Monthly Archives: January 2013

Top Shia scholar praises the Sahaba for preserving the Quran


al-Salamu `Aleykum,

Allah says in his glorious book:

{Assuredly God will defend those who believe} [Qur’an 22:38]

Shia scholar grand Ayatullat Abu al-Qassim al-Khu’i, a liar among liars, will blow the minds of every Shia with his next statement:

al-Khu’i says in his book “al-Bayan fi Tafsir al-Qur’an” pg.216:

فإن اهتمام النبي – ص – بأمر القرآن بحفظه، وقراءته، وترتيل آياته، واهتمام الصحابة بذلك في عهد رسول الله – ص – وبعد وفاته يورث القطع بكون القرآن محفوظا عندهم، جمعا أو متفرقا، حفظا في الصدور، أو تدوينا في القراطيس، وقد اهتموا بحفظ أشعار الجاهلية وخطبها، فكيف لا يهتمون بأمر الكتاب العزيز، الذي عرضوا أنفسهم للقتل في دعوته، وإعلان أحكامه، وهجروا في سبيله أوطانهم، وبذلوا أموالهم، وأعرضوا عن نسائهم وأطفالهم، ووقفوا المواقف التي بيضوا بها وجه التاريخ، وهل يحتمل عاقل مع ذلك كله عدم اعتنائهم بالقرآن ؟ حتى يضيع بين الناس، وحتى يحتاج في إثباته إلى شهادة شاهدين ؟


[The special care of the Prophet (s) with regards to the Qur’an and its preservation, and recitation, and the special care that the Sahaba gave it in the time of the Prophet (s) and after his death, this gives us certainty that it is preserved with them, combined or separated, memorized in the breasts or written down. They took care of preserving the poetry of Jahiliyyah, so how can they not take care of the glorious book? The book that they placed their lives in danger to preach and promote its rulings, and in its cause they abandoned their lands and spent their wealth, and left their women and children, and stood in the positions that whitened the pages of history. So can a sane man possibly believe that they never took care of the Qur’an!? (…)]

A slap to the face of every Rafidhi hypocrite by their top scholar. 

 

By Hani
Posted by 13S2010

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What is Misyar marriage (Nikah Misyar), brief information?


Islamic website explains what Misyar is:

Link

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه أما بعد: 
فزواج المسيار له صورتان :
الأولى : أن يتم عقد الزواج بين الزوجين مستوفياً جميع الأركان والشروط المطلوبة في العقد من وجود المهر والولي وشاهدي عدل، إلا أن الزوج يشترط في العقد إسقاط النفقة أو المسكن، بحيث تسكن هي في مسكنها ويأتي الزوج إليها في مسكن مخصص لها ، فيكون الزوج غير مكلف بالسكنى والنفقة عليها، هذه صورة.
والصورة الأخرى ألا يشترط الزوج إسقاط النفقة، لكن يشترط عدم الالتزام بالقسم في المبيت، وهو الأكثر، لأن الحامل على مثل هذا الزواج هو رغبة الزوج في إخفاء أمر هذا الزواج عن أهله وأولاده، درءاً للمشاكل المحتملة منهم إذا علموا بذلك، والأول قد يكون الحامل عليه رغبة الزوجة التي لم يتيسر لها زوج ترضى به ، في أن ترزق بذرية وأن تحمي نفسها من الوقوع في الحرام، فإذا كان ما ذكر هو زواج المسيار، فهو عقد صحيح، ولا يعكر عليه إسقاط أحد الزوجين بعض حقوقه، إذا كان فعل ذلك راضياً مختاراً، مقدماً مصلحة أعلى بالنسبة له، سواء كان ذلك أثناء العقد أو بعد تمامه، وأخرج ابن أبي شيبه عن عامرالشعبي أنه سئل عن الرجل يكون له امرأة فيتزوج المرأة فيشترط، لهذه يوماً، ولهذه يومين قال لا بأس به.
وأخرج أيضاً أن الحسن البصري كان لا يرى بأساً في الشرط في النكاح إذا كان علانية، وهذا النوع من الزواج – زواج المسيار- فيه مصالح، من حفظ الأعراض وقطع أسباب الفساد، خاصة من جهة النساء التي لا تتيسر لهن أسباب الزواج، وهن كثيرات، كما أنه لا يسلم من مؤاخذات، خاصة بعد وفاة الزوج من المشاحة والمشاحنة في الحقوق والإرث، ولهذا منعه بعض أهل العلم، والأظهر – والله أعلم – جوازه لأنه لا دليل على منعه بعد استيفائه أركان وشروط النكاح الصحيح.
وقد يظن البعض أن زواج المسيار زواج مؤقت بوقت وليس كذلك، بل لو وُقت بوقت محدد كان باطلاً لأنه والحالة هذه يكون متعة.
والله أعلم .

