Category Archives: Ahlulbait-Sahaba relations

Last words of Ali and Ibn Abass to Umar bin khatab during his final moments


بسم الله الرحمن الرحیم

Words of Ali bin abi Talib (ra):

حَدَّثَنِي الْوَلِيدُ بْنُ صَالِحٍ، حَدَّثَنَا عِيسَى بْنُ يُونُسَ، حَدَّثَنَا عُمَرُ بْنُ سَعِيدِ بْنِ أَبِي الْحُسَيْنِ الْمَكِّيُّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ إِنِّي لَوَاقِفٌ فِي قَوْمٍ، فَدَعَوُا اللَّهَ لِعُمَرَ بْنِ الْخَطَّابِ وَقَدْ وُضِعَ عَلَى سَرِيرِهِ، إِذَا رَجُلٌ مِنْ خَلْفِي قَدْ وَضَعَ مِرْفَقَهُ عَلَى مَنْكِبِي، يَقُولُ رَحِمَكَ اللَّهُ، إِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ اللَّهُ مَعَ صَاحِبَيْكَ، لأَنِّي كَثِيرًا مِمَّا كُنْتُ أَسْمَعُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ كُنْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَفَعَلْتُ وَأَبُو بَكْرٍ وَعُمَرُ، وَانْطَلَقْتُ وَأَبُو بَكْرٍ وَعُمَرُ‏.‏ فَإِنْ كُنْتُ لأَرْجُو أَنْ يَجْعَلَكَ اللَّهُ مَعَهُمَا‏.‏ فَالْتَفَتُّ فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ‏.‏

Narrated Ibn `Abbas:

While I was standing amongst the people who were invoking Allah for `Umar bin Al-Khattab who was lying (dead) on his bed, a man behind me rested his elbows on my shoulder and said, “(O `Umar!) May Allah bestow His Mercy on you. I always hoped that Allah will keep you with your two companions, for I often heard Allah’s Messenger (ﷺ) saying, “I, Abu Bakr and `Umar were (somewhere). I, Abu Bakr and `Umar did (something). I, Abu Bakr and `Umar set out.’ So I hoped that Allah will keep you with both of them.” I turned back to see that the speaker was `Ali bin Abi Talib.

Sahih al-Bukhari 3677

http://sunnah.com/bukhari/62/27

Statement of Ibn Abbas (ra):

حَدَّثَنَا الصَّلْتُ بْنُ مُحَمَّدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَيُّوبُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، قَالَ لَمَّا طُعِنَ عُمَرُ جَعَلَ يَأْلَمُ، فَقَالَ لَهُ ابْنُ عَبَّاسٍ ـ وَكَأَنَّهُ يُجَزِّعُهُ ـ يَا أَمِيرَ الْمُؤْمِنِينَ، وَلَئِنْ كَانَ ذَاكَ لَقَدْ صَحِبْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَأَحْسَنْتَ صُحْبَتَهُ، ثُمَّ فَارَقْتَهُ وَهْوَ عَنْكَ رَاضٍ، ثُمَّ صَحِبْتَ أَبَا بَكْرٍ فَأَحْسَنْتَ صُحْبَتَهُ، ثُمَّ فَارَقْتَهُ وَهْوَ عَنْكَ رَاضٍ، ثُمَّ صَحِبْتَ صَحَبَتَهُمْ فَأَحْسَنْتَ صُحْبَتَهُمْ، وَلَئِنْ فَارَقْتَهُمْ لَتُفَارِقَنَّهُمْ وَهُمْ عَنْكَ رَاضُونَ‏.‏ قَالَ أَمَّا مَا ذَكَرْتَ مِنْ صُحْبَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَرِضَاهُ، فَإِنَّمَا ذَاكَ مَنٌّ مِنَ اللَّهِ تَعَالَى مَنَّ بِهِ عَلَىَّ، وَأَمَّا مَا ذَكَرْتَ مِنْ صُحْبَةِ أَبِي بَكْرٍ وَرِضَاهُ، فَإِنَّمَا ذَاكَ مَنٌّ مِنَ اللَّهِ جَلَّ ذِكْرُهُ مَنَّ بِهِ عَلَىَّ، وَأَمَّا مَا تَرَى مِنْ جَزَعِي، فَهْوَ مِنْ أَجْلِكَ وَأَجْلِ أَصْحَابِكَ، وَاللَّهِ لَوْ أَنَّ لِي طِلاَعَ الأَرْضِ ذَهَبًا لاَفْتَدَيْتُ بِهِ مِنْ عَذَابِ اللَّهِ عَزَّ وَجَلَّ قَبْلَ أَنْ أَرَاهُ‏.‏ قَالَ حَمَّادُ بْنُ زَيْدٍ حَدَّثَنَا أَيُّوبُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ ابْنِ عَبَّاسٍ، دَخَلْتُ عَلَى عُمَرَ بِهَذَا‏.

