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Islamic Salvation

Sharik tries to account for the al-Sadiq phenomenon

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قال أبو عمرو الكشي: قال يحيى بن عبد الحميد الحماني في كتابه المؤلف في إثبات إمامة أمير المؤمنين عليه السلام: قلت لشريك: إن أقواما يزعمون أن جعفر بن محمد ضعيف في الحديث! فقال: أخبرك القصة كان جعفر بن محمد رجلا صالحا مسلما ورعا، فاكتنفه قوم جهال يدخلون عليه، ويخرجون من عنده، ويقولون: حدثنا جعفر بن محمد، ويحدثون بأحاديث كلها منكرات كذب موضوعة على جعفر، يستأكلون الناس بذلك، ويأخذون منهم الدراهم، فكانوا يأتون من ذلك بكل منكر، وسمعت العوام بذلك منهم، فمنهم من هلك ومنهم من أنكر، وهؤلاء مثل المفضل بن عمر، وبنان، وعمرو النبطي وغيرهم، ذكروا أن جعفرا حدثهم أن معرفة الامام تكفي من الصوم والصلاة، وحدثهم عن أبيه عن جده، وأنه حدثهم قبل يوم القيامة، وأن عليا عليه السلام في السحاب يطير مع الريح، وأنه كان يتكلم بعد الموت، وأنه كان يتحرك على المغتسل، وأن إله السماء وإله الأرض الامام، فجعلوا لله شريكا، جهال، ضلال، والله ما قال جعفر شيئا من هذا قط، كان جعفر أتقى لله، وأورع من ذلك، فسمع الناس ذلك فضعفوه، ولو رأيت جعفرا لعلمت أنه واحد الناس

Abu Amr al-Kashshi said: Yahya b. Abd al-Hamid al-Himani said in his book written with the purpose of proving the Imama of the commander of the faithful عليه السلام : I asked Sharīk: “(Why is it that) groups of people maintain Ja‘far b. Muḥammad is weak in ḥadīth ?” Sharīk replied: “I will tell you the situation. Ja‘far b. Muḥammad was a righteous man and a GOD fearing Muslim. Then a group of foolish-ignorant persons [qawm juhhāl] surrounded him frequenting his home and leaving his presence, and saying “Jafar b. Muḥammad narrated to us.” They narrated traditions all of them objectionable [munkarāt]lies, forgeries imputed to Ja‘far!in order to exploit people for their own advantage and take their dirhams, and to this end they brought forth all kinds of objectionable traditions. Thereupon the public [al-‘awāmm] heard these from them, and some were brought to ruin (by accepting them), while others disclaimed them.

These (ignorami) were the likes of al-Mufaḍḍal b. ‘Umar and Bunān [b. Sam‘ān] and ‘Amr al-Nabaṭī [‘Ammār al-Sābāṭī ?] and others. They stated that Ja‘far narrated to them that recognition of the imām suffices to spare one from fasting and prayer; and that he narrated to them from his father [Bāqir], from his grandfather [i.e. ‘Alī] who informed them about (events that will occur) before the Resurrection; and that ‘Alī is in the clouds flying with the wind, and that he used to speak after death, and moved as he was being washed (for burial); and that god in heaven while god on earth is the imām—so these errant/misguided fools appointed a partner for GOD!

By GOD, Ja‘far never said anything like this at all! Ja‘far was more GOD mindful and GOD revering than that. So when the people (narrating traditions) heard these things, they deemed him ‘weak’ (and forsook transmitting his narrations). If you had seen Ja‘far, you would have known that he was truly unparalleled among his peers [wāḥid al-nās].”

NOTES:

There is no doubt that this business of ascribing falsities to the Aimma (esp. by Kufan Ghulat vis-a-vis al-Sadiq) occurred, and this is well documented in our sources, but Sharik’s analysis is peurile in that it does not account for the authentic strand of the Imamiyya (the legalistic school that we would consider the forebears of the later Ithna-Ashariyya) which has not only preserved al-Sadiq’s defense against the Ghulat but also his dis-association from them. Figures like Bunan are censured as accursed in our Rijal works for claiming divinity for the Aimma, and other objectionable beliefs like incarnation and transmigration of souls.

Sharik seems not to be able to account for what we would consider the true torch-bearers of the al-Sadiq school, people like Zurara and Muhammad b. Muslim and others. The Sunni scholars have a real blind-spot about who the real players in the Imami movement of the time were, they rather concentrate on the more controversial figures who have been rightfully sidelined – more about this later.

Looking at the kinds of false beliefs that Sharik mentions, none of these are held by contemporary Imamis, showing that the authentic strand was successful in preserving the true message for the most part.     

Edited by Islamic Salvation

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2 hours ago, Qa'im said:

Is this the same Sharik? The grandson of a killer of Husayn (as) : http://library.islamweb.net/newlibrary/display_book.php?ID=1326&bk_no=60&flag=1

Yes, though he himself is accused of "slight" Tashayyu, and is known to narrate the virtues of Ali.

He accepted to being a Qadhi for the Abbasids, and things went down hill from there.