(Translation of important points)

The first sentence is:

“That a marriage contract would be done between the two, gathering all the rules and conditions such as the dowry, the Wali, the two just witnesses, but the marriage makes the condition of dropping the housing or the Nafaqah, so she sits at her own house and he visits her at her place….”

The last sentence is:

“Some may think that al-Misyar marriage is limited by a set time, it is NOT, if a time has been set then it becomes BATIL as it turns into Mut`ah.”

Translation by Hani/TripolySunni. 
Posted and comment by 13S2010. 
 

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The Imamah of the Shīa, a hidden call for the continuation of Prophet-hood


Written by the ex-Shia, our respected Sheikh `Abdul-Malik ibn `Abdul-Rahman al-Shafi`i under the original title of “Imamat-ul-Shi`ah Da`wah Batiniyyah li Istimrar al-Nubuwwah”, translated and abridged by Hani al-Tarabulsi al-Shafi`i on January/13/2013. 

The Imamah of the Shia, a hidden call for the continuation of Prophet-hood.

السلام عليكم
باسم الله

Preface:

Praise be to Allah and peace be upon the messenger of Allah and his family and companions,

The one who closely follows the differences between the Islamic groups certainly knows that the fundamental point that sets the Imami Shia sect apart from all others, is their belief in the need of the existence of an infallible Imam(1) after the Prophet (SAWS) until the coming of the hour.

(1) Imam: Leader, the Shia believe that the leader of the nation is infallible and divinely appointed by Allah.

Shia scholar and `Allamah Muhammad Rida al-Muzaffar says in his book “`Aqa’id al-Imamiyyah” pg102-103:

Continue Reading…

 

 

 

 

 

 

 

 

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Important Points on Hadith Sciences


Alsalam alaykum,

For centuries, Shias have been quoting narrations that are found in Sunni books and shoving them in the faces of Sunnis. Those that have the tools, the Arabic, the knowledge of hadith sciences, have been able to differentiate the authentic from the weak. While those that didn’t have these tools were left questioning the reliability of these narrations. This is especially true today, in the age of internet, where arguments have reached the masses that have not studied these fields sufficiently to defend themselves.

Firstly, it is important to note that Ahlulsunnah are extremely special in the sense that they narrate that which supports them and that which is against them. Due to their fairness, they have documented a lot of narrations that do indeed go against Islamic teachings and Sunni views. Unfortunately, those from other sects, like the Shias, take advantage of this, and quote these narrations, often claiming that they are authentic.

In order to combat this, here is a list of the most common flaws that can be found in narrations that are quoted by Shias. Every Sunni that is interested in hadith should be aware of. Of course, please note that these opinions are the opinions of the majority, or at least the majority of the early scholars of hadith sciences.

Notes that have to do with narrators:

1- The following narrators are weak:

Abdullah bin Lahee’a
Mohammad bin Omar Al-Waqidi (the shaikh of Ibn Sa’ad)
Ali bin Zaid bin Jad’aan
Abd Al-Salaam bin Salih Abu Al-Salt Al-Harawi
Jabir Al-Ju’fi
Lut bin Yahya Abu Mikhnaf
Nasr bin Muzahim
Al-Balathuri (no information can be found regarding the reliability of this man)
Atiya Al-Awfi

2- The following narrators are mudalisoon (the narrate from their shaikhs what they didn’t hear, so their hadith is rejected unless they said specifically that they heard the narration):

Al-A’amash Sulaiman bin Mahran
Abu Ishaaq Al-Sabee’ee
Mohammad bin Ishaaq (the author of the Sirah)

Notes that have to do with the grading of narrators:

1- Ibn Hibban is infamous for including unknown/anonymous narrators in his book of Thiqaat. Refer to this thread:http://islamic-forum…showtopic=14818

2- When Ibn Hajar says about a narrator that he is Maqbool (satisfactory), this, in most cases, is because he is relying on the Tawtheeq of Ibn Hibban above. Ibn Hajar also says in his introduction that when he says Maqbool, he only means that this is the case when there are supporting narrations.