Narrated Al-Miswar bin Makhrama:

When `Umar was stabbed, he showed signs of agony. Ibn `Abbas, as if intending to encourage `Umar, said to him, “O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah’s Messenger (ﷺ) and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Abu Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you.” `Umar said, (to Ibn “Abbas), “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favor, Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favor Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him.”

Sahih al-Bukhari 3692

http://sunnah.com/bukhari/62/43

Thanks to:

http://forum.twelvershia.net/sahabah-ahlulbayt/statements-of-ali-and-ibn-abass-to-umar-bin-khatab-during-his-final-moments/msg5352/#msg5352

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Author of Nahjul Balagha removed names of Abubakr & Umar


Article in detail: Distortion of Sermon 227 of Nahj-ul-Balaghah

Original post link

Al-Radi & al-Murtada distorting `Ali’s words

This topic was opened because as you all know al-Nahj is a chainless book, the authors took their material from various other sources, it’s clear they weren’t very honest since several of `Ali’s words in praising the Sahabah were not included in this book, however it seems that some praise for the Sahabah was later removed by al-Radi and his brother.

Take  this sermon 62 for instance:

يلقى في روعي ، و لا يخطر ببالي ، أنّ العرب تزعج هذا الأمر من بعده صلى اللَّه عليه و آله و سلم عن أهل بيته و لا أنّهم نحّوه عنّي [ 1 ] من بعده فما راعني إلاّ انثيال النّاس على فلان [ 2 ] يبايعونه ،
فأمسكت بيدي حتّى رأيت راجعة النّاس قد رجعت عن الإسلام ، يدعون إلى محق دين محمّد ، صلى اللَّه عليه و آله و سلم [ 3 ] ، فخشيت إن لم أنصر الإسلام و أهله أن أرى فيه ثلما أو هدما تكون المصيبة به عليّ أعظم من فوت ولايتكم [ 1 ] الّتي إنّما هي متاع أيّام قلائل يزول منها ما كان كما يزول السّراب ، أو كما يتقشّع السّحاب [ 2 ] ، فنهضت في تلك الأحداث حتّى زاح الباطل و زهق ،
و اطمأنّ الدّين و تنهنه

It is found in an earlier source called al-Gharat by al-Thaqafi 1/306 who is an early Shia author, he writes:

