq (as): `Abdullah al-Aftah passed away

150 H: Zurarah, Burayd, & Muhammad b. Muslim passed away

I mentioned these 3 individuals because for Zurarah, the Qur'an episode on his deathbed was puzzling because it's already 2 years after the death of as-Sadiq (as), so it's hard to understand this as taqiyyah. As for the other two, a paper that I read claimed that it's not clear who they considered as the next imam after as-Sadiq (as). Appreciate if you can shed some light into this.

And the other personnel of the 4 pillars of as-Sadiq (as) apart from the 3, Abu Basir, in al-Kashshi was reported to even criticize the knowledge of al-Kazim (as) because according to the former, the latter gave a wrong answer to a problem. I don't know its authenticity, but if it's authentic, it presented a very different view of how a prominent sahabah thought about the institution of imamah although, as far as I know, the former considered the latter as the next imam.

Edited by rotten_coconut

Share this post


Link to post
Share on other sites

(bismillah)

 

I mentioned these 3 individuals because for Zurarah, the Qur'an episode on his deathbed was puzzling because it's already 2 years after the death of as-Sadiq (as), so it's hard to understand this as taqiyyah. As for the other two, a paper that I read claimed that it's not clear who they considered as the next imam after as-Sadiq (as). Appreciate if you can shed some light into this.

 

One thing to keep in mind is that it would take time for Zurara for first receive the news that that al-Sadiq عليه السلام was martyred, then send his son and then wait for him to do his duties and return to Kufa. Another thing to keep in mind is that these death dates are not error free. That "paper" you read is probably ignoring al-RIda عليه السلام's account because he isn't a contemporary and these academics don't believe in Imama and/or are being "historical."

And the other personnel of the 4 pillars of as-Sadiq (as) apart from the 3, Abu Basir, in al-Kashshi was reported to even criticize the knowledge of al-Kazim (as) because according to the former, the latter gave a wrong answer to a problem. I don't know its authenticity, but if it's authentic, it presented a very different view of how a prominent sahabah thought about the institution of imamah although, as far as I know, the former considered the latter as the next imam.

 

I remember that narration, I thought a few things about it:

1 - The Abu Baseer in the narration could have been Abu Baseer Layth al-Muradi, not al-Asadi. Although he, too, is a major companion, Ibn al-Ghada'iri رحمه الله notes that he was criticized by others for his beliefs. This could be an example of that.

2 - Some of the Ashab of the Imams عليه السلام did not understand Wilaya as completely as they should have and would have - as we may call it today - a type of taqseer in their understanding. This is, in fact, one of the reasons al-Sistani حفظه الله notes in his book Ikhtilaf al-Hadith for why there is difference in narrations. He brings forward a muwathaq narration - following is the general meaning from what I remember -  from Abu Baseer when he asks al-Sadiq عليه السلام about qunut in salaah and he informs him it is in the prayers to be recited aloud. Abu Baseer tells the Imam عليه السلام that he asked his father al-Baqir عليه السلام the same question and his answer was different (all prayers) so al-Sadiq عليه السلام explains that he looks at the condition of the one asking - sees they have some sort of doubt in them, their belief is weak, etc. and will give them another answer~

 

 

والله الأعلم

في أمان الله

Share this post


Link to post
Share on other sites

Akhi, thank you for your answer.

(bismillah)

One thing to keep in mind is that it would take time for Zurara for first receive the news that that al-Sadiq عليه السلام was martyred, then send his son and then wait for him to do his duties and return to Kufa.

My point is had Zurarah known about who the successor of as-Sadiq (as) was, it would have been illogical for him to do the "Quran episode on the deathbed" since they would have been no logical necessity for it.

Taqiyyah would be an inadequate answer because he didn't need to do that 2 years after the death of as-Sadiq (as) when most Shi`i had acknowledged the imamah of al-Kazim (as) and it was already a public knowledge.

Edited by rotten_coconut

Share this post


Link to post
Share on other sites

(bismillah)

 

Akhi, thank you for your answer.

My point is had Zurarah known about who the successor of as-Sadiq (as) was, it would have been illogical for him to do the "Quran episode on the deathbed" since they would have been no logical necessity for it.
Taqiyyah would be an inadequate answer because he didn't need to do that 2 years after the death of as-Sadiq (as) when most Shi`i had acknowledged the imamah of al-Kazim (as) and it was already a public knowledge.

 

Akhi, you are taking these death dates too absolutely. As I mentioned before, they are not error free. The death of Zurara is disputed. Ibn Fadhal said he died about a year after him. Najashi says in 150 (which we do not need to assume it was two 2 years, but a year and a little bit which would reach 150 AH). However, this is what Sayyid al-Khui رحمه الله notes from al-Kashi:

 

نعم، هذه الروايات تصح على ما تقدم من الكشي باسناده عن علي بن رئاب، قال: دخل زرارة على أبي عبد الله عليه السلام.. إلى أن قال: قال أصحاب زرارة: فكل من أدرك زرارة بن

أعين، فقد أدرك أبا عبد الله عليه السلام، فإنه مات بعد أبي عبد الله بشهرين أو أقل، وتوفي أبو عبد الله عليه السلام، وزرارة مريض مات في مرضه

 

Basically, it is saying that Zurara رضي الله عنه didn't die that long after al-Sadiq عليه السلام, rather like 2 months or less from illness.

 

والله الأعلم

في أمان الله

Edited by Abu Tufayl

Share this post


Link to post
Share on other sites

Verily, we have reliable if not authentic proof that Zurarah رضوان الله عليه did recognise the Immamah of al-Kaadhim عليه السلام, in fact, just read the narration which is narrated from Kamaal ad-Deen regarding this matter.

Sayyed al-Khu`i رحمه الله also had something to say regarding this matter.

http://www.alkafi.net/vb/showthread.php?t=364

Edited by Revolving Ace

Share this post


Link to post
Share on other sites

بسم الله الرحمن الرحيم

 

HADITH 29: Hadith Al-Lawh(The tablet)

 

A famous Hadith. Transmitted via numerous narrators through multiple different chains. Majority of the narrators are generally reliable and trustworthy in what they have transmitted.

 

First chain of narrators:

 

Al-Kulayni ر: From Muhammad bin Yahya, from Muhammad bin Al-Hussayn, from Ibn Mahbub, from Abi Al-Jarud, from Abi Ja’far, from Jaber bin Abdullah Al-Ansariر who said: 

 

I saw Fatima ع and between her hands was a tablet which had the names of the Awsiya from her sons. She counted them to be 12 with the last of them being the Qa’im , three of them named Muhammad and three named ‘Ali. [Al-Kafi: Volume 1, Hadith 532]

 

Second chain:

 

Al-Saduq ر: Narrated to me my father, from Sa’ad bin Abdullah who said: Narrated to us Muhamad bin Al-Hussain bin Abi Al-Khatab, from Al-Hassan bin Mahbub, from Abi Jarud, from Abi Ja’farع, from Jaber bin Abdullah Al-Ansari ر:

 

I saw Fatima ع and between her hands was a tablet which had the names of the Awsiya from her sons. She counted them to be 12 with the last of them being the Qa’im, three of them named Muhammad and three named ‘Ali. [Al-Khisal: Hadith 477]

 

Third chain:

 

Al-Fadhal bin Shathan ر: Narrated to us Safwan bin Yahya, from Abi Ayub Ibrahim bin Ziyad Al-Khazaz, from Abi Hamzah Al-Thamli, from Abi Khaled Al-Kabli who said:

 

I entered the house of my master ‘Ali bin Al-Hussain ع and in his hands was a page he was looking at and crying intensely. I said: “What is this page?” He said: “This is a copy of the tablet that was given by Allah Almighty to his messenger.  And in it is the name of Allahس, his messenger, Amir Al-Mu’mineen , my uncle Al-Hasssan bin ‘Ali , my father , my name, the name of my son Muhammad Al-Baqir, his son Ja’far Al-Sadeq, his son Musa Al-Kadhem, his son ‘Ali Al-Redha, his son Muhammad Al-Taqi, his son ‘Ali Al-Naqi, his son Al-Hassan Al-Askari, and his son  who will carry out the command of Allah, who will go into a long occultation and will eventually reappear and fill the earth with righteousness and justice over what has filled it in injustice and darkness.”. [ithbat Al-Hidat of Al-Hur Al-‘Amli: Hadith 781]

 

 

Other different chains of narrators with roughly the same context as the ones above:

 

Fourth chain:

 

Al-Khazaz Al-Qummi ر: From ‘Ali bin Al-Hussain, from Muhammad bin Al-Hussain Al-Kufi, from Meysah bin ‘Abdullah, from ‘Abdullah bin Muhammad bin ‘Abdullah Al-Qarshi, from Muhammad bin Sa’ad, from Muhammad bin ‘Umar Al-Waqdi, from Abi Marwan, from Abi Ja’far Muhammad bin ‘Alim from Jabber:”………” [Kifayat Al-Athar: Hadith 197]

 

Fifth chain:

 

Al-Tusi ر:  Abu Muhammad Al-Faham said:  Narrated to me my uncle who said: Narrated to me Abu Al-‘Abbas Ahmad bin ‘Abd Allah bin ‘Ali Al-Ra’s who said: Narrated to me Abu  ‘Abdullah ‘Abd Al-Rahman bin ‘Abd AllahAl-‘Umari who said: Narrated to us Abu Salmah Yahyah bin Al-Mugherah who said: Narrated to me my brother Muhammad bin Al-Mugheerah, from Muhammad bin Sinan from our master Abi ‘Abdullah Ja’afar bin Muhammadع: “……….” [ Al-Amali of Al-Shaykh Al-Tusi: Majlis 11, Hadith 13]

 

Sixth chain:

 

Al-Saduq ر: Narrated to us Abu Muhammad Al-Hassan bin Hamzah Al-‘lawi, he said, narrated to us Abu Ja’far Muhammad bin Al-Hussain bin Dirset, from Ja’far bin Muhammad bin Malik who said, narrated to us Muhammad bin ‘Imran Al-Kufi, from ‘Abdulah Al-Rahman bin Abi Najran and Safwan bin Yahya, from Ishaq bin ‘Amar, from Abi ‘Abdillah Al-Sadeqع:”………..” [Kamal Al-Din Wa Tamam Al-Ni’mah: Section 28, Hadith 312]

 

Taken from page 142 to page 155. There are other chains with a similar context that I left out, but these inshaAllah are sufficient. 

Share this post


Link to post
Share on other sites
Narrated to us Ahmad bin Ziyad bin Ja'far Al-Hamadani from Alee bin Ibraheem bin Hashim, from Muhammad bin Isa bin Ubaid from Ibraheem bin Muhammad Al-Hamadani that he said: I asked Imam Alee Ridha (a.s): "O son of Allah's Messenger (saw)! Tell me whether  Zurarah was aware of the Imamate of your venerable father." He replied: "Yes." I further asked: "Then why did he send Ubaid, his son, to inquire who Imam Sadiq Ja'far bin Muhammad (a.s) had appointed as his successor?" Imam Alee Ridha (a.s) said: "Indeed, Zurarah was aware of the Imamate of my venerable father and also knew about the clear textual appointment (Nass) of my honorable grandfather about him. And when his son was late in returning, Zurarah was requested to mention his opinion about my father. Since he did not prefer to proceed in this matter without the leave of my father, he picked up the Holy Qur'aan and said: 'O Lord, my Imam from among the sons of Imam Ja'far bin Muhammad (a.s) is one, whose Imamate is proved in this Holy Qur'aan.'"
 
Source: Kamaaluddin wa Tamaamun Ni'ma. Pg. # 80 - 81.

 

Edited by al-Ibrahimi

Share this post


Link to post
Share on other sites

There are Sahih hadithes even in the Sunni books ! and 12 imams are mentioned by name.

 

 

The Twelve Imams [as] yes are mentioned in number, but not by names. Can you please show us this 'Ṣaḥīḥ' hadīth that mentions them by name, in the Sunnī sources? Volume, page, and narration number if possible.

 

______________________

(wasalam)

Edited by Jaafar Al-Shibli

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...