3- Al-Ijli, the author of Al-Thiqaat is described by Sh. Abdulrahman Al-Mu’allami as being similar in his gradings as Ibn Hibban. It seems as some of the late scholars too didn’t care much about his strengthening of narrators.

Notes that have to do with the authenticating of narrations:

1- The following scholars are seen as very lenient when it comes to strengthening narrations:

Ibn Hibban
Al-Hakim Al-Nisapuri
Al-Haythami
Ahmad Shakir

2- When Al-Hakim says that the narration is upon the conditions of the two Shaikhs (Al-Bukhari and Muslim), he can be wrong. Proof of this is a compilation of a contemporary scholars who collected a whole volume of such mistakes.

3- Al-Thahabi wrote his summary of Mustadrak Al-Hakim (which includes his gradings) when he was young, so his opinions from his late books are often less lenient. He himself admits that his summary needs to be revised.

4- The strengthening of narration simple because it has two or more chains is not a general rule. Al-Albani is guilty of this, and this methodology wasn’t practiced to the extent by the early scholar. There are many hadiths that the early scholars saw, that had many chains, but still refused to strengthen them, for various reasons.

5- Two chains with anonymous narrators does not make an authentic hadith.

6- Additions are to be taken into account. If a narration is known to have been narrated in one particular way, but then includes an addition in one of the specific chains, then it needs to be studied instead of immediately accepting it as authentic.

7- Disconnected narrations happen from time to time from the narration of the Tabi’een. Refer to books like Tatheeb Al-Tahtheeb by Ibn Hajar, and the books of maraseel by Ibn Abi Hatim, Al-Ala’ee, and Al-Iraqi, for details regarding specific disconnections of narrators.

8- When a scholar says that the narration has the narrators of the authentic books, that doesn’t mean that the hadith is authentic. It only means that the narrators are reliable. However, other problems including disconnection of the hadith, or the inclusion of a mudalis, is possible.

Notes on the Companions of the Prophet (pbuh):

1- Not every single companion that is mentioned in the books that detail the names of the companions is an actual companion of the Prophet (pbuh). Refer to this thread for details: http://islamic-forum…showtopic=17278

2- Not all the information included about the lives of companions in these books are accurate. Chains of narrations needs to be taken into account when determining truth from falsehood.

3- The book of Ubaidullah bin Abi Rafi’ on the companions of Ali is not authentically attributed to him.

4- Nasr bin Muzahim and Lut bin Yahya’s books that detail historical events are not seen as reliable, because both of these men are from the Rafidha.

By Farid
Posted by 13S2010

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The Tawtheeq of Ibn Ḥibbān


Alsalam alaykum,

Some of our friends seem to be thinking that Sunnis are making the rules up as they go along when it comes to rejecting weak narrations. However, this is far from true. I’ve personally seen examples of early and late scholars coming to the conclusion that Ibn Hibban’s tawtheeq shouldn’t be accepted if he is the only person doing tawtheeq.

Al-Albani said (Al-Rawd Al-Dani fil Fawa’id Al-Hadeethia, p. 18):

ولهذا نجد المحققين من المحدثين كالذهبي والعسقلاني وغيرهما لا يوثقون من تفرد بتوثيقه ابن حبان

Rough Trans: “And that is why we find the muhaditheen like Al-Thahabi and Ibn Hajar and others, not strengthening those that Ibn Hibban strengthens alone.”

Shaikh Muqbil was asked in Al-Muqtarah (p. 47):

السؤال: ابن حبان معروف أنه يوثق المجاهيل، فإن كان الراوي غير مجهول وقد روى عنه أكثر من واحد، وقال ابن حبان: هذا مستقيم الحديث أو قال هذا ثقة هل نتوقف في توثيقه أم نعتبره؟

الجواب: من أهل العلم كما في التنكيل بما في تأنيب الكوثري من الأباطيل من قال فيه: إنه يقبل. وهو إختيار المعلمي.

أما (ثقة) فالغالب أنه عرف هو نفسه بالتساهل، فيتوقف لأنه قد عرف هو بالتساهل في توثيق المجاهيل، فإذا وثق غير مجهول يقبل منه، أما المجهولون فقد عرف منه التساهل في هذا.

Rough trans:

Question: Ibn Hibban is known for strengthening anonymous narrators, so if the narrator wasn’t unknown, and has more than one student, and Ibn Hibban said: mustaqeemul hadith or thiqa, do we still not accept him or do we?

Answer: Some of the scholars, like Al-Mu’allami in Al-Tankeel accepted this. As for the term thiqa, in most cases, he is known for being lenient, so we stop, because he was lenient in strengthening unknown narrators. However, if he strengthened someone that is known, then we accept it.

So, there you have it, Al-Thahabi, Ibn Hajar, Al-Mu’allami, Al-Albani, and Shaikh Muqbil all hold the opinion that Ibn Hibban’s strengthening of unknown narrators is not acceptable.

Inshallah this will be beneficial to all.

By Farid
Posted by 13S2010

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Confirming the Status of Companionship


Alsalam alaykum,

The following are important notes by scholars that determine whether a narrator is a companion or not.

Ibn Hajr in Al-Isaba (1/8) mentioned the following criteria:

1- Tawatur (Continuous reports from generation to generation that cannot be doubted – i.e. The companionship of Abu Bakr and Omar, etc.)
2- Al-Istifadha and al-shuhra (this is similar to the first but to a lesser extent)
3- A small number of companions and tabi’een that specifically say that so and so is a companion.
4- For a just and upright person to say about himself that he is a companion.

Ibn Hajar then adds a couple of other methods, the most accurate of which is the report from Ibn Abi Shaibah that says, “They used to not assign as a leader in wars anyone other than the companions.” However, this specific method is questionable, or at least one to be taken with caution, since there are cases, for example Al-Qa’qa’ bin Amr Al-Tameemi, that was said to have led wars but is not considered to be a sahabi by Abu Hatim Al-Razi due to him not falling into one of the previous four methods.

On a similar note, it is important to understand the methodologies of the scholars in collecting their compilations of sahaba.

Some of the more important ones are Ma’rifatul Sahaba by Abu Nu’aim Al-Asbahani, Ma’rifatul Sahaba by Ibn Mandah, Al-Istee’aab by Ibn Abdul Barr, Usud Al-Ghaabah by Ibn Al-Atheer, and Al-Isaba by Ibn Hajar. There are also other books that are important to determine who is a sahabi but they are not compilations that were made for that specific purpose. Perhaps the most important from these are Al-Tareekh Al-Kabeer by Al-Bukhari, Al-Jarh wal Ta’deel by Ibn Abi Hatim, and the first chapter of Al-Thiqaat by Ibn Hibban.

Now, the question that plagues the minds of many students of knowledge is the following: Is the inclusion of the name of a narrator in a compilation of sahaba necessitate that he is in fact a sahabi?

The answer is: No, it doesn’t.

Dr. Amer Sabri said that they used to include everyone that is mentioned to have been a companion, even if this is accurate or not, and that Ibn Hajar was clear about this.

Abdullah Al-Judai’ in his Tahreer (1/117) said, “It should be known that many of the names of those you find under “sahaba” were included for their narration from the Prophet (pbuh), but if you looked into the chain you would find that many of them are not authentic to the person that is claimed to be a companion.” He then quoted Abu Hatim in Al-Jarh wal Ta’deel’s statement in regards to Eisa bin Yazdad, “His hadith is not authentic, and his father is not a companion, and some people include him as a companion as some sort of metaphor, but him as his father are anonymous.”Al-Judai’ said, “One should also know that the critics may differ in regards to the suhba of someone, and it is obligatory then to look into it and determine the correct view from the methods mentioned previously in order to determine if he is a companion or not.”

Ibn Hajar in Al-Isaba (1/9) spoke of some of the narrators that said, “the Prophet (pbuh) said,” but without proof of their companionship, he said, “This didn’t prevent those that compiled books on companionship from including them.”