فأمسكت يدي ورأيت أني أحق بمقام رسول الله صلى الله عليه وآله في الناس ممن تولى الأمر من بعده فلبثت بذاك ما شاء الله حتى رأيت راجعة من الناس 2 رجعت عن الإسلام يدعون إلى محق دين الله وملة محمد صلى الله عليه وآله وإبراهيم عليه السلام فخشيت إن لم أنصر الإسلام وأهله أن أرى فيه ثلما وهدما يكون مصيبته 3 أعظم علي من فوات ولاية أموركم 4 التي إنما هي متاع أيام قلائل ثم يزول ما كان منها كما يزول السراب وكما يتقشع 5 السحاب، فمشيت عند ذلك إلى أبي بكر فبايعته ونهضت في تلك الأحداث حتى زاغ 6 الباطل وزهق وكانت ” كلمة الله هي العليا ولو كره الكافرون 1.
فتولى أبو بكر تلك الأمور فيسر وشدد 2 وقارب واقتصد، فصحبته منا صحا وأطعته فيها أطاع الله [فيه] جاهدا، وما طمعت أن لو حدث به حدث 3 وأنا حي أن يرد إلى الأمر الذي نازعته فيه طمع مستيقن ولا يئست منه يأس من لا يرجوه، ولولا خاصمة ما كان بينه وبين عمر لظننت أنه 4 لا يدفعها عني، فلما احتضر بعث إلى عمر فولاه فسمعنا وأطعنا وناصحنا وتولى عمر الأمر وكان مرضي السيرة 5 ميمون النقيبة

Red parts are praise for the first two which was not included in Nahjul Balagha.

Or look at sermon 227 where the Rafidi replaces the word `Umar with “Fulan” so that no one may know who is being praised:

لله بلادُ فُلاَن، فَلَقَدْ قَوَّمَ الاْوَدَ، وَدَاوَى الْعَمَدَ، وَأَقَامَ السُّنَّةَ، وَخَلَّفَ الْفِتْنَةَ! ذَهَبَ نَقِيَّ الثَّوْبِ، قَلِيلَ الْعَيْبِ، أَصَابَ خَيْرَهَا، وَسَبَقَ شَرَّهَا، أَدَّى إِلَى اللهِ طَاعَتَهُ، وَاتَّقَاهُ بِحَقِّهِ، رَحَلَ وَتَرَكَهُمْ فِي طُرُق مَتَشَعِّبَة، لاَ يَهْتَدِي بِهَا الضَّالُّ، وَلاَ يَسْتَيْقِنُ الْمُهْتَدِي.

While in the earlier sources, such as Tareekh ibn Shubbah, `Alee openly says it’s `Umar:

حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادِ بْنِ عَبَّادٍ، قال: حَدَّثَنَا غَسَّانُ بْنُ عَبْدِ الْحَمِيدِ، قَالَ: بَلَغَنَا أَنَّ عَبْدَ اللَّهِ بْنَ مَالِكِ بْنِ عُيَيْنَةَ الأَزْدِيَّ حَلِيفَ بَنِي الْمُطَّلِبِ، قَالَ: لَمَّا انْصَرَفْنَا مَعَ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ مِنْ جِنَازَةِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ دَخَلَ فَاغْتَسَلَ، ثُمَّ خَرَجَ إِلَيْنَا فَصَمَتَ سَاعَةً، ثُمَّ قَالَ: ” لِلَّهِ بَلاءُ نَادِبَةِ عُمَرَ لَقَدْ صَدَقَتِ ابْنَةُ أَبِي حَثْمَةَ حِينَ، قَالَتْ: وَاعُمَرَاهُ، أَقَامَ الأَوَدَ وَأَبْدَأَ الْعَهْدَ، وَاعُمَرَاهُ، ذَهَبَ نَقِيَّ الثَّوْبِ، قَلِيلَ الْعَيْبِ، وَاعُمَرَاهُ أَقَامَ السُّنَّةَ وَخَلَّفَ الْفِتْنَةَ “، ثُمَّ قَالَ: ” وَاللَّهِ مَا دَرَتْ هَذَا وَلَكِنَّهَا قُوِّلَتْهُ وَصَدَقَتْ، وَاللَّهِ لَقَدْ أَصَابَ عُمَرُ خَيْرَهَا وَخَلَّفَ شَرَّهَا، وَلَقَدْ نَظَرَ لَهُ صَاحِبُهُ فَسَارَ عَلَى الطَّرِيقَةِ مَا اسْتَقَامَتْ، وَرَحَلَ الرَّكْبُ، وَتَرَكَهُمْ فِي طُرُقٍ مُتَشَعِّبَةٍ لا يَدْرِي الضَّالُّ وَلا يَسْتَيْقِنُ الْمُهْتَدِي

Or Tareekh al-Tabari:

حدثني عمر قال حدثنا علي قال حدثنا ابن دأب وسعيد بن خالد عن صالح بن كيسان عن المغيرة بن شعبة قال لما مات عمر رضي الله عنه بكته ابنة أبي حثمة فقالت واعمراه أقام الأود وأبرأ العمد أمات الفتن وأحيا السنن خرج نقي الثوب بريئا من العيب قال وقال المغيرة بن شعبة لما دفن عمر أتيت عليا وأنا أحب أن أسمع منه في عمر شيئا فخرج ينفض رأسه ولحيته وقد اغتسل وهو ملتحف بثوب لا يشك أن الأمر يصير إليه فقال يرحم الله ابن الخطاب لقد صدقت ابنة أبي حثمة لقد ذهب بخيرها ونجا من شرها أما والله ما قالت ولكن قولت

Even Ibn abi al-Hadeed said he saw the word `Umar under “Fulan” in al-Radi’s own handwriting, it’s as if he and his brother al-Murtada were not in agreement over disclosing who the man was.

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Imam al-Kadhim: First act of kindness is to give good names to your children


قال امام موسی کاظم: اول ما یبر الرجل ولده أن یسمیه باسم حسن فلیحسن أحدکم اسم ولده

Imam Mûsâ ibn Ja‘far al-Kazim: The very first act of kindness of a man towards his son is to give him a good name, so keep good names for your children.

al-Kafi v.6, p.18, no.3
Wasail Shia vol.15, pg.122

Now interesting fact is that al-Kadhim (rah) named his daughter “Aisha”.

Other Ahlulbayt, including Ali, Hasan, Husain, Jafar etc whom the Shias supposedly follow named their sons Abubakr, Umar, Uthman and their daughters Aisha. Please read:

Names of children of Ahlulbayt

http://twelvershia.net/2013/05/02/after-who-ahlul-bayt-named-their-children/

http://twelvershia.net/2014/03/04/response-to-the-names-of-imam-ali-ass-sons/

 

Original article link

Posted here by 13S2010

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Umar the Caliph says: Ali is my Mawla


al-Salamu `Aleykum,

I’m sure you have all heard of this incident where `Umar during his Khilafah calls `Ali his Mawla, a version of it is found in Shia books, another is found in Sunni books but I was never able to find a chain for it.

Recently, I was browsing through the book “al-Riyad al-Nadirah” and I found him quoting it without a chain, he attributed it to Ibn al-Samman in his popular book of virtues, sadly this book is lost.. another source was al-Daraqutni’s book of virtues but unfortunately as well, most of this book is lost and the part that remains doesn’t include it.

Finally, I tried looking for this Hadith in the bigger encyclopedias, I found someone attributing it to Tarikh Dimashq, luckily I found it there with two chains.

أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي، وَأَبُو الْمَوَاهِبِ أَحْمَدُ بْنُ عَبْدِ الْمَلِكِ، قَالا: أنا أَبُو مُحَمَّدٍ الْجَوْهَرِيُّ، أنا أَبُو الْحُسَيْنِ بْنُ الْمُظَفَّرِ، نا مُحَمَّدُ بْنُ مُحَمَّدٍ الْبَاغَنْدِيُّ، نا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ الأَوْدِيُّ، نا شُرَيْحُ بْنُ مَسْلَمَةَ، نا إِبْرَاهِيمُ بْنُ يُوسُفَ، عَنْ عَبْدِ الْجَبَّارِ بْنِ الْعَبَّاسِ الشَّامِيِّ، عَنْ عَمَّارٍ الدُّهْنِيِّ، عَنْ أَبِي فَاخِتَةَ، قَالَ: أَقْبَلَ عَلِيٌّ وَعُمَرُ جالس في مجلسه، فلما رآه عمