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Fallacy of Ilm-al-Rijal

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Full article at: https://ahlulbaytmission.org/2016/09/18/fallacy-of-ilm-al-rijal/

Abstract:

Ilm-al-Rijal literally means 'Knowledge of Men' and is more commonly understood as the Science of Narration. This science is one of the most important founding pillars of Ijtihad (and thus the system of Taqlid and Marjaiyat). The purpose of this science is to distinguish between reliable and unreliable hadith by evaluating the biographies of the narrators instead of examining the actual text and contents of the hadith. This science was first invented by Ahmad ibn Hanbal (founder of the Hanbali Sunni School) who also wrote the book Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)".

In this article, we will prove unequivocally that this subject is in fact diametrically opposed to the teachings of the Masumeen (as). When this subject is proved to be false, the system of Ijtihad (and thus Taqlid of fallibles) also collapses. This subject is taught in the Hawza (Shia Islamic Seminary) and a working knowledge of this subject is generally expected from every scholar who reaches the level of being a Jurisprudent (mujtahid) and has the ability to give legal edicts and injunctions.

There is not a single hadith or ayah of Quran that promote or even mention this subject. On the other hand, there are numerous hadith from Masumeen (as) which are opposed to the concept of Ilm-al-Rijal. Why are these hadith hidden from the public and never mentioned? Because Ilm-al-Rijal is a convenient and powerful tool and this very tool is used to reject hadith which speak against it. It is an evil tool and a horrible weapon used to establish rule and control over the masses.

[ ... ]

Continue reading full article at: https://ahlulbaytmission.org/2016/09/18/fallacy-of-ilm-al-rijal/

 

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1 hour ago, Ahlul Bayt Mission said:

This science was first invented by Ahmad ibn Hanbal (founder of the Hanbali Sunni School)

This is blatantly false, and doesn't bode well for the rest of the article. Ibn Hanbal lived from 780 to 855 CE (or 164 to 241 AH). Meanwhile, Ibn Ishaq (761–770 CE/150–159 AH), who wrote the well-known seerah of the Prophet (s) was already criticised by Malik ibn Anas (711–795 CE / 93–179 AH) for accepting hadiths from people who may have had a bias with regard to the material they were transmitting.

Quote

The most widely discussed criticism of his sīra was that of his contemporary Mālik ibn Anas.[3] Mālik rejected the stories of Muhammad and the Jews of Medina on the ground that they were taken solely based on accounts by sons of Jewish converts.[21]

https://en.wikipedia.org/wiki/Ibn_Ishaq#Views_of_his_S.C4.ABrat_Ras.C5.ABl_All.C4.81h

This is just to give a simple well-known example that doesn't require much knowledge. The reality is that Ibn Hanbal belonged to perhaps the third or fourth generation of hadith critics. Since the author of the article doesn't seem to mind using wikipedia as a source, perhaps they should have consulted this page: 

https://en.wikipedia.org/wiki/Biographical_evaluation#Early_specialists

 

 

Edited by Haydar Husayn
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26 minutes ago, Haydar Husayn said:

This is blatantly false, and doesn't bode well for the rest of the article. Ibn Hanbal lived from 780 to 855 CE (or 164 to 241 AH). Meanwhile, Ibn Ishaq (761–770 CE/150–159 AH), who wrote the well-known seerah of the Prophet (s) was already criticised by Malik ibn Anas (711–795 CE / 93–179 AH) for accepting hadiths from people who may have had a bias with regard to the material they were transmitting.

https://en.wikipedia.org/wiki/Ibn_Ishaq#Views_of_his_S.C4.ABrat_Ras.C5.ABl_All.C4.81h

This is just to give a simple well-known example that doesn't require much knowledge. The reality is that Ibn Hanbal belonged to perhaps the third or fourth generation of hadith critics. Since the author of the article doesn't seem to mind using wikipedia as a source, perhaps they should have consulted this page: 

https://en.wikipedia.org/wiki/Biographical_evaluation#Early_specialists

 

 

Br Haydar Husayn -

Based on the wiki page:

  https://en.wikipedia.org/wiki/Biographical_evaluation#Early_specialists

Ahmad Ibn Hanbal was one of the early specialists (if not the first one) to specialize in the study of hadith narrators. We have corrected our article.

Regardless, it is a subject invented by Ahl al Sunnah and against the teachings of the Masumeen (as).

-- Ahlul Bayt Mission

https://ahlulbaytmission.org/2016/09/18/fallacy-of-ilm-al-rijal/

Edited by Ahlul Bayt Mission
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I'm sorry, but making such a monumental mistake completely blows apart any credibility your article may have had, because if you don't know the basic history of `ilm al-rijal, then how can you be taken seriously when writing an article on it?

It would have been better to just be honest and say something like "We don't like `ilm al-rijal, because it gets used to reject a lot of hadiths we like, and here are a list of hadiths that seem to show that rejecting hadiths from the Imams isn't allowed." It wasn't necessary to write a whole article, and contrary to what you said in your article, these ahadith are not "hidden from the public and never mentioned". They have been mentioned plenty of times on this site, and are mentioned by all those who don't like hadith criticism.

Here is another tip: when writing on a subject that has a long history, find out what the counter-arguments are to your position before claiming to completely refute something. Clearly there must be some arguments on the other side, which you should mention, and refute. This is how serious people write articles. Perhaps you aren't aware that there are any counter-arguments, but then be a bit more cautious about claiming to 'comprehensively prove' something. It's good to be humble sometimes.

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Ok, I've checked the amended article, which now says:

Quote

This science was first invented by the Ahlul Sunnah and Ahmad ibn Hanbal (founder of the Hanbali Sunni School) was among one of the early specialists in this subject who also wrote the book Kitab al-`Ilal wa Ma‘rifat al-Rijal: “The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)”.

What is this obsession with Ahmad ibn Hanbal? Is this some sort of code to Shias, because Wahhabism originated from the Hanbali school? I honestly don't see the point of mentioning him at all.

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This is a fallacy. The fact that the science of Ilm Rejal is not mention in either Qur'an or Hadith does not in any way imply that is Haram. So many of the subjects/sciences today such as Nahw, Sarf, Quranic sciences etc. were not found in the Qur'an and Hadith, then why are we still continue to learn them?

Considering the importance attached to the  identification of sound hadiths from the Ma'soom, one of the ways this can be achieved is knowing the narrator .Then, this makes Ilm rejal a necessity. 

 

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On 10/1/2016 at 11:22 AM, Haydar Husayn said:

I'm sorry, but making such a monumental mistake completely blows apart any credibility your article may have had, because if you don't know the basic history of `ilm al-rijal, then how can you be taken seriously when writing an article on it?

It would have been better to just be honest and say something like "We don't like `ilm al-rijal, because it gets used to reject a lot of hadiths we like, and here are a list of hadiths that seem to show that rejecting hadiths from the Imams isn't allowed." It wasn't necessary to write a whole article, and contrary to what you said in your article, these ahadith are not "hidden from the public and never mentioned". They have been mentioned plenty of times on this site, and are mentioned by all those who don't like hadith criticism.

Here is another tip: when writing on a subject that has a long history, find out what the counter-arguments are to your position before claiming to completely refute something. Clearly there must be some arguments on the other side, which you should mention, and refute. This is how serious people write articles. Perhaps you aren't aware that there are any counter-arguments, but then be a bit more cautious about claiming to 'comprehensively prove' something. It's good to be humble sometimes.

Br Haydar Husayn -

Thank you for the advise and tips which I agree with. The history of Ilm al Rijal is blurry and it is (like many other subjects) hard to define exactly when this science started and at what point it was adapted by the Usulis. The article is not about the roots of Ilm al Rijal - rather the focus is on the hadeeth of Masumeen (as) and ayah of Qur'an that clearly contradict this science. I wouldn't call it a monumental mistake since history of ilm al rijal is not the focus of the article. I also agree, that I should have done more research on counter arguments and provided refutation which I will in the future. However, to encounter numerous hadith against a given subject should provide sufficient grounds for its rejection by a true follower of Ahlul bayt.

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On 10/1/2016 at 2:27 PM, Salati AbdulQadir said:

This is a fallacy. The fact that the science of Ilm Rejal is not mention in either Qur'an or Hadith does not in any way imply that is Haram. So many of the subjects/sciences today such as Nahw, Sarf, Quranic sciences etc. were not found in the Qur'an and Hadith, then why are we still continue to learn them?

Considering the importance attached to the  identification of sound hadiths from the Ma'soom, one of the ways this can be achieved is knowing the narrator .Then, this makes Ilm rejal a necessity. 

 

Were it not for the hadith of Masumeen (as) which speak against the fundamental concept of ilm al rijal - this subject would have validity.

There are other criteria specified by the Imams (as) which help to identify sound hadith - ilm al rijal is not one of them and is not a necessity.

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On 10/1/2016 at 5:01 PM, Abu_Rumaysah said:

In the article against Ilmi Rijal, there is a chapter : Hadith against Ilm al Rijal.

If you rejecting importance of ilmi rijal, how do you know that those ahadeth against ilm ar rijal were not fabricated?

How do you know the reports about the biographies of men which constitute ilm al rijal are themselves not fabricated? What is the reliability of those biographies?

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4 hours ago, Ahlul Bayt Mission said:

Were it not for the hadith of Masumeen (as) which speak against the fundamental concept of ilm al rijal - this subject would have validity.

There are other criteria specified by the Imams (as) which help to identify sound hadith - ilm al rijal is not one of them and is not a necessity.

Can you benefit us with some of those hadiths from Ma'someen please. Thanks

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On 10/8/2016 at 4:02 PM, Salati AbdulQadir said:

Can you benefit us with some of those hadiths from Ma'someen please. Thanks

Br Abdul Qadir -

Below are some of the hadith I have compiled. As you will see there is no mention of the concept of Ilm al Rijal anywhere and in fact, you will not find any hadith that advocate this concept. On the contrary there are numerous hadith (refer to my article) which speak against using this concept.

---------------------------------------
1. Refer to the Book of Allah:
---------------------------------------
Abu Abd Allah (asws) said: 'The Messenger of Allah (saww) said: 'Surely on every truth there is reality, and on every correct thing there is a light. Whatever is in agreement with the Book of Allah (azwj) take hold of it, and that which is against the Book of Allah (azwj), leave it'. 
[Source: H33343 Wasail us Shia]

Abu Ja'far (asws) said: 'If there comes to you from us (asws) a Hadith, you find a witness for it or two witnesses from the Book of Allah azwj , take by it otherwise stand still, then return it back to us (asws) , until its clarification comes to you'. 
[Source: H33351 Wasail us Shia]

---------------------------------------
2. Prefer the one who has more knowledge of Hadith:
---------------------------------------
Abu Abd Allah (asws) - regarding two people who agree on the appointment of two just persons who issue decisions which are different, and they are happy with the fairness of the two judges, which of the two decisions have to be implemented?' He (asws) said: 'Look at their understanding and knowledge of our (asws) Ahadith and whoever is better, implement his decision and do not pay attention to the other one'. 
[Source: H33351 Wasail us Shia]

[Please note here, that the Imam (as) is referring to the ones who have knowledge of hadith. These are the narrators/compilers of hadith (defined as fuqaha by the Imams) who readily quote hadith and provide references to them. Not the mujtahids who perform ijtihad based on aql and ijma, who never quote hadith and require us to follow them blindly without asking for proof]

---------------------------------------
3. One Must Hold Back in Confusing Matters:
---------------------------------------
Abu Abd Allah (asws) said: 'Holding back in confusing matters is better than falling into destruction. For every truth there is a reality, and on all correctness there is a light. Whatsoever is in agreement with the Book of Allah azwj, take it, and whatsoever is against the Book of Allah azwj, leave it'. 
[Source: H33368 Wasail us Shia]

---------------------------------------
4. Flexibility in choosing one of them:
---------------------------------------
Imam Al-Reza (asws) said, when it was said to him (asws), 'The Hadith from you (asws) are differing', he (asws) said: 'What comes to you from us (asws), compare it to the Book of Allah (azwj) and our (asws) (other) Hadith. If they are similar, then they are from us (asws) , and if they are not similar, then they are not from us (asws)'. I said, 'There come to us two men – and both of them are reliable – with two Ahadith which differ, and we do not know which one of them is on the just'. He (asws) said: 'If you do not know then you have been given the flexibility to take to whichever of them'. 
[Source: H33373 Wasail us Shia]

---------------------------------------
5. Choose the one against the majority of Muslims:
---------------------------------------
And from Sama'at Bin Mehran, from Abu Abd Allah (asws) when it was said to him (asws) , 'Two Hadith get referred to us, one of them orders us for something, and the other one prohibits us'. He (asws) said: 'Do not act upon any one of them until you meet your Master (asws), ask him (asws)'. I said, 'If it is necessary to act upon one of them?' He (asws) said: 'Take to the one which is against the generality of the Muslims'. 
[Source H33375 Wasail us Shia]

Ameerul Momineen (as) said, "Allah has made certain acts compulsory upon you. Do not waste them. He also has created boundaries for you. Do not cross them. He has forbidden from you certain things. Do not go against Him. Whatever has not been mentioned was not due to Allah forgetting. So do not try to know about them." [Source: Nahjul Balagha Saying No 835]

[This proves that if you do not find an order regarding an issue in Quran or hadiths then you should refrain from performing that act because this is the will of Allah. If you attempt to create rulings from your own opinion, it is as if you are competing with Allah. ]

Imam Jafar Sadiq (as) said, "In the case of doubt, it is better to refrain from performing an act than to become destroyed by performing it". 
[Source: Usool e Kafi Kitab e Aql chapter 22 hadith 10]

---------------------------------------
6. One Must Wait until he Finds the Authentic Hadith:
---------------------------------------
When it was asked from Abu Abd Allah (asws) about the man, for whom there is a dispute about the differing orders of two men of his religion, both of them narrate to him, one of them orders him to do something and the other one forbids him, how does he act? 'He (asws) said: 'He should abstain until such time as he meets someone who gives him the Hadith. He should wait until he meets him'. 
[Wasail us Shia H 33338] 

---------------------------------------
7. One Must Act on a Hadith which is Closer to his Time:
---------------------------------------
And from him, from his father, from Usman Bin Isa, from Al Husayn Bin Al Mukhtar, from one of our companions, who have narrated the following from Abu Abd Allah asws: 'If I (asws) were to give you a Hadith and a year later you come to me and I (asws) give to you a Hadith different to that previous one, which one of these will you act by?' I said, 'The latter one'. He (asws) said to me: 'May Allah azwj have Mercy on you'. [Wasail us Shia H 33340] 

And from him, from his father, from Ismail Bin Maraar, from Yunus, from Dawood Bin Farqad, from Al Moala Bin Khunays who says: I said to Abu Abd Allah (asws) , 'A Hadith comes to us from the former one of you (asws) and a Hadith comes from the later one of you (asws) , which one shall we take?' He (asws) said: 'Take it until such times as one Hadith comes to you from a living one (asws). When you are told something by a living one (asws) grab his (asws) speech'. [Wasail us Shia H 33341] 

H 33342 – Kulayni said, 'And in another Hadith it is "Take by the (new) Hadith".

---------------------------------------
8. Choose An Arbitrator who has more Knowledge of Ahadith:
---------------------------------------
'I asked Abu Abd Allah (asws) about two men from our companions who have a dispute about religion or heritage (inheritance), give us a verdict' – until he said – 'If each one of them chooses from our companions to represent his rights and they differ in their judgements, and they all dispute about your (asws) Hadith?' He (asws) said: 'The judicial decision will be by the one who has more understanding and is more truthful in the Ahadith and their narrations, and do not pay attention to the decision of the other'. 

The narrator said, 'I said to him (asws) : 'Both of them are regarded as just amongst our companions, there is no distinction of one over the other'. He (asws) said: 'Look at which of their narrations that they have used in making the decision that they have agreed upon, so take by that and ignore the one which is not well known among your companions, for the one which is known by all, there is no doubt about that' 

The narrator asked: 'If the Hadith used by them are all well known, then what?' He (asws) said: 'Look, at what is in accordance with the Book and the Sunnah and is opposite to what the generality of the Muslims do, take by that, and ignore what is against the Order of the Book and the Sunnah'. 

I said, 'May I be your (asws) sacrifice! I see both of them to be men of understanding who understand the Order from the Book and the Sunnah, and we find one of the two Hadith to be in accordance with the generality of the Muslims, and the other one to be in opposition to them, which one of these Hadith shall we take by?' He (asws) said: 'That, which is against the generality of the Muslims for there will be guidance there in'. 

I said, 'May I be your (asws) sacrifice, what if both the Ahadith are in accordance with the generality of the Muslims?' He (asws) said: 'Look to what their governors and judges are deciding by the most, ignore these and take to the others'. 

I said. 'What if their governors make use of both these Hadith equally?' He (asws) said: 'If that were to be the case, wait until you meet your Imam (asws) for staying away in doubtful matters is better than indulging in destruction'.

[Source: H33334 Wasail us Shia]

-----------------------------------------
Lastly I want to quote, Sheikh Yaqub al Kulayni (one of our greatest scholars of hadith who lived in the time of Ghaibat-e-Sughra) who writes the following in his introduction to Al Kafi

Quote

Thus, you should know, my brother - may God [continue to] guide you - that nobody can resolve any of the disparities in the traditions of the Imams - may God's peace be upon them - using his own opinion. Rather [these can only be resolved] according to the methods stated by one of the knowledgeable Imams - may God's peace be upon him - when he said "Compare them to the book of God. Take whichever of them concurs with the book of God - almighty is he and sublime - and reject whichever of them contradicts the book of God;" and when he said "Abandon whatever concurs with the majority [i.e., Sunnis], for guidance is fond in opposing them;" and when he said "Take what is unanimously agreed upon, for there is no [room to] doubt in what is unanimously agreed upon". However, [despite these methods] we only know a few instances where true resolution is possible. Thus, we find no path more prudent, or easier than to refer the knowledge of all this back to the knowledgeable Imam of our time - may God's peace be upon him - and to accept the freedom of choice that he gave to us when he said "Any one [hadith] that you act on out of submission is fine"


 

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3 hours ago, Ahlul Bayt Mission said:

Br Abdul Qadir -

Below are some of the hadith I have compiled. As you will see there is no mention of the concept of Ilm al Rijal anywhere and in fact, you will not find any hadith that advocate this concept. On the contrary there are numerous hadith (refer to my article) which speak against using this concept.

---------------------------------------
1. Refer to the Book of Allah:
---------------------------------------
Abu Abd Allah (asws) said: 'The Messenger of Allah (saww) said: 'Surely on every truth there is reality, and on every correct thing there is a light. Whatever is in agreement with the Book of Allah (azwj) take hold of it, and that which is against the Book of Allah (azwj), leave it'. 
[Source: H33343 Wasail us Shia]

Abu Ja'far (asws) said: 'If there comes to you from us (asws) a Hadith, you find a witness for it or two witnesses from the Book of Allah azwj , take by it otherwise stand still, then return it back to us (asws) , until its clarification comes to you'. 
[Source: H33351 Wasail us Shia]

---------------------------------------
2. Prefer the one who has more knowledge of Hadith:
---------------------------------------
Abu Abd Allah (asws) - regarding two people who agree on the appointment of two just persons who issue decisions which are different, and they are happy with the fairness of the two judges, which of the two decisions have to be implemented?' He (asws) said: 'Look at their understanding and knowledge of our (asws) Ahadith and whoever is better, implement his decision and do not pay attention to the other one'. 
[Source: H33351 Wasail us Shia]

[Please note here, that the Imam (as) is referring to the ones who have knowledge of hadith. These are the narrators/compilers of hadith (defined as fuqaha by the Imams) who readily quote hadith and provide references to them. Not the mujtahids who perform ijtihad based on aql and ijma, who never quote hadith and require us to follow them blindly without asking for proof]

---------------------------------------
3. One Must Hold Back in Confusing Matters:
---------------------------------------
Abu Abd Allah (asws) said: 'Holding back in confusing matters is better than falling into destruction. For every truth there is a reality, and on all correctness there is a light. Whatsoever is in agreement with the Book of Allah azwj, take it, and whatsoever is against the Book of Allah azwj, leave it'. 
[Source: H33368 Wasail us Shia]

---------------------------------------
4. Flexibility in choosing one of them:
---------------------------------------
Imam Al-Reza (asws) said, when it was said to him (asws), 'The Hadith from you (asws) are differing', he (asws) said: 'What comes to you from us (asws), compare it to the Book of Allah (azwj) and our (asws) (other) Hadith. If they are similar, then they are from us (asws) , and if they are not similar, then they are not from us (asws)'. I said, 'There come to us two men – and both of them are reliable – with two Ahadith which differ, and we do not know which one of them is on the just'. He (asws) said: 'If you do not know then you have been given the flexibility to take to whichever of them'. 
[Source: H33373 Wasail us Shia]

---------------------------------------
5. Choose the one against the majority of Muslims:
---------------------------------------
And from Sama'at Bin Mehran, from Abu Abd Allah (asws) when it was said to him (asws) , 'Two Hadith get referred to us, one of them orders us for something, and the other one prohibits us'. He (asws) said: 'Do not act upon any one of them until you meet your Master (asws), ask him (asws)'. I said, 'If it is necessary to act upon one of them?' He (asws) said: 'Take to the one which is against the generality of the Muslims'. 
[Source H33375 Wasail us Shia]

Ameerul Momineen (as) said, "Allah has made certain acts compulsory upon you. Do not waste them. He also has created boundaries for you. Do not cross them. He has forbidden from you certain things. Do not go against Him. Whatever has not been mentioned was not due to Allah forgetting. So do not try to know about them." [Source: Nahjul Balagha Saying No 835]

[This proves that if you do not find an order regarding an issue in Quran or hadiths then you should refrain from performing that act because this is the will of Allah. If you attempt to create rulings from your own opinion, it is as if you are competing with Allah. ]

Imam Jafar Sadiq (as) said, "In the case of doubt, it is better to refrain from performing an act than to become destroyed by performing it". 
[Source: Usool e Kafi Kitab e Aql chapter 22 hadith 10]

---------------------------------------
6. One Must Wait until he Finds the Authentic Hadith:
---------------------------------------
When it was asked from Abu Abd Allah (asws) about the man, for whom there is a dispute about the differing orders of two men of his religion, both of them narrate to him, one of them orders him to do something and the other one forbids him, how does he act? 'He (asws) said: 'He should abstain until such time as he meets someone who gives him the Hadith. He should wait until he meets him'. 
[Wasail us Shia H 33338] 

---------------------------------------
7. One Must Act on a Hadith which is Closer to his Time:
---------------------------------------
And from him, from his father, from Usman Bin Isa, from Al Husayn Bin Al Mukhtar, from one of our companions, who have narrated the following from Abu Abd Allah asws: 'If I (asws) were to give you a Hadith and a year later you come to me and I (asws) give to you a Hadith different to that previous one, which one of these will you act by?' I said, 'The latter one'. He (asws) said to me: 'May Allah azwj have Mercy on you'. [Wasail us Shia H 33340] 

And from him, from his father, from Ismail Bin Maraar, from Yunus, from Dawood Bin Farqad, from Al Moala Bin Khunays who says: I said to Abu Abd Allah (asws) , 'A Hadith comes to us from the former one of you (asws) and a Hadith comes from the later one of you (asws) , which one shall we take?' He (asws) said: 'Take it until such times as one Hadith comes to you from a living one (asws). When you are told something by a living one (asws) grab his (asws) speech'. [Wasail us Shia H 33341] 

H 33342 – Kulayni said, 'And in another Hadith it is "Take by the (new) Hadith".

---------------------------------------
8. Choose An Arbitrator who has more Knowledge of Ahadith:
---------------------------------------
'I asked Abu Abd Allah (asws) about two men from our companions who have a dispute about religion or heritage (inheritance), give us a verdict' – until he said – 'If each one of them chooses from our companions to represent his rights and they differ in their judgements, and they all dispute about your (asws) Hadith?' He (asws) said: 'The judicial decision will be by the one who has more understanding and is more truthful in the Ahadith and their narrations, and do not pay attention to the decision of the other'. 

The narrator said, 'I said to him (asws) : 'Both of them are regarded as just amongst our companions, there is no distinction of one over the other'. He (asws) said: 'Look at which of their narrations that they have used in making the decision that they have agreed upon, so take by that and ignore the one which is not well known among your companions, for the one which is known by all, there is no doubt about that' 

The narrator asked: 'If the Hadith used by them are all well known, then what?' He (asws) said: 'Look, at what is in accordance with the Book and the Sunnah and is opposite to what the generality of the Muslims do, take by that, and ignore what is against the Order of the Book and the Sunnah'. 

I said, 'May I be your (asws) sacrifice! I see both of them to be men of understanding who understand the Order from the Book and the Sunnah, and we find one of the two Hadith to be in accordance with the generality of the Muslims, and the other one to be in opposition to them, which one of these Hadith shall we take by?' He (asws) said: 'That, which is against the generality of the Muslims for there will be guidance there in'. 

I said, 'May I be your (asws) sacrifice, what if both the Ahadith are in accordance with the generality of the Muslims?' He (asws) said: 'Look to what their governors and judges are deciding by the most, ignore these and take to the others'. 

I said. 'What if their governors make use of both these Hadith equally?' He (asws) said: 'If that were to be the case, wait until you meet your Imam (asws) for staying away in doubtful matters is better than indulging in destruction'.

[Source: H33334 Wasail us Shia]

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Lastly I want to quote, Sheikh Yaqub al Kulayni (one of our greatest scholars of hadith who lived in the time of Ghaibat-e-Sughra) who writes the following in his introduction to Al Kafi


 

Nice one.

I will give my submission after thorough reading and adequate analysis of the points. Thanks for your efforts.

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Let me re-iterate the statement mentioned by Sheikh Yaqub Kulayni (with the title Thiqat-ul-islam) in the Introduction to Al Kafi:

Thus, you should know, my brother - may God [continue to] guide you - that nobody can resolve any of the disparities in the traditions of the Imams - may God's peace be upon them - using his own opinion. Rather [these can only be resolved] according to the methods stated by one of the knowledgeable Imams - may God's peace be upon him - when he said "Compare them to the book of God. Take whichever of them concurs with the book of God - almighty is he and sublime - and reject whichever of them contradicts the book of God;" and when he said "Abandon whatever concurs with the majority [i.e., Sunnis], for guidance is fond in opposing them;" and when he said "Take what is unanimously agreed upon, for there is no [room to] doubt in what is unanimously agreed upon". However, [despite these methods] we only know a few instances where true resolution is possible. Thus, we find no path more prudent, or easier than to refer the knowledge of all this back to the knowledgeable Imam of our time - may God's peace be upon him - and to accept the freedom of choice that he gave to us when he said "Any one [hadith] that you act on out of submission is fine"

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