I say: Once again, one needs to return to the books of companionship and look into the methods that are used and if they are correct since it seems that scholars are lenient in who they include in their books.

It should also be noted that Ibn Hajar himself was lenient with his conditions of his compilation. He said (1/6), “The first category: Includes those that have been mentioned as companions through narration or other, whether the chain is authentic, hasan, or weak, or is mentioned in a way that implies his companionship in any way.”

Notice, Ibn Hajar includes people that he himself admits were mentioned as companions through weak chains. This implies that they are not companions in his view, but he chose to include them in his compilation either way.

Inshallah this is sufficient.

By Farid
Posted by 13S2010

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‘Shia’ Imam allows followers to spread Sunni opinions


al-Salamu `Aleykum,

This was pointed to us by Farid, an authentic Sahih Shia narration related to the issue of Taqiyyah:

Imam Jafar Sadiq a.s is reported to have said to Mu’adh ibn Muslim al Nahawi “I have been informed that you sit in the mosque and give legal opinions to people.”

“Yes I do,” Mu’adh answered, “and I wanted to ask you about this before I left you. As I sit in the mosque, people come to ask me questions. When I know that the asker is an opponent of you, I answer him according to other sects opinion. When I know that the asker is a follower of you, I answer him according to what you have said about this question. However, it happens that a man whose sect I cannot recognize comes to me, so I answer him that so and so scholar says this and so and so scholar says that. Hence I include your sayings along with others opinions.”

The Imam a.s answered, “Good, continue in this way because I myself do it”

(33435) 36 –

وعن حمدويه وإبراهيم ابني نصير. عن يعقوب بن يزيد، عن ابن أبي عمير، عن حسين [ حسن ] بن معاذ، عن أبيه معاذ بن مسلم النحوي، عن أبي عبد الله عليه السلام قال: بلغني أنك تقعد في الجامع فتفتي الناس ؟ قلت: نعم وأردت أن أسألك عن ذلك قبل أن أخرج، إني أقعد في المسجد فيجئ الرجل فيسألني عن الشئ فإذا عرفته بالخلاف لكم أخبرته بما يفعلون، ويجئ الرجل أعرفه بمودتكم وحبكم فاخبره بما جاء عنكم، ويجئ الرجل لا أعرفه ولا أدري من هو فأقول: جاء عن فلان كذا وجاء عن فلان كذا فادخل قولكم فيما بين ذلك، فقال لي: اصنع كذا فاني كذا أصنع.

ورواه الصدوق في (العلل) عن جعفر بن علي عن علي بن عبد الله، عن معاذ مثله.

(36) رجال الكشى: ص 164 – ح 1 – العلل: ج 2 ص 218 – ح 2 (بتفاوت واختلاف)

Now with this narration in mind, we have some points:

1- This opposes the narrations in which the Imam recommends his followers to do Taqiyyah as its rewards are many.

He was asked: “Who is the most complete of the people in terms of good Habits?” He said: “He who practices Taqiyyah the most.”
And in another Hadith he said: “There is nothing good in he who does not do Taqiyyah and there is no faith for he who does not do Taqiyyah.”
And he said: “The Kindest among you in the sight of Allah the glorious, are those who practice Taqiyyah the most.”

2- This opposes the narrations in which the Imam would intentionally give out false opinions to confuse their opponents and even their Shia.

3- This opposes the narrations in which the Imam tells his companions to hide their Hadith and not narrate them.

For example he said: “You(People) have a religion which if you hide it(Taqiyyah) then Allah will raise your rank and if you spread it then Allah will humiliate you.”

4- In no narration have I seen the Imam say “My opinion is such, and Abu Hanifa’s opinion is such”.

5-This opposes the Shia narrations that state that the Imams know what is in the breasts of the people, in other words they know what a person is Shia or not, in other narrations it says they had a book with the names of all Shia.

6- We’ve seen the Imam in several narration being asked by a Shia such as abu a;-Jaroud or whoever, but he answers them with Taqiyyah.

7- We see that religion can be propagated from other than the Imams, so their existence is not that necessary.

More observations are welcome.

By Hani
Posted by 13S2010

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