حدثني حمدويه بن نصير، قال حدثني محمد بن عيسى، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة، قال : شهد أبو كريبة الأزدي و محمد بن مسلم الثقفي عند شريك بشهادة و هو قاض، فنظر في وجوههما مليا ثم قال جعفريان فاطميان فبكيا، فقال لهما ما يبكيكما قالا له نسبتنا إلى أقوام لا يرضون بأمثالنا أن يكونوا من إخوانهم لما يرون من سخف ورعنا، و نسبتنا إلى رجل لا يرضى بأمثالنا أن يكونوا من شيعته، فإن تفضل و قبلنا فله المن علينا و الفضل، فتبسم شريك، ثم قال إذا كانت الرجال فلتكن أمثالكم، يا وليد أجزهما هذه المرة (ولا یعودا ثانیة) قال فحججنا فخبرنا أبا عبد الله (عليه السلام) بالقصة فقال ما لشريك شركه الله يوم القيامة بشراكين من نار

274. Narrated to me Hamduwayh b. Nusayr who said: narrated to me Muhammad b. Isa from al-Hasan b. Ali b. Fadhal from Abdallah b. Bukayr from Zurara who said: Abu Kurayba al-Azdi and Muhammad b. Muslim al-Thaqafi gave witness in the presence of Sharik while he was the judge (of Kufa), so he looked at their faces for a moment and then said: two Ja’faris and Fatimis! so they began crying, he said: what makes you cry? They said to him: you have attributed us to a group who are not pleased with the likes of us being counted among their fellows because of what they see of the deficiency in our worship, and you have attributed us to a man (Ja’far) who is not pleased that the likes of us be associated among his Shia (followers), but if he (Ja’far) does us a favour and accepts us then he has our gratitude, so Sharik smiled and said: if there be men then they should be like you, O slave - permit them this time around (accept their witness) but not next time, they said: so we made the pilgrimage (in its season) and recounted to Abu Abdillah the incident so he said: what is with Sharik!? May Allah partner him up (lace him up) with two strips (lit. sandal laces) of fire on the day of judgement. (Mu'tabar)  

NOTES:

Excessive righteousness is what defined the Shia, even the likes of Muhammad b. Muslim feel deficient to be called with the label, yet we take it lightly.

Sharik wanted to refuse their witness because of their being Ja’faris and Fatimis.

شركه الله يوم القيامة بشراكين من نار – This is a word play (pun) by the Imam from the word Sharik --> Sharrakahu llahu yawm al-qiayama bi Shirakayni min nar.

279. Narrated to me Abu al-Hasan Ali b. Muhammad b. Qutayba who said: narrated to me al-Fadhl b. Shadhan who said: narrated to us my father from more than one of our companions from Muhammad b. Hukaym and an associate of his - [Abu Muhammad (i.e. al-Fadhl) said: his name (i.e. that of this associate) had been studied (recorded) in the book of my father (i.e. but he has forgotten it)] - they (i.e. Muhammad b. Hukaym and his associate) both said: we saw Sharik[1] standing in a garden from among the gardens of so and so - [his name (i.e. the owner of the gardens) had also been studied (recorded) in the book (i.e. but he has again forgotten it)] - so one of us said to the other: do you have in having a meeting (conversation) with Sharik (a desire)? So we came to him and saluted him, so he returned the salutation to us, so we said to him: O Aba Abdillah - a question (can we ask you about a jurisprudential issue)? So he said: in what topic? so we said: the prayer, so he said: ask whatever occurs to you (in your minds), so we said: we do not want you to say - 'so and so said the following and so and so said the following (personal opinions)', we want you to attribute it back to the prophet (as a report from him), he said: is it (i.e. the question) not in the topic of prayer? We said: yes, so he said: ask whatever occurs to you, so we said: in how much (i.e. after what distance) does shortening the prayer become obligatory? he said: Ibn Masud used to say - this Sawad (rural agricultural environs) of ours (Kufa) should not deceive you[2] - and so and so used to say... he (Muhammad b. Hukyam) said: I said: but we had excluded that for you! insisting that you do not report to us except from the prophet, he said: by Allah - it is disgraceful for a Shaykh (a Hadith authority) to be asked a question about the prayer and not have anything in it from the prophet, and even more disgraceful than that would be for me to lie upon the messenger of Allah, we said: another question? he said: is it not about the prayer? We said: yes, he said: then ask whatever occurs to you, we said: upon how many does the Friday prayer become obligatory? he said: the question has returned again - afresh (i.e. having the same result the second time out as it did in the first) - I do not have anything in it on the authority of the messenger of Allah, so we wanted to leave, he said: you did not ask about this except that you have in it some knowledge, he (Ibn Hukaym) said: I said: yes, Muhammad b. Muslim al-Thaqafi reported to us from Muhammad b. Ali from his grandfather from the prophet, so he said: al-Thaqafi - the one with the long beard? We said: yes, he said: as for him - then - he was trusted in the matter of Hadith, but they used to say that he is a Khashabi[3], then he said: what did he narrate? We said: he narrated from the prophet that shortening the prayer becomes obligatory after two Barids[4], and that if five people gather - one of them being the Imam - then it is upon them to observe the Friday[5].

Edited 7 January by Islamic Salvation

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