Monthly Archives: August 2010

Follow Abu Bakr and Umar after me


Bismillah

All praises due to Allah. And may the peace and blessings of Allah be upon His Messenger and his family and companions.

This is recorded by Imam Tirmidhi in his “Sunan” [Al-Manaaqib, manaaqib Abu Bakr and ‘Umar]

حدثنا الحسن بن الصباح البزار أخبرنا سفيان بن عيينة عن زائدة عن عبد الملك بن عمير عن ربعي هو ابن حراش عن حذيفة قال قال رسول الله صلى الله عليه وسلم “اقتدوا بالذين من بعدي أبي بكر وعمر”
Narrated by Hudhaifa (ra), he said: Prophet (saw) said, “follow those after me: Abu Bakr and Umar.”

Imam Tirmidhi said, narrated to us Hasan b. Sabbaah, reported to us Sufiyan bin Uyaina, from Zaa’ida, from Abdul Malik bin ‘Umair, from Raba’ee b. Haraash, from Hudhaifa (ra) …hadith…

Dr. Bashshaar Awwad said in his Tahqeeq of in the tahqeeq of above hadith: Humaidy (449), Musnad Ahmed (5/382), Sharh Mushkil al-Aathaar (1226, 1227, 1228, 1229), Baghwi(3895).

This hadith has also been recorded by Ibn Sa’d (2/334), Tahawi in “Sharh Mashkil al-Aathaar” (1229), Baghwi (3893) without having the name of Zaa’idah in the Sanad.[Tahqeeq Sunan Tirmidhi (6/43), h-3662]

Tirmidhi said : and this hadith has also come through Sufiyan Thawri, from Abdul Malik b. ‘Umair, from servant of Raba’ee, from Raba’ee, from Hudhaifa.

Regarding this, Dr. Bashshar Awwad said: This has been recorded by Ibn Sa’d (2/334), Ibn Abi Shaiba (12/11), Ahmed (5/385, 402), Ibn Majah (97), Faswi in “Al-Ma’riah wa At-Tareekh”(1/480), Ibn Abi Aasim in “As-Sunnah” (1048), Tahawi in “Sharh Mushkil” (1224), Al-Hakim (3/75), Khateeb in “Tareekh” (4/347). [See Tahqeeq Tirmidhi by Bashhar Awwaad, vol.6, page-43,44]

In another narration the name of servant of Raba’ee is mention.
Tirmidhi said: “this has also narrated by Ibraheem b. Sa’d, from Sufiyan Thawri, from Abdul Malik bin ‘Umair, from Hilaal slave of Raba’ee, from Raba’ee, from Hudhaifa.”

This is recorded by Bukhari in his “At-Tarikh Al-Kabeer” (8/no. 2741), Al-Faswi in “Al-Ma’rifah” (1/480), Ibn Abi Aasim (1149), Tahawi in “Sharh Mushkil Al-Aathar” (1230, 1231, 1232) [See “Tahqeeq Tirmidhi” by Bashhar Awwaad, vol.6, page-43,44]

As it is clear that all the above mentioned chain goes back to a common narrator Abdul Malik bin ‘Umair, and he is Thiqah (trustworthy) [“Taqreeb” (2/364. no.4200), “Al-Meezan” (2/660, no.5235)]. But he is also a well known ‘mudallis’, i.e. one who used to hide the narrator in the sanad with ambiguous words (but not necessarily everytime).
And in the above routes sometimes Abdul Malik narrates from Hilal servant of Raba’ee, and sometime he narrates directly from Raba’ee. This cause very few scholars to declare this hadith to be unauthentic (e.g. Ibn Hazm). However they were wrong and major scholars said otherwise, as we’ll see insha Allah.
As for the Tadlees of Abdul Malik, then one should keep in mind that its not necessary that all the narrations of a Mudallis is Tadlees. Abdul Malik might have heard this narration from both Hilaal and Raba’ee, as he had seen even great companions like Ali b. Abi Talib and his hearing from Raba’ee is proven. On the other hand its also possible that this narration is really a Tadlees, and Abdul Malik hide the narrator Hilal from the Sanad. If he has heard this from Raba’ee then the narration would be Sahih. And if Abdul Malik heard this from Hilaal then also the Sanad would be atleast Hasan. This is because Hilaal is “Maqbool” according to Ibn Hajar, [Taqreeb 2/576] meaning his narration should be acted upon in case if there are other chain to support it. And there are many chain to support this as shown below.

[Note that Abdul Malik is not the only narrator who has narrated this from Hilaal servant of Raba’ee, but also Mansur narrate this from Hilaal, as in “Sharh Al-Mushkil” ]

This hadith has many support from other chains and other narrations, narrated from different companions. Also the matan (content) of this hadith is sound.

This same hadith of Hudhaifa (ra) also come through another route, other than those which contain Abdul Malik b. ‘Umair.

حدثنا سعيد بن يحيى بن سعيد الأموي أخبرنا وكيعٌ عن سالم أبي العلاء المرادي عن عمرو بن هرم عن ربعي بن حراش عن حذيفة قال: – “كنا جلوسا عند النبي صلى الله عليه وسلم فقال إني لا أدري ما بقائي فيكم، فاقتدوا بالذين من بعدي وأشار إلى أبي بكر وعمر

Tirmidhi said: narrated to us Sa’eed b. Yahya b. Sa’eed Al-Amwi, (he said) reported to us Wakee’ b. Jarraah, from Saalim Abil ‘Alaa Al-Muraadi, from ‘Amr bin Haram, from Raba’ee b. Haraash, from Hudhaifa, he said:
“We were sitting near Prophet (saw), so he said: “I don’t know how much I will remain among you. So follow among those.” And he indicated towards Abu Bakr and ‘Umar.

Recorded by Ibn Sa’d (2/334), Ahmed in his “Musnad” (5/399), and in “Fadha’il As-Sahaba” (479), Tahawi in “Sharh Al-Mushkil” (1233), Ibn Hibbaan (6902) [See Tahqeeq Tirmidhi by Bashhar Awwaad, vol.6, page-45]

In the chain above, Salim Al-Muradi Abul ‘Ala is weak according to Ibn Mu’een and Nasa’i. Abu Hatim said: his hadith should be written. And Tahawi, Ibn Hibban and Al-‘Ijli declared him thiqah. [See “Tahdheeb” by Ibn Hajar (3/440,441)]
Ibn Hajar said: He is Maqbool. [“Taqreeb”(2180)]meaning his hadith should be accepted when supported by other routes.

So this route also support the early narration and vice versa, as it is well known fact in ‘Ilmul Hadith that a weak chain, when its weakness is not much severe, support other weak sanad of the same hadith. This is known as Mutabi’ah.

However besides Saalim Abul ‘Alaa Al-Muraadi, another narrator narrates this hadith from ‘Amr bin Haram.
Ibn Adi narrates through the chain of Hammaad b. Daleel from ‘Amr b. Haram from Raba’ee from Hudhaifa similarly. [Ibn Adi in “Al-Kamil” 2/250]
Hammad bin Daleel is Sadooq according to Ibn Hajar. [“Taqreeb” (1/178, no.1497)]According to Dhahabi, he is Thiqah. [“Al-Kashif” (1/349, no.1218)] Ibn Mu’een said: Thiqah, nothing bad with him. Ibn Junaid said about him: Thiqah. Ibn ‘Ammar also consider him Thiqah. Abu Dawud said: There is no problem with him. Ibn Hibban counted him amongst Thiqaat in his book “Ath-Thiqaat”. Ibn Abi Hatim narrates from his father, that he (Hammaad) is Thiqah. [See “Tahdheeb At-Tahdheeb” (3/8)]. Also see “Tahreer Taqreeb” [1/1497]
Although Al-Azdi consider him among weak narrators, but his saying is not hujjah because, its against majority of scholars and Jarh of Azdi is not mufassar, it doesn’t say why Hammad is weak. And in these cases these type of Jarh are not accepted as it opposes majority of views without any reason.
So we see Hammaad b. Daleel also support Saalim Abul ‘Alaa Al-Muradi. Therefore, the narration of Saalim from ‘Amr and Hammaad from ‘Amr, from Raba’ee make us certain about the authenticity of the narration by Abdul Malik b. ‘Umair (from Hilaal) from Raba’ee from Hudhaifa. In conclusion, there are sufficient support for the hadith of Hudhaifa.

However there are lots of other:

[1] Ibn Mas’ud

اقتدوا باللذين من بعدي من أصحابي؛ أبي بكر وعمر واهتدوا بهدي عمار وتمسكو بعهد ابن مسعود

“Follow those after me, among my companions, Abu Bakr and Umar. And be guided through the guidance of Ammar, and stick to the advice of Ibn Mas’ud”

[Tirmidhi (3805) Bashshar Awwaad, Tabrani in “Al-Kabeer” (8426), and in “Al-Awsat” (7173), Ibn ‘Adi in “Al-Kamil” (7/2654), Al-Hakim (3/75-76), Baghwi (3496)]

Allamah Al-Albani said:
— Al-Hakim said, “its sanad (chain of narrator) is Sahih”. Dhahabi refuted him by saying, “rather its sanad is ‘wah’ (weak)”. And it is clear from the saying of Tirmidhi, “we are not aware of this accept through Yahya b. Salama b. Kuhail and he has been declared weak in hadith”
I (Al-Albani) say: “In fact he is “Matrook” (abandoned) as said by Ibn Hajar and similarly his son Isma’eel and his son Ibraheem all are weak. And there is another route (‘turq) for this narration of Ibn Mas’ud related by Ibn ‘Asakir (1/323/9) from Ahmed bin Rushd bin Khaitham from Humaid bin Abdur-Rahman from Hasan bin Saleh from Firas bin Yahya from Shu’bi from ‘Alqama bin Qais from Abdullah bin Mas’ud, without mentioning of second part of the hadith (about Ammaar and ibn Mas’ud).
I (Albani) say: The narrator are all “Thiqah” except Ahmed (bin Rushd) and I am not aware of him.—
[“Silsilah As-Saheeha” (3/233) hadith-1233. Daarul Ma’arif, Riyadh]

[2] Anas bin Maalik

Al-Albani said:
—hadith of Anas bin Malik is narrated by Hammad bin Daleel from Umar bin Nafe’ from ‘Amr bin Haram, he said: I and Jabir bin Zaid entered Anas bin Malik, so he said Prophet [saw] said…alhadith…
It is recorded by Ibn ‘Adi (1/72) through Muslim bin Saleh Abu Rajaa’ from him (Hammaad bin Daleel).—
[Ibid.]

[3] Ibn ‘Umar

Allamah Albani said:
—And the Hadith of Ibn ‘Umar is narrated through Ahmed bin Saleeh ibn Waddaah, reported to us Muhammad bin Qatn, reported to us Dhu Nun, reported to us Maalik bin Anas, from Nafe’ from him (Ibn Umar) without the second part. Recorded by Ibn ‘Asakir (2/323/9) in this way. And Ahmed bin Saleeh, Dhahabi said in “Al-Meezan”: Ahmed bin Saleeh from Dhu Nun Al-Misry from Maalik (..same hadith..). (Dhahabi said) This is incorrect. And Ahmed is not to be depended upon.
…..(Albani said) and this is also narrated through Muhammad bin Abdullah Al-‘Umri Al-Madani from Malik similarly. This is recorded by Ibn ‘Asakir. As for Al-‘Umr then Ibn Hibban said about him: “it is not correct to take him as Hujjah”. —-
[Ibid.]


Meaning of the Hadith is proven:

There are many other narrations which support this meaning. One of them is that which is qouted by Shaykh Shu’aib Al-Arna’ut in the tahqeeq of Musnad to support this hadith. This is a part of a long hadith…
“So if you had obeyed Abu Bakr and Umar, you would have gone on the right path”
[Sahih Muslim (Book #004, Hadith #1450) english]


Scholars who declared this hadith to be authentic:

Great scholars have declared the narration of Hudhiafa to be authentic. Some of them are as follows:

[1]. Muhammad bin ‘Eesa Al-Tirmidhi
He declared this narration “Hasan” in his “Sunan”. [Sunan Tirmidhi, Al-Manaaqib, vol.6, page-43,44. Hadith- 3662. Tahqeeq Bashshaar Awwaad, Daar ul-Gharb Al-Islami, Beirut]

[2] Abu Hatim Ar-Razi
وَسَأَلْتُ أَبِي عَنْ حَدِيثٍ ؛ رَوَاهُ إِبْرَاهِيمُ بْنُ سَعْدٍ ، عَنِ الثَّوْرِيِّ ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ ، عَنْ هِلالٍ مَوْلَى رِبْعِيٍّ ، عَنْ رِبْعِيٍّ ، عَنْ حُذَيْفَةَ ، عَنِ النَّبِيِّ صلى الله عليه وسلم ، قَالَ : اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي.
وَرَوَاهُ زَائِدَةُ وَغَيْرُهُ ، عَنْ عَبْدِ الْمَلِكِ ، عَنْ رِبْعِيٍّ ، عَنْ حُذَيْفَةَ ، عَنِ النَّبِيِّ صلى الله عليه وسلم.
قُلْتُ : فَأَيُّهُمَا أَصَحُّ ؟ قَالَ أَبِي : حَدَّثَنَا ابْنُ كَثِيرٍ ، عَنِ الثَّوْرِيِّ ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ ، عَنْ مَوْلًى لِرِبْعِيٍّ ، عَنْ رِبْعِيٍّ ، عَنْ حُذَيْفَةَ.
قُلْتُ : فَأَيُّهُمَا أَصَحُّ ؟ قَالَ : مَا قَالَ الثَّوْرِيُّ ، زَادَ رَجُلا وَجَوَّدَ الْحَدِيثِ ، فَأَمَّا إِبْرَاهِيمُ بْنُ سَعْدٍ فَسَمَّى الرَّجُلَ ، وَأَمَّا ابْنُ كَثِيرٍ فَلَمْ يُسَمِّ الْمَوْلَى

[Ibn Abi Hatim said] I asked my father about the Hadith (narrated through), Ibrahim bin Sa’d – Thawri – Abdul Malik bin Umair – Hilal mawla Raba’i – Raba’i – Hudhaifa (ra)….Hadith…
And this is also narrated through Za’idah and other from Abdul Malik – Mawla li Raba’i – Raba’i – Hudhaifa (ra). I said, “So which of them is most authentic”. He (ABu Hatim) said, “narrated to us Ibn Kathir, from Thawri, from Abdul Malik, from slave of Raba’i, from Raba’i, from Hudhaifa”.
I said, “So which one is most authentic?”
He said, “what Thawri said, as the narraters increase and the hadith becomes good (Jayyid). Ibrahim bin Sa’d named the person, and Ibn Katheer did not give the name of servant”.”
[Ilal Al-Hadith (2655)]

[3] Imam Adh-Dhahabi
He said in Tareekh Al-Islam :
وقال زائدة، عن عبد الملك بن عمير، عن ربعي، عن حذيفة قال: قال رسول الله صلى الله عليه وسلم: ” اقتدوا بالذين من بعدي أبي بكر وعمر ” . ورواه سالم أبو العلاء – وهو ضعيف – عن عمرو بن هرم، عن ربعي، وحديث زائدة حسن
“And Zaa’idah said, from Abdul Malik bin ‘Umair, from Raba’ee, from Hudhaifa, he said: Prophet [saw] said: “Follow among those after me, Abu Bakr and ‘Umar.” And narrated Saalim Abul ‘Alaa –and he is weak- from ‘Amr bin Haram, from Raba’ee. And hadeeth by Zaa’idah is Hasan.” [Tareekh Al-Islam (3/257), Daar Ul-Kutub Al-Arabi Beirut]

[4] Abu ‘Abdullah Al-Hakim
He declared this hadith to be “Sahih” in his “Al-Mustadrak” [(3/80), Daar Ul-Kutub Al-`Arabi Beirut]

[5] Abu Ja’afar Al-‘Uqailee
He this hadith good proven (jayyid thabit) in his book Ad-Du’afa (1649) .
عن بن عمر قال قال رسول الله صلى الله عليه وسلم اقتدوا بالأميرين بعدي أبي بكر وعمر رضي الله عنهما حديث منكر لا أصل له من حديث مالك وهذا يروى عن حذيفة عن النبي صلى الله عليه وسلم بإسناد جيد ثابت
“Narrated Ibn ‘Umar, Messenger of Allah, (SAW) said: Follow the two leaders after me, Abu Bakr and ‘Umar. (Abu Ja’far said) This hadith is munkar, not proven from the hadith of Malik. And this is narrated by Hudhaifa from Prophet (SAW) with a good and proven chain.” [Adh-Dhu’afaa (4/95), Daar Ul-Kutub Al-‘Ilmi Beirut]

[6] Ibn Hajar Al-‘Asqalani
He declared this hadith to be “Hasan” in his book “Muwafiqah Al-khubr Al-Khabar[(1/143,144), tahqeeq. Hamdi Abdul Majeed and Subhi As-Samirani, Maktaba Ar-Rushd Riyadh]

[7] Nasirud Deen Al-Albani
He declared this “Sahih”.
[Sahih Al-Jami’As-Sagheer (1/254), no. 1142, 1143, 1144. Al-Maktaba Al-Islami]
Silsila As-Saheeha [(3/233), no. 1233, Daarul Ma’arif, Riyadh]

[8] Shu’aib Al-Arna’ut etc
He declared “Hasan li ghairihi” [Tahqeeq Musnad (38/281), no. 23245, Mu’assasah Ar-Risala]

[9] Abu Hafs Ibn Mulaqqin Ash-Shafa’i (d.804 H)
He declared this Hadith “Hasan” in his book “Al-Badrul Muneer” [(9/578), Hadith- 16, Daar Ul-Hijrah, Riyadh]. And later on he discredit the view of Ibn Hazm where he declared this hadith to be weak.

[10] Abdur Rahman bin ‘Umar Al-Jawrqani
He declare this hadith to be “Sahih” in his book “Al-Abateel wa Al-Manakeer” (Kitab Al-Fada’il, Khilafah Abu Bakr, Hadith-132)

[11] Abu Hatim Ibn Hibbaan Al-Busti
He included this hadith in his “Saheeh” as referenced above.

[12] Muhammad bin ‘Ali Ash-Shawkani
He declared this hadeeth to be “Saheeh”. [See “Irshad Al-Fuhul” [(1/221), Daarul Kutub Al-‘Arabi]

Written By bro salamz & ahlusunnah.

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Filed under Articles, Clarification about sunni hadiths

Correct time of breaking fast (Iftar) according to shia’s


I saw many shia’s break fast, when the sky becomes dark! Which may take approx. 15mins more as compared to sunni’s.

Lets see some shia sahih hadiths & opinion of shia ulema’s on this issue:

Lets start with Nahjul-balagha: This is what Ali(ra) said about the times of maghrib prayer & breaking fast:

1.1. Letter 52:

أَمَّا بَعْدُ، فَصَلُّوا بَالنَّاسِ الظُّهْرَ حَتَّى تَفِيءَ (1) الشَّمْسُ مِنْ مَرْبِضِ الْعَنْزِ (2) . وَصَلُّوا بِهِمُ الْعَصْرَ وَالشَّمْسُ بَيْضَاءُ حَيَّةٌ فِي عُضْوٍ مِنَ النَّهَارِ حِينَ يُسَارُ فِيهَا فَرْسَخَانِ. وَصَلُّوا بِهِمُ الْمَغْرِبَ حِينَ يُفْطِرُ الصَّائِمُ، وَيَدْفَعُ (3) الْحَاجُّ إِلَي مِنًي. وَصَلُّوا بِهِمُ الْعِشَاءَ حِينَ يَتَوَارَى الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ. وَصَلُّوا بِهِمُ الْغَدَاةَ والرَّجُلُ يَعْرِفُ وَجْهَ صَاحِبِهِ. وَصَلُّوا بِهِمْ صَلاَةَ أَضْعَفِهِمْ (4) ، وَلاَ تَكُونُوا فَتَّانِينَ (5)

“Lead the Zuhr prayer till the shadow of a wall becomes equal to the height of the wall and read the Asr prayer when the sun is still bright and enough time of the day is left for a person to cover a distance of six miles. The Maghrib prayers should be performed when people break their fasts and when Hajj pilgrims return from Arafat. And the time for Isha prayer is when the red glow of the even twilight disappears from the West, till one-third of the night is still left. The morning prayers are to be performed when there appears enough light of the dawn for a man to recognize the face of his companion.”

[Note: Now the above is almost the word by word meaning of the letter. Unfortunately like a number of other letters and sermons of Nahj. the translators in al-islam.org has added some words in their tranlsation without using any brackets]

Comment: Anywz my point is to stress on the statement:
“The Maghrib prayers should be performed when people break their fasts and when Hajj pilgrims return from Arafat. And the time for Isha prayer is when the red glow of the even twilight disappears from the West, till one-third of the night is still left.”

Means isha time is defined by “when the red glow of the even twilight (“diffused light from the sky when the sun is below the horizon” or “This is the time before sunrise and after sunset where it is still light outside, but the sun is not in the sky”) disappears”..

This means time of maghrib [or breaking fast] is before the arrival of isha.. means just before when the the red glow of the even twilight is disappered..

this looks same as what sunni’s do!!

It is reported in Al-Bukhaari (1954) and Muslim (1100) narrated that:

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the night comes from here (the east) and the day departs from here (the west), and the sun sets, then it is time for the fasting person to break his fast.”

But shia break fast when there is some darkness!! But above Ali (ra) said “The Maghrib prayers should be performed when people break their fasts “!!
this means ali (ra) break his fast before the darkness appear i.e. sun is not visible but sky have little redness (same as what sunni’s do)!!

& see what arabic dictionary says about word ليل which was used by jahil shia’s [quran used word lail for breaking fast but shia alim use this word to decieve layman sunni’s as well as shia’s]:

Quran 2:187 says:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالـنَ بَـشِرُوهُنَّ وَابْتَغُواْ مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّيْلِ وَلاَ تُبَـشِرُوهُنَّ وَأَنتُمْ عَـكِفُونَ فِي الْمَسَـجِدِ تِلْكَ حُدُودُ اللَّهِ فَلاَ تَقْرَبُوهَا كَذلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting). They are Libas ﴿i.e., body-cover, or screen﴾ for you and you are Libas for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till lail. And do not have sexual relations with them (your wives) while you are in I`tikaf in the Masjids. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat to mankind that they may acquire Taqwa.

In arabic dictinary word ليل is defined as:

اللَّيْلُ: عقيب النهار ومَبْدَؤُه من غروب الشمس

the arabic dictionary lail described the night time from the sun set.

 

1.2. Now lets move further to extremely interesting narration in shia book “Amaali al-Sadooq” by Ibn Babawaih al-Qummi.

The Shi’a argue that Iftaar (breaking of fasting) must be done when it is night. That the sign for knowing it is night, is the interlacing of stars.

Interestingly, their Imams say they seek refuge in Allah and disown anyone who breaks his fast when stars interlace with each others.

Translation: Council 62
Tuesday, last day of Rabie’ II, 368 h.
1- Reported to us the celebrity Muhaddith & Jurist Abu Ja’far Muhammad b. Ali b. al-Hussain b. Musa b. Babawaih al-Qummi, he said: Narrated to us my father, saying: Narrated to us Muhammad b. Yahya al-‘Attar saying: Narrated to us Sahl b. Ziyad al-Adamy, from Haroon b. Muslim from Muhammad b. Abi Umair, from Ali b. Ismael saying: I was told by Abu Usamah al-Shah-haam saying: I heard Abu Abdullah [as] saying:
Whoever delays Maghrib until stars interlace with each others for no good reason, I disown him before Allah.

All narrators are thiqa except daeef Sahl b. Ziyad.

Now lets move further:

2. In his book al-Hidayah, Ibn Babawayh writes under chapter: The Time for Maghrib & Isha:

قال الصادق: إذا غابت الشمس حل الإفطار ووجبت الصلاة

Al-Sadiq said: If (When) the sun falls, breaking of fasting becomes lawful, and prayer becomes due.

3. Here is what Sheikh Al-Toosi has said concerning the time of Maghrib.

و أوّل وقت صلاة المغرب عند غيبوبة الشّمس. و علامته سقوط القرص. و علامة سقوطه عدم الحمرة من جانب المشرق. و آخر وقته سقوط الشّفق، و هو الحمرة من ناحية المغرب

The first time of Salaah Al-Maghrib is at the disappearance of the sun, and the sign of the falling of the sun’s disk. The sign of the sunset is the absence of the redness (in the sky) from the east side. The final time (of maghrib) is the disappearance of the shafaq (evening twilight), and it is the (disappearance of) redness in terms of the west side.

Source: Al-Toosi, Al-Nihaayah fee Majarrad Al-Fiqh wa Al-Fataawa, pg. 59

4.1. This is from al-Kafi and it is the traditional position as explained by Shaykh Tusi above.

Chapter on the time for Maghrib and Isha

علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): وقت المغرب إذا غاب القرص فإن رأيت بعد ذلك وقد صليت فأعد الصلاة ومضى صومك وتكف عن الطعام إن كنت أصبت منه شيئا
(حسن)

Ali bin Ibrahim from his father from Hamad bin Isa from Hariz from Zurara : Said Abu Ja’far (a.s) : The time for Maghrib is when the sun’s disk disappears so if you see it after a time and you had already prayed then repeat your prayer and continue your fast and stop eating if you had taken anything of food

(Hasan according to Allama Majlisi due to Ibrahim bin Hashim)

4.2.

عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) قال: سمعته يقول: وقت المغرب إذا غربت الشمس فغاب قرصها
(صحيح)

A group of our companions from Ahmad bin Muhammad from Husayn bin Said from Nadhr bin Suwayd from Abdillah bin Sinan from Abi Abdillah (a.s) : I heard Him (a.s) say : The time for Maghrib is when the sun dissapears and so dissapears its disk (from the horizon)

(Sahih ccording to Allama Majlisi)

4.3.

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن حماد بن عيسى، عن حريز، عن زيد الشحام قال: سألت أبا عبدالله (عليه السلام) عن وقت المغرب فقال: إن جبرئيل (عليه السلام) أتى النبي (صلى الله عليه وآله) لكل صلاة بوقتين غير صلاة المغرب فإن وقتها واحد ووقتها وجوبها
(صحيح)

Husayn bin Muhammad al-Ash’ari from Abdullah bin A’amir from Ali bin Mihzayar from Hamad bin Isa from Hariz from Zayd al-Shaham who said : I asked Abi Abdillah (a.s) on the time for Maghrib so he said : Indeed Gabriel came to the Prophet (s.a.w.w) and provided for every prayer two time periods (starting and ending) except for salatul Maghrib for it has one time only and during this one time period is what is Wajib upon it (the prayer)

(Sahih ccording to Allama Majlisi)

4.4.

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن حماد بن عيسى، عن حريز ، عن، زرارة، والفضيل قالا: قال أبوجعفر (عليه السلام): إن لكل صلاة وقتين غير المغرب فإن وقتها واحد ووقتها وجوبها ووقت فوتها سقوط الشفق
(صحيح)

Husayn bin Muhammad al-Ash’ari from Abdullah bin A’amir from Ali bin Mihzayar from Hamad bin Isa from Hariz from Zurara and Fudayl who said : Abu Ja’far (a.s) said : Indeed for every salat there are two time periods except for Maghrib whose time period is one alone and during this one time period is the Wajib prayer (to be prayed) and this period ends when the twilight (afterglow) disappears

(Sahih ccording to Allama Majlisi)

4.5.

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن فضال: قال: سأل علي ابن أسباط أبا الحسن (عليه السلام) ونحن نسمع: الشفق الحمرة أو البياض؟ فقال: الحمرة لو كان البياض كان إلى ثلث الليل
(موثق)

Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Ibn Faddal : Ali bin Asbat asked Abul Hassan (a.s) while we were listening : The (disappearance of the) red glow or the white (to indicate the end of Maghrib)? He (a.s) said the red one, if it were the white you would have had to wait up to a third of the night (for it to disappear and hence pray)

(Muwathaq ccording to Allama Majlisi due to Ibn Faddal)

4.6.

محمد بن يحيى، عن أحمد بن محمد، عن عبدالله بن محمد الحجال، عن ثعلبة بن ميمون، عن عمران بن علي الحلبي قال: سألت أبا عبدالله (عليه السلام) متى تجب العتمة؟ قال: إذا غاب الشفق والشفق الحمرة، فقال عبيدالله: أصلحك الله إنه يبقى بعد ذهاب الحمرة ضؤ شديد معترض؟ فقال أبوعبدالله (عليه السلام): إن الشفق إنما هو الحمرة وليس الضوء من الشفق
(صحيح)

Muhammad bin Yahya from Ahmad bin Muhammad from Abdullah bin Muhammad al-Hajjal from Tha’laba bin Maymun from Imran bin Ali al-Halabi who said : I asked Abi Abdillah (a.s) when does the Utmah (Isha prayer) become Wajib? He (a.s) said : When the afterglow disappears and specifically the red glow, so Ubaydullah said : May Allah (s.w.t) make ease for you, there remains after the disappearance of the red glow (in the evening twilight) a slight but very bright remainder of light (so what then?)
He (a.s) said : Indeed the evening twilight is the red glow and not the light from a part of the twilight

(Sahih ccording to Allama Majlisi)

5.

10- حدثنا محمد بن الحسن بن أحمد بن الوليد ره قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسن بن سعيد عن علي بن النعمان عن داود بن فرقد قال سمعت أبي يسأل أبا عبد الله الصادق ع متى يدخل وقت المغرب فقال إذا غاب كرسيها قال و ما كرسيها قال قرصها قال متى تغيب قرصها قال إذا نظرت فلم تره

Reported to us, Muhammad bin al-Hasan bin Ahmad bin al-Waleed, from Muhammad bin al-Hasan al-Saffaar from al-‘Abbaas bin Ma’roof from Ali bin Mehziyaar from al-Hasan bin Sa’eed from ‘Alee bin al-Nu’maan from Dawood bin Farqad saying: I heard my father asking Aboo ‘Abd Allaah al-Saadiq about the time Maghrib begins. He said: when its rim disappears. He asked: What is its rim? he said: its disk. (My father) Said: How do we know the disk disappeared? he said: if you looked and did not see it.

Source: Al-Amaalee lil-Sadooq, pg. 79 & it is Saheeh because all narrators are reliable.

6.

11- حدثنا أبي رحمه الله قال حدثنا سعد بن عبد الله قال حدثنا أبو جعفر أحمد بن محمد بن عيسى و موسى بن جعفر بن أبي جعفر البغدادي عن أبي طالب عبد الله بن الصلت القمي عن الحسن بن علي بن فضال عن داود بن أبي يزيد قال قال الصادق جعفر بن محمد ع إذا غاب الشمس فقد دخل وقت المغرب

Reported to us my father, saying: Narrated to us Sa’d bin ‘Abdullaah, from Aboo Ja’far Ahmad bin Muhammad bin ‘Eesaa & Moosaa bin Ja’far bin Abee Ja’far al-Baghdaadee, from Aboo Taalib ‘Abdullaah bin AS-Salt al-Qummee, from al-Hasan bin Alee bin Faddaal from Dawood bin Abee Yazeed from al-Saadiq Ja’far bin Muhammad saying: When the sun sets, the time of Maghrib has entered.

Source: Al-Amaalee, pg. 80 & it is Muwaththaq due to الحسن بن علي بن فضال

7. here is what shia ayatollah sayyid fadlullah said:

“31. The time for maghrib prayer starts with sunset, i.e. the disappearance of the sun disc beyond the horizon. However, the disappearance of the sun to the naked eye shall not be complete unless the bronze glow in the East disappears. When the latter vanishes, the actual time for maghrib starts. That said, there is no harm, from an ihtiyat perspective, to wait for the disappearance of that glow from the East, but it is not essential.”

Comment: So it is permissible to pray at earliest when the sun disk disappears.

8.

وأول وقت المغرب مغيب الشمس وعلامة مغيبها عدم الحمرة من المشرق المقابل للمغرب من السماء

Translation:”The initial timing of Maghrib is the sun’s set, and the sign for its setting (end of maghrib) is voidness of reddish (color) on the east (horizon) across from the west horizon.”

Source: Al-Muqni3a by Shaykh al-Mufeed, under the chapter: Prayers Timings & The Sign of Each

9.

وأول وقت المغرب غروب الشمس وهو أفضل، وعلامة غروبها اسوداد المشرق بذهاب الحمرة

Translation:”And the initial time for Maghrib, is the sun’s set, which is best, and the sign of its setting (end of maghrib) is the darkness of the eastern (horizon) through the disappearence of the reddish (color) thereof.”

Source: Al-Kafi fil al-Fiqh, by Aboo-Salaah al-Halabee, under chapter 4: Tayammum

10. Got E-mail from the office of Ayatollah Sayyid fadlullah asking:

1: Can Magrib prayer be offered at the same time as the sunni magrib?”

here is what it was translated into

س1) هل يمكن للشيعة أداء صلاة المغرب في توقيت السُنة؟

here is the reply

ج1) إذا غاب قرص الشمس فقد دخل وقت الصلاة وجاز الإفطار.

“If the sun’s disk has disappeared, indeed the salaah time has entered, and it is permissible to do iftaar (break fast)”

When i asked the question to one of the shia about: why u break fast after 10-15min. !!
He said: Shia break their fast about 10-15 minutes later. They doubt the sun went down! so to make sure they wait. if u think about its actually better to extend ur fast just a few more minutes cause if you broke ur fast a few minutes earlier than when ur suppose to break it, ur whole day’s worth of fasting is gone and does not count and you must re-fast that day!!

Now let me apply some scientific theories:

What science says: When the sunsets,, the sun appears 2-3min above the horizon bcoz of the refraction of light through the atmosphere..

Means when u just see the sun disappears (just on horizon),, this means the sun was already gone below horizon before 2-3mins.(see image)

i.e. shia break fast (after 10-15min. of sunni’s time) when darkness just arrives.. means sun is much below the horizon.. (means 10(or 15)+2=12-17min or 10(or 15)+3=13-18min later..) not above the horizon which they fell doubted..

Now it is proved that shia think when the darkness comes this means sun is below horizon but this is not true scientifically & according to arabic dictionary.

updated to v1.1

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Some earlier sunni books on Musannaf and Musnad


Hadith Literature 110-330 AH / 728-941 AD:

Scholars who composed major Musannaf and Musnad works:

Makhul al-Shami (d.116/734), author of a Kitab al-Sunan.

Abd al-Malib b. Jurayj (d.150/767), author of al-Jami’ and/or al-Sunan; these works of his were copied by his student Hajjaj b. Muhammad (d.206/821).

A small work entitled Juz’ Ibn Jurayj has by this Imam been published by Dar al-Kawthar, Riyad 1412. It contains 73 narrations with full Isnad.

Ma’mar b. Rashid (d.153/770), author of al-Jami’

The Jami’ has been discovered by Fuat Muhammad Sezgin, author of the Tarikh Turath al-‘Arabi, and edited. The work can be found also at the end of the edition of the Musannaf of Abd al-Razzaq, ed. by Habib al-Rahman al-A’zami. It is a major source with more then 1600 narrations with Sanads.

Sa’id b. Abi ‘Aruba (d.156/773), author of a Kitab al-Sunan

His book Kitab al-Manâsik has been published and is one of the oldest existent works. It contains besides ahâdith also athâr of Companions and Followers. But the biggest part are questions and answers by the author and others. A major authority in this book is the well-known late Follower Qatâda b. Di’ama al-Sadusi, that some thought that Qatâda is the author but that is not correct. The book has been edited by ‘Amir Hasan Sabri and published by Dar al-Bashâ’ir in 1421.

al-Awza’i, Abd al-Rahman b. ‘Amr (d.157/773), author of a Kitab al-Sunan

There exist a book published by Dar al-Nafa’is in Beirut in 1993 known as: Sunan al-Awza’i: Ahadith wa-Athar wa-Fatawa. This is not composed by Imam al-Awza’i himself. For quotations from his books see also Abu Yusuf’s Radd ‘ala Siyar al-Awza’i and al-Shafi’i’s K. al-Umm.

Ibn Abi Dhi’b (d.159/776), author of a Kitab al-Sunan.

The book mentioned as al-Sunan by Ibn al-Nadim is probably a book authored by this Imam under the title al-Muwatta’. This Muwatta’ has been compiled before that of Imam Malik. The work(s) have not been found.

Sufyan al-Thawri (d.161/778), author of al-Jami’ al-Kabir and many other works; al-Thawri dictated this book of his own to Abdallah b. al-Walid al-‘Adani.

No book of his has been found, beside a small Hadith manuscript and the Tafsir published in Pakistan.

Ibrahim b. Tahman al-Khurasani (d.163/780), author of a Kitab al-Sunan.

Part of this lost Sunan has been found and published from a manuscript, Zahiriyyah, bearing the title “Mashyakha”, which is a mistake by a copyist. The hadiths (208) contained in this ms are probably part of his Chapter Radd ‘ala’l-Jahmiyyah, similar to the Chapters of the Sunan Abu Dawud, Sunan Ibn Maja etc. This part has been edited by Muhammad Tâhir Mâlik and published in Damascus 1403.

Za’ida b. Qudamah (d.163/780), author of a Kitab al-Sunan which was transmitted by Mu’awiya b. ‘Amr al-Azdi (d.214/828).

Hammad b. Salama (d.167/783), author of a Musannaf and other books.

None of his works have been recovered.

al-Rabi’ b. al-Sabih (d.170/786), author of a Musnad which is published.

al-Layth b. Sa’d (d.175/791), author of several works

A Juz’ fihi Majlis Fawâ’id al-layth b. Sa’d has been published from him by Dar ‘Alim al-Kutub lil-Nashr wa’l-Tawzi’, Riyas 1407. The Risalah send to Malik is published many times, the latest in a nice collection by Abu Ghuddah.

Malik b. Anas al-Asbahi (d.179/795), author of al-Muwatta which is a Jami’ and well-known.

al-Nasa’i (d.303) authored the Musnad Malik. There are other Masânid to, published also.

Isma’il b. Ja’far b. Abi Kathir (d.180/796)

Hadith Isma’il b. Ja’far is a fine collection of 473 narrations, published in 1418 by Maktabat al-Rushd. Many narrations in it are Thulatiyyât (that is: narrations containing just three narrators till the Prophet).

Abdallah b. al-Mubarak (d.181/797), author of a Musnad and many other books

Published as: Musnad Abdallah b. al-Mubarak, wa-yalihi Kitab al-Birr wa-Silah. Edited by Mustafa Uthman Muhammad, Dar al-Kutub al-‘Ilmiya, Beirut 1991. An earlier edition by Subhi al-Badri al-Samarri, published by Maktabat al-Ma’arif in Riyad, is also fine. Ibn al-Mubarak authored beside the Musnad also K. al-Jihad and K. al-Zuhd, both edited. The K. al-Jihad has been published in 1972 in Tunis and edited by Naziha Hammad. The K. al-Zuhd has been published in 1419 by Dar Kutub al-‘Ilmiyyah by Habiburrahman al-A’zami. The K. al-Zuhd contain much more narrations than the Musnad (272 ahadith).

Isma’il b. ‘Ayyash (d.181/797), author of a Musannaf and other books.

Abu Yusuf Ya’qub b. Ibrahim (d.182/798), author of many books

The Imam and Qadi Abu Yusuf, student of Imam Abu Hanifah, is the author of the Kitab al-Athar published many times. It contains many ahâdith (especially on the authority of Abu Hanifah) in the form of a Sunan (i.e. starting with al-Tahara etc); at least 1000 narrations it contains. An early publication – and the first – is the 1355 Hyderbad ed. by Abu’l-Wafa al-Afghani.

Hisham b. Bashir (d.183/799), author of a Kitab al-Sunan

He’s one of the first major teachers of Imam Ahmad, and he reported much from him. He also authored a Tafsir and a book on Qira’at.

Ibrahim b. Muhammad Abu Yahya al-Aslami (d.184/800), author of al-Muwatta’ – a larger book than that of Imam Malik.

al-Mu’âfa b. ‘Imrân al-Mawsili (d.185/801)

His Kitab al-Zuhd contains 268 ahâdith and is edited also by ‘Amir Hasan Sabri and published by Dar al-bashâ’ir al-Islamiyyah in 1420.

Muhammad b. al-Hasan al-Shaybani (d.189/805), author of many works

Another famous student of Imam Abu Hanifah, al-Shaybani is the author of a Kitab al-Athar. Also edited by Abu’l-Wafa al-Afghani and published several times it incl. some 266 narrations with Isnads. He published also Malik’s Muwatta’ in his own amended version.

Isma’il b. Ibrahim al-Azdi, known as Ibn ‘Ulayyah (d.193/809), author of K. al-Tafsir, K. al-Taharah, K. al-Salat, and K. al-Manasik – probably part of a bigger Musannaf-work.

Muhammad b. Fudayl (d.195/811), author of a Kitab al-Sunan

His Kitab al-Du’a in manuscript can be found at the Zahiriyyah, Syria.

Waki’ b. al-Jarrah (d.197/812), author of a Musannaf transmitted by ‘Abbas b. Warraq (d.233/847) and quoted by Imam Ahmad in his Musnad.

Part of the lost Musannaf consist probably of his Kitab al-Zuhd, which has been published by the Mu’assasat al-Kutub al-Thaqafiyyah, Beirut 1993.

Abdallah b. Wahb (d.197/812), author of al-Jami’, al-Muwatta and a Musnad, the latter being transmitted by Muhammad b. Abd al-Hakam al-Misri.

As for the Jami’, a part of it which has been found recently, then it has been published in Germany by Miklos Muranyi as: al-Gami’. Die Koranwissenschaften, in Wiesbaden, 1992. As for the Muwatta’, then it isn’t Malik’s Muwatta in the riwaya of Ibn Wahb, but another book of Abdallah b. Wahb in which he made use of the famous Mu’watta. This book has also been published – partly – by M. Muranyi in Wiesbaden, 1992.

Sufyan b. ‘Uyayna (d.198/813), author of al-Jami’

A small collection of his narrations is published.

Rabi’ b. Habib al-Farahidi (d.2nd century), author of a Jami’.

The book is known as al-Jami’ al-Sahih, used in particular by the ‘Ibadiyyah. The work reports Hadiths from Abdallah b. ‘Abbas, ‘Aysha b. Abi Bakr and others, mostly through Basran Shuyukh. The work has been published more than once; the latest is the 4-volume edition by Dar al-Hikma, Beirut, and Maktabat al-Istiqama, from Oman, in 1995.

Abu Dawud al-Tayalisi (d.203/813), author of a Musnad

One of the earliest preserved Musnad-compilations. The first modern publication is from Hayderabad, dated 1321. The newest publication is the 1999 4 volume edition from Muhammad b. Abd al-Muhsin al-Turki with the help of the Markaz al-Buhuth wa’l-Dirasat al-‘Arabiyyah wa’l-Islamiyyah of Dar Hajar.

Muhammad b. Idris al-Shafi’i (d.204/820), author of many works incl. a Musnad and Sunan

The book al-Sunan al-Ma’thur by Imam al-Shafi’i is authored by him and narrated through al-Tahawi from al-Muzani. It contains 625 ahâdith and is publsihed by Dar al-Ma’rifah in Beirut 1406.

Abd al-Razzaq al-San’ani (d.211/d.826), author of a Musannaf

The major collection of Hadiths, Athar and Aqwal known as al-Musannaf Abd al-Razzaq al-San’ani, has been edited by Habib al-Rahman al-A’zami of India and published in Beirut, 1390-1392/1970-1972, by the Majlis al-‘Ilmi in 10 volumes. The K. al-Salat is not yet published, as far as we know; a manucript is housed in the Zahiriyyah, Syria. The so-claimed newly found lost part of the Musannaf edited in 2005 by the Jahmite and lying ‘Isa al-Himyari, wherein he asserted that the hadith of Jabir on Muhammad being the first created being is Sahih, is a modern day forgery! So take heed of that. Refer to: http://www.ahlalhdeeth.com/vb/showthread.php?t=71477

Abu Ishaq Ibrahim al-Surini al-Nishapuri (d.213)

Abdallah b. Zubayr al-Humaidi (d.219/834), author of a Musnad

Published in two volumes by Habib al-Rahman al-A’zami in: Manshurat al-Majlis al-‘Ilmi, in Karachi, 1963, also by the Majlis al-‘Ilmi.

Abu ‘Ubayd al-Qasim b. Sallam (d.223/837), author of a Musnad

He has other works published, such as the most important Gharib al-Hadith.

‘Ubaydallah b. Musa al-Kufi, author of a Musnad

Sa’id b. Mansur (d.227/842), author of a Kitab al-Sunan which is also known as an Musnad

The Sunan Sa’id b. Mansur has been published by Dar al-Sumay, Riyad, in five volumes in 1993. The editor is Sa’d b. Abdallah b. Abd al-‘Aziz Âl Humayyid. The publication of this Sunan edited by Habib Abd al-Rahman is in a volume is outdated.

Abu Ja’far Muhammad b. Sabbah al-Dulabi (d.227/842), author of a Kitab al-Sunan

Musaddad b. Musarhad (d.228/843), author of a Musnad

Yahya b. Abd al-Hamid al-Himmani (d.228/843), author of a Musnad

Nu’aym b. Hammad al-Khuza’i (d.228/844), author of a Musnad

Only the Kitab al-Fitan has been found and edited. Unfortunetaly, 80% of all narrations are weak and many are spurious.

Waki’ b. al-Jarrâh al-Ru’asi (d.229/845), author of a Musannaf

He has a Kitab al-Zuhd published by Dar Ibn Hazm 1424 and before. It contains 539 narrations, many of which ara ahâdith. There is also a Nuskhat ‘an al-A’mash published from him in 1986 containing 41 narrations.

‘Ali b. al-Ja’d (d.230/845), author of a Musnad

The earliest publication, as far as we know, is by Maktabat al-Falah, Kuwayt, in 1985, in 2 volumes as Musnad Ibn al-Ja’d. The editor is Abd al-Mahdi b. Abd al-Qadir b. Abd al-Hadi. Later published also as: Musnad Ibn al-Ja’d, in Beirut, 1990, by Dar Kutub al-‘Ilmiyyah. The editor ís ‘Amir Ahmad Haydar. There exist an hadith-collection of his in manuscript-form in Koprulu, Turkey.

Abu Rabi’ Sulayman b. Abi Dawud al-Zahrani (d.234/849), author of a Musnad

Zuhayr b. Harb al-Nasa’i, Abu Khaythama (d.234/848), author of a Musnad

Nothing has been found of his Musnad, but the Kitab al-‘Ilm – maybe part of a Musannaf book – has been published in 1966 and edited by Muhammad Nasir al-Din al-Albani.

Abu Bakr b. Abi Shayba (d.235/849), author of a Musannaf and a Musnad.

His book al-Musannaf has been published for decades now, as: al-Kitab al-Musannaf fi’l-Ahadith wa’l-Athar, in 15 volumes. Edited by Abd al-Khalqi Khan al-Afghani, Mukhtar Ahmad al-Nadwi and ‘Amir al-‘Umari al-Azami, in Bombay 1399-1403/1966-1983. There are also two later published editions, both from 1989. Besides this voluminous work he authored alo many other books, incl. a K. al-Iman, published in 1966 by Muhammad Nasir al-Din al-Albani, and a K. al-Adab, Zahiriyyah, Syria.

As for the Musnad, which is less known with the general public, then it has been published in two volumes by Dar al-Watan in 1997, Riyad. The editors are Abu Abd al-Rahman ‘Adil b. Yusuf al-Ghazzawi and Abu’l-Fawaris Ahmad Farid al-Mazidi.

Sahl b. Zanjala (d.238), author of a Musnad

Ishaq b. Ibrahim b. Rahawayh (d.238), author of a Musnad

The part of ‘Aysha b. Abi Bakr has been edited by Jamilah Shawkat, and published by Kulliyat al-‘Ulum al-Islami wa’l-Sharqiyyah of the University of Punjab in 1991 as: Musnad Aisha bint Abi Bakr al-Siddiq. There exist also an earlier publication of the Musnad Ishaq b. Rahawayh, edited by Abd al-Ghafur Abd al-Haqq Husayn Burr al-Balushi. This edition has been published in adinah by Maktabat al-Iman in 1990. Its not known to us whether this is the same work, or a larger recovery of the Musnad of Ibn Rahawayh.

Khalifah b. Khayyat al-‘Usfuri (d.240/854), author of the famous Tabaqat and Tarikh.

There’s a book published in 1985 by the well-known scholar Akram Diya al-‘Umari as: Musnad Khalifah b. Khayyat: ahadith majmu’ah. Whether this is a new found collection or a reconstructed one by the editor is not known to us. It is in 115 pages and published in Beirut.

Ibn Kasib (d.241/855), author of a Musnad

Ahmad b. Muhammad b. Hanbal (d.241/855), author of a Musnad

Imam Ahmad’s al-Musnad is famous. Its real author is his son, Abdallah b. Ahmad (d.303), who edited the Hadiths of his father in one book. The 30.000 hadiths collected in it has been published many times; the best publications are that of Ahmad Muhammad Shakir, Cairo 1949-1955, by Dar al-Ma’arif, and Shu’ayb al-Arna’ut, Beirut. There’s also a nice edition by Abdallah al-Darwish and Abu’l-Fida al-Naqid, published in 10 volumes by Dar al-Fikr in 1991, Beirut. If I remember well: Shu’ayb counted 27.000 narrations.

Ahmad b. Mani’ al-Marwazi (d.244/857), author of a Musnad

al-Asamm, Muhammad b. Ya’qub (d.246/860), author of the Musnad al-Shafi’i.

al-Dawraqi, Ahmad b. Ibrahim (d.246/860), author of a Musnad

His Musnad Sa’d b. Abi Waqqas has been published by Dar al-Basha’ir al-Islamiyyah in 1987, in Beirut. The editor is ‘Amir Hasan Sabri.

‘Abd b. Humayd (d.249/863), author of a Musnad

Part of his book has been published as: al-Muntakhab min Musnad ‘Abd b. Humayd by ‘Alam al-Kutub, Beirut, in 1988. It has been edited by Subhi Badri al-Samarra’i and Mahmud Muhammad al-Sa’idi.

Abdallah b. Abd al-Rahman al-Darimi (d.255/869), author of a Kitab al-Sunan

The Sunan al-Darimi, edited by Fawwaz Ahmad Zamarli and Khalid al-Sab’a al-‘Alami in 2 volumes. Published in 1987, Beirut, by Dar al-Kitab al-‘Arabi. There is a Tartib of the Sunan al-Darimi publsihed by Maktabat al-Rushd, Riyad, in the same year.

Ahmad b. al-Furat al-Dabbi al-Razi, Abu Mas’ud (d.258/872), author of Musannaf and Musnad-books

Nothing of his many Musnad and Musannaf-books ahve been found, but there exist according to Sezgin a manuscript in teh Zahiriyyah, Syria, entitled: Juz’ fih khabar Ahmad b. al-Furat.

Ya’qub b. Shaybah, Abu Yusuf (d.262/875), author of the Musnad al-Kabir al-Mu’allal

Part of it: al-Juz’ al-‘Ashir min Musnad Amir al-Mu’minin ‘Umar b. al-Khattab ‘an al-Nabi, has been published, as Musnad Amir al-Mu’minun ‘Umar b. al-Khattab. The editor is: Kamal Yusuf al-Hut; publisher: Mu’assasat al-Kutub al-Thaqafiyyah, Beirut, 1985. The publication entitled as al-Juz’ al-‘Ashir.. has been published earlier on in 1970, but the editor is unknown. There seems to exist also an early 1940 Beirut publication.

Abu Zur’a al-Razi, Ubaydallah b. Abd al-Karim (d.264/878), author of a Musnad

His Kitab al-Zuhd has been quoted in the Isaba of Ibn Hajar; many of his hadiths have been recorded by Ibn Abi Hatim al-Razi in his Taqdima, Jarj wa’l-Ta’dil and other works.

Abu Umaya Muhammad b. Ibrahim al-Tarsusi, (d.273/886), author of a Musnad

A Juz’ min al-Musnad of his, see Sezgin, can be located in the Zahiriyyah, Syria.

Ibn Abi Gharza al-Kufi, Abu ‘Amr Ahmad b. Hazim al-Ghifari (d.275/888), author of a Musnad

His Musnad ‘Abis al-ghifari wa-jama’a min al-sahaba, see Sezgin, can be loacted in the Zahiriyyah, Syria.

Baqi b. Makhlad al-Qurtubi, Abu Abd al-Rahman (d.276/889), author of the great Musnad

The fahrasa (index) of this lost Musnad, may Alllah recover it!, has been edited in a short work based on Ibn Hazm and other sources. His hadiths (as quoted from the Musnad) can be found in the works of manu Andalusians, in particular Ibn Hazm and ibn ‘Abd al-Barr. A work known as al-Muntaqa min hadith Baqi b. Makhlad wa-Hannad wa’l-Farisi wa’l-Jawhari wa-min amâli Ibn al-Samarqandi mentions in all probability the lost riwayat of Hadith of this Imam; the work can be found in the Zahiriyyah, Syria.

Abu Hatim al-Razi, Muhammad b. Idris al-Hanzali (d.277/890), author of a Musnad

A Kitab al-Zuhd can be located, according to Sezgin, in the Zahiriyyah, Syria. For references to his hadiths, see Ibn Abi Hatim al-Razi’s books.

Abu’l-‘Abbas al-Bartî, Ahmad b. Muhammad b. ‘Isa (d.281/894), author of a Musnad

He authored a Musnad, part of it discovered, published as Musnad Abd al-Rahman b. ‘Awf: Riwayat Abu Sahl Ahmad b. Muhammad b. Ziyad al-Qattan. It has been edited by Salâh b. ‘Ayid al-Shallâhi, and the publisher is Dar Ibn Hazm, Beirut 1994.

al-Harith b. Abi Usama, Abu Muhammad al-Tamimi (d.282/895), author of a Musnad

Part of this Musnad is al-Muntaqa, a manuscript in Cairo, and al-‘Awali al-Mustakhraja min Musnad al-Harith, in the riwayat of Abu Bakr Ahmad b. Yusuf b. Khallad (d.359/969), a manuscript in the Zahiriyyah, Syria.

Ibrahim b. Harb al-‘Askari, Abu Ishaq (d.3rd century), author of a Musnad

His Musnad Abu Hurayra is in the Zahiriyyah, Syria.

al-Bazzâr, Abu Bakr (d.292/905), author of a Musnad

al-Musnad has been edited and published.

Abu Bakr al-Marwazi, Ahmad b. ‘Ali al-Umawi (d.292/905), author of a Musnad

His Musnad Abu Bakr al-Siddiq, part of a greater Musnad in all probability, has been published in Beirut, in 1390; the editor is Shu’ayb al-Arna’ut. Another hadith-collection of his, known as Hadith Abu Bakr al-Marwazi, can be found in the Zahiriyyah, Syria; the same counts for his K. al-Wara’, which has been edited and published.

al-Hasan b. Sufyan al-Nasawi, Abu’l-‘Abbas (d.303/916), author of a Musnad

His Musnad has not been found yet, but quoetd by Ibn Hajar in the Isaba. A collection of his Forty Hadiths has been located in the Zahiryyah, Syria.

Abu Ya’la al-Mawsili (d.307/919), author of a voluminous Musnad

Musnad Abu Ya’la has been published more then once. The latest, and greatest, publication is by Dar al-Ma’mun li’l-Turath, Damascus, in 16 volumes, edited by Husayn Salim Asad, between the years 1984-1994.

al-Rûyâni, Muhammad b. Harun (d.307/919), author of a Musnad

Musnad al-Ruyani in 3 volumes is a precious collection of Hadiths, collected by Abu Bakr Muhammad b. Harun al-Ruyani. Editor is Ayman Ali Abu Yamani, published by Mu’assasat Qurtubah in 1995.

Abu Hafs al-Bujayri, ‘Umar b. Muhammad al-Hamadhani al-Samarqandi (d.311/923), author of al-Jami’ al-Sahih

His Jami’ al-Musnad can be found in the Zahiriyyah, Syria.

Muhammad b. Ishaq b. Khuzaymah (d.311/923), author of the Sahih

Ibn al-Baghandi, Abu Bakr Muhammad b. Muhammad b. Sulayman (d.312/925), author of a Musnad

He authored the Musnad Amir al-Mu’minun Umar b. Abd al-‘Aziz, edited by Muhammad ‘Awwama, published by Maktabat Dar al-Da’wah, Aleppo, in 1397. There’s also another publication of this Musnad by the Maktabat al-Thaqafah al-Diniyyah, Cairo, in 1986. The editor of this publication is Abu Hajar Muhammad al-Sa’id b. Basyuni Zaghlul. Ibn al-Baghandi is also the author of other recently found books.

Abu’l-‘Abbas al-Sarraj, Muhammad b. Ishaq al-Nisaburi (d.313/925), author of a Musnad

Part of this Musnad can be located in the Zahiriyyah, Syria.

Abu ‘Awana al-Isfara’ini (d.316/928), author of the Musnad al-Mustakhraj ‘ala Kitab Muslim b. al-Hajjaj

For the first time, al-Musnad, published by Da’irat al-Ma’arif al-‘Uthmaniyyah, Hayderabad, in 1362/1943. In 1995, Maktabat al-Sunnah, in Cairo, published an additional part of this Musnad as: al-Qism al-Mafqud min Musnad Abi ‘Awana: al-mustakhraj min Sahih Muslim; the editor is Ayman ‘Arif al-Dimashqi.

Abu Bakr b. Abi Dawud, Abdallah b. Sulayman b. al-Ash’ath (d.316/928), author of a Musnad

Part of this work is: Musnad ‘Aisha, see Sezgin, in the Zahiriyyah, Syria.

Abu’l-Qasim al-Baghawi, Abdallah b. Muhammad (d.317/929), author of a Musnad

Published as Musnad al-Hibb b. al-Hibb Usama b. Zayd by Dar al-Diya’, Riyad in 1989, and edited by Abu Ashbal al-Zuhayri Hasan b. Amin ibn al-Manduh. Sezgin, mistakenly, ascribed the work to Abu’l-Qasim al-Baghawi, Yazid b. Bint Ahmad b. Mani’, born in 213/828 and died in the same year as the well-known Imam al-Baghawi. al-Baghawi is also the author of a Mu’jam, Tarikh, Masa’il Ahmad b. Hanbal and other works.

Ibn Sâ’id, Abu Muhammad Yahya b. Muhammad al-Baghdadi (d.318/930), author of a Musnad

The Musnad Abu Bakr al-Siddiq has been located in the Zahiriyyah, Syria.

Ibn Abi Hatim, Abu Muhammad Abd al-Rahman al-Razi (d.327/938), author of a Musnad

His ‘Ilal al-Hadith has been published in 2 volumes in Cairo in 1926, also his K. al-Marasil in Hayderabad in 1341. Hadiths of his can also be found in his great Jarjh wa’l-Ta’dil, the Taqdima, and a single manuscript entitled as: Hadith, in the Zahiriyyah, Syria.

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Some fabricated/weak hadiths regarding Ameer-e-muawiyah(ra)


Layman Shia always bark that when their  is any sunni hadith in the favour of ahul-bayt(as) then your sunni alims graded them weak! i.e. why you sunni’s are nawasib (i.e. hater of ahul-bayt of rasoo-allah) & lover of ummayyad!

Let me show you some hadiths on hazrat ameer-e-muawiyah(ra) from sunni source graded weak/fabricated by sunni alims:

1) The hadith of Anas bin Malik that the Prophet said, “Oh Mu’awiyah, this is a pen given to you by your Lord.” This hadith has been called a fabrication by Ibnul Jawzi in his Mawdoo’aat 2/250, Al-Thahabi in Al-Siyar 3/129, and Al-Shawkaani in Al-Fawa’id Al-Majmoo’a #403.

2) The hadith of Abdullah bin Omar that the Prophet said that Mu’awiyah will receive ajir every time someone reads Ayatul Kursi because he wrote it. This hadith has been called a fabrication by Ibnul Jawzi in his Mawdoo’aat 2/251.

3) The hadith of Abu Musa Al-Ash’ari that the Prophet said after Mu’awiya wrote down Ayatul Kursi, “May Allah forgive your sins up until the day of judgement O’ Mua’wiyah.” Weakened by Al-Thahabi in Siyar A’alam Al-Nubalaa’ 3/129.

4) The hadith of the Prophet , “Those that are trustworthy are three, me, Jibreel, and Mu’awiyah.” This has been called a fabrication by Al-Nasa’ee, Ibn Hibban in Al-Majrooheen 1/160, Ibn Adi in Al-Kamil 1/315, Al-Khateeb Al-Baghdaadi in Tareekh Baghdad 8/12, Ibnul Jawzi in his Mawdoo’aat 2/253, Al-Thahabi in Al-Siyar and Mizan Al-I’itidal 3/130 – 1/126+503, Ibn Katheer in Al-Bidaya 8/123, and Ibn Hajar in Al-Lisan 1/568.

5) The hadith of Abdullah bin Bisr that the Prophet said, “Mu’awiyah is strong and trustworthy.” This hadith is mursal (weak) according to Ibn Abi Hatim in his Ilal 4/46.

6) The hadith of Jabir bin Abdullah, Ali bin Abi Talib, and Ibn Abbas that Jibreel came to the Prophet and told him to let Mu’awiya write because he is trustworthy. A fabrication according to Ibnul Jawzi in his Mawdoo’aat 2/252+254, and weak according to Ibn Adi in Al-Kamil 2/99, Al-Thahabi in Al-Mizan 3/630, Al-Zayla’ee in Takhreej Al-Kashaf 1/445, Ibn Katheer in Al-Bidaya 8/123, Al-Haythami in Majma’a Al-Zawa’id 9/360, Al-Suyuti in Al-La’ali’I Al-Manoo’a 1/419, and Al-Shawkaani in Al-Fawai’d # 404.

7) The hadith of Anas and Abu Huraira that the Prophet gave Mu’awiyah an arrow and said to him, “Take this arrow until we meet in heaven.” Weak and fabricated by Ibnul Jawzi in Al-Mawdoo’at 2/258, Ibn Adi in Al-Kamil 8/375, Al-Thahabi in Al-Siyar and Al-Mizan 3/130 – 3/332, Ibn Hajar in Al-Lisan 6/297 + 8/377, Al-Shawkaani in Al-Fawa’id #405, and Al-Ma’alami in Al-Anwar Al-Kashifa #209.

8 ) The hadith of Huthaifa bin Al-Yaman in which the Prophet says, “Mu’awiya will appear in cloak of light.” Fabrication by Ibn Hibban, Ibn Al-Qaysaraani, and Al-Thahabi.

9) The hadith of Anas in which the Prophet says that he meets his companions in heaven with the exception of Mu’awiya who he meets after seventy to eighty years. Then Mu’awiya says that he was in a garden under the throne of Allah. A fabrication according to Ibnul Jawzi, Al-Thahabi, Ibn Adi, Al-Khateeb Al-Baghdaadi, Ibn Asaakir, and Al-Shawkani.

10) The hadith of Uthman bin Affan that the Prophet said, “Congratulations O’ Mu’awiyah, you have become trustworthy of the news from the heavens.” Fabrication according to Al-Thahabi in Al-Siyar.

11) The hadith of Al-Shadad bin Aws that the Prophet said, “Mua’wiyah is the most generous from my ummah.” A fabrication according to Ibn Asakir, Ibnul Jawzi, and Ibn Hajar.

12) The hadith of Abu Sa’eed Al-Khudari that the Prophet said, “Mu’awiyah rises from the grave on the day of judgement wearing a cloak from sundus…” A fabrication according to Al-Thahabi in Al-Siyar. 3/130

13) The hadith of Abdullah bin Omar that the Prophet said, “A man will appear from this door and he will be one of the people of paradise,” then Mu’awiya entered. A fabrication according to Ibn Adi, Al-Thahabi, and Ibn Hajar.

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Sunni/Shia: Date of some famous book publications


SUNNI Books:
1. Bukhari Sharif: Imam Abu AbdULLAH Muhammad Bin Ismail Bukhari. 256 Hijri
2. Muslim Sharif: Imam Muslim Bin Hajjaj Bin Muslim Qasheri. 261 Hijri
3. Tirmizi Sharif: Imam Abu Eesa Muhammad Bin Eesa Al-Tirmizi. 279 Hijri
4. Abu-Daood: Imam Abu Daood Sulaiman Bin Asha’t. 275 Hijri
5. Sunan-Nisai: Imam Abu Abdul Rehman Ahmed Bin Ali Nisai. 303 Hijri
6. Ibn-e-Majah: Imam Abu AbdULLAH Muhammad Ibn-e-Majah Al-Qazwaini. 273 Hijri

SHIA Books:
1. Al-Kafi: Abu Jaffar Muhammad Bin Yaqoob Al-Kulayni. 339 Hijri
2. Man-La Yah Zarh-ul-Faqeeh (Fiqah-e-Jafriya): Abu Jaffar Muhammad Ali Qami. 381 Hijri
3. Al-Istabsar: Abu Jaffar Muhammad Bin Al-Hassan Tusi. 460 Hijri
4. Tehzeeb-ul-Ahkaam: Abu Jaffar Muhammad Bin Al-Hassan Tusi. 460 Hijri

Note: The first book of shia published when shia 12th imam went into GHAIBAT-E-KUBRA!
GHAIBAT-E-SUGHRA (when 12th imam talkes to their supporters): START IN YEAR 260 HIJRI UNTILL YEAR 329 HIJRI
GHAIBAT-E-KUBRA(when 12th imam hides): START IN YEAR 339 HIJRI STILL ON….

Comment: I want you to think on the dates of Shias and Sunnis.
Why the dates were so late in SHIA? What were they composing? Which weak Hadith?
The answer is simple. Every one knows what they were doing!

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Fear of Shia imam mehdi(as)


Lets see what shia alim believe about the bravery of the only personality namely shia imam mahdi(as)!

Why Does the Mahdi of the Twelvers not appear??? Let me tell you Why, According to about 90% of their Scholars Al Mahdi does not appear because he IS AFRAID of Death, Even the Biggest Shia Scholar Sheikh al taefa SHEIKH Al TUSI says that There is NO explanation/excuse as to why he doesn’t appear except that He fears for his Life!

Source 1: this Shia imam Mahdi has many Names, The Shia scholar Al Noori Al tabrasi writes down 182 names in his book Al Najm al Thaqib in the chapter:

الباب الثّاني
في أسماء المهدي وألقابه صلوات الله عليه

Funny thing is his 14th name according to the book is “Abu bakr” and it is written in the notes that it was one of the titles of Imam al Redah RAA, He has Quite a FEW Persian names (Guess why that is) and some of the names of Allah as well… Point is one of His names in “Ziyarat Alu Yasin” or “زيارة آل ياسين” is al Kha’ef or The FEARFUL/Scared (He who is afraid/scared) (المترقب الخائف) and that is his 27th title:

يَا وَلِيُّ يَا حَمِيدُ اللَّهُمَّ صَلِّ عَلَى [مُحَمَّدٍ] حُجَّتِكَ فِي أَرْضِكَ وَ خَلِيفَتِكَ فِي بِلادِكَ وَ الدَّاعِي إِلَى سَبِيلِكَ وَ الْقَائِمِ بِقِسْطِكَ وَ الثَّائِرِ بِأَمْرِكَ وَلِيِّ الْمُؤْمِنِينَ وَ بَوَارِ الْكَافِرِينَ وَ مُجَلِّي الظُّلْمَةِ وَ مُنِيرِ الْحَقِّ وَ النَّاطِقِ بِالْحِكْمَةِ وَ الصِّدْقِ وَ كَلِمَتِكَ التَّامَّةِ فِي أَرْضِكَ الْمُرْتَقِبِ الْخَائِفِ وَ الْوَلِيِّ النَّاصِحِ سَفِينَةِ النَّجَاةِ وَ عَلَمِ الْهُدَى وَ نُورِ أَبْصَارِ الْوَرَى وَ خَيْرِ مَنْ تَقَمَّصَ وَ ارْتَدَى وَ مُجَلِّي الْعَمَى [الْغَمَّاءِ] الَّذِي يَمْلَأُ الْأَرْضَ عَدْلا وَ قِسْطا كَمَا مُلِئَتْ ظُلْما وَ جَوْرا

Link to the Ziyara: http://www.montazar.net/montazar-ara/selecttext.php?ic=10&subid=8

Comment: Not only that, This Mahdi will never appear because his fear will persist as his enemies are literally everywhere from the Wahhabies LOL of Saudi to the US government…Not only that but They claim the abbasides were tracking him down ad seeking his blood with spies and whatever … Yet He had FOUR FAMOUS emissaries walking around and claiming to talk to the Mahdi and giving fatwas and taking people’s money … Yet No One decided to spy on one of these four emissaries and track his mvmnts to get to the Mahdi. NOT only that but Many GIANT STRONG Shia states appeared and disappeared and he never showed up or asked for their protection, Like the Fatimi state and the Safavid State and the Obaidi State and the Bahlouli state and the Khomeini state ect… yet the guy never showed up and never helped these states or joined them.

So next time you twelvers Ask Him for HELP against your enemies and you Say YA MAHDI Adrikni or Ya Mahdi Help Me, remember That he needs your help more than you need his and we say in islam that He who Lacks something cannot offer it to others! Indeed your Mahdi Is a coward who fears for his life So Why Would he come to save you??? Although the funny thing is that in Shia narrations of Ghulu The Mahdi is so strong as to make the mountains SHAKE and he can lift a giant tree with his pinky finger… But Since he’s a coward his strength is pretty much useless.

Source 2: In Kitâb al-Ghaybah, Bihâr al-Anwâr vol. 51 by Majlisi in which he narrates the argument of sheikh al-Tûsi.

Query: We suppose that some of the narrators concealed the Shari‘a and the word of the Imam is needed and the truth may not be known but through him, and on the other hand, the fear of life from his enemies continues. So what is the solution? If you should say that he will appear despite his fear for his life, it follows that his fear for his life does not warrant his occultation in the first place, and thus, he must appear. If you say that he will not appear and the duties that have not reached the Ummah are not binding, it is an assertion against the consensus (ijmā‘), which says that everything the Prophet (a.s) has introduced in his Shari‘a and has explained it, is imperative and binding to the Ummah until the Day of Judgment. If you say that the duty is still binding, you are suggesting a duty that is beyond our capacity and an obligation to perform a task, which we do not know.

Answer: We have answered this question in Talkhīs al-Shāfi in detail. In brief, if Allah knows that some of the narrations pertinent to the biding religious laws have not reached the people in a situation of Imam’s taqiyya and fear from his enemies, He will annul their imperativeness from the people who do not have access them. However, if consensus (ijmā’) proves that religious duties are continuously binding over all of the Ummah until the Day of Judgment, it can be inferred that if such an interruption in transmission of narrations occurs, it will be only in a situation when the Imam is able to appear and make declarations and clarifications. Al-Syed al-Murtadhā (a.s) was lately saying that it is possible that there may be many things that have not reached us and are entrusted with the Imam and the narrators have concealed them and have not narrated them. However, it does not follow that people are not bound by these religious duties, because if the reason of occultation is his fear for his life from the people who have threatened him, the people who have forced him into hiding are ultimately responsible for the missed teachings of the Imam and his leadership, as they forced him into occultation. And if should these people end threatening him, he will appear and the lutf of his leadership will materialize and the teachings he has to offer will manifest. Therefore, he has not caused this concealment of the religious teachings. However, if the enemies do not end the fear and it continues, they are responsible for both cases. This argument is strong and supported by principles.

Refer: (page number 289-290)

Comment: So the Twelth Imâm who is supposed to bring justice by fighting the oppressors flees into hiding because of the oppressors he is supposed to fight in order to bring justice?

Source 3:

Brief translation: reason of his (shia imam mehdi) gayba is his fear of opressors. 

Comment: Shia Mehdi afraid/fear of opposers i.e. sunni’s!!

& there are many more proofs. 😛

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Shia tafsir on surah al-Inshiqaq


– محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن جميل بن صالح، عن زرارة، عن أبي جعفر (عليه السلام) (5) في قوله تعالى: ” لتركبن طبقا عن طبق (6) ” قال:

يا زرارة أو لم تركب هذه الامة بعد نبيها طبقا عن طبق في أمر فلان وفلان وفلان.

(5) في بعض النسخ [عن أبى عبدالله].

(6) الانشقاق: 18 وركوب طبقاتهم كناية عن نصيبهم اياهم الخلافة واحدا بعد واحد (في).

Imam abu jafar asws said about the verse, and you will get (in trouble) one after the other; o zurarah!did this nation not get in trouble one after another in reign of fulan, fulan, and fulan

Al-kafi, (باب) (فيه نكت ونتف من التنزيل في الولاية), page 415

More sources:

1- al kafi (urdu version), vol 2, page 442,

2-bihar ul anwaar, vol 24, page 350, narration 64

3- bihar ul anwaar, vol 28, page 9, narration 13

4- tafsir qummi, vol 2, page 413

& majlisi said  hadith is sahih as well as behboodi said sahih.

Now lets see what really quran means by this surah al-Inshiqaq: verse 16-25:

فَلاَ أُقْسِمُ بِالشَّفَقِ – وَالَّيْلِ وَمَا وَسَقَ – وَالْقَمَرِ إِذَا اتَّسَقَ – لَتَرْكَبُنَّ طَبَقاً عَن طَبقٍ – فَمَا لَهُمْ لاَ يُؤْمِنُونَ – وَإِذَا قُرِىءَ عَلَيْهِمُ الْقُرْءَانُ لاَ يَسْجُدُونَ – بَلِ الَّذِينَ كَفَرُواْ يُكَذِّبُونَ – وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ – فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ – إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

(16. But no! I swear by Ash-Shafaq;)

(17. And the night and what it Wasaqa,)

(18. And the moon when it Ittasaq.)

(19. You shall certainly travel from stage to stage.)

(20. What is the matter with them, that they believe not)

(21. And when the Qur’an is recited to them, they fall not prostrate.)

(22. Nay, those who disbelieve deny.)

(23. And Allah knows best what they gather,)

(24. So, announce to them a painful torment.)

(25. Save those who believe and do righteous good deeds, for them is a reward that will never come to an end.)

Comment: After reading these verses do you got any idea from which angle this verse related to khalifat of first three khalifas!

But the meaning of Stage after stage comes out to be:

“Weaned after he was breast feeding, and an old man after he was a young man” or “Ease after difficulty, difficulty after ease, wealth after poverty, poverty after wealth, health after sickness, and sickness after health”.

Really the minds of shia rafida is completely dump. They even not able to understand the meanings of quranic verses. They always try to co-relate each & every verse with issue of either wilayah/imamah or khalifat.

Ya morons, stop this non-sense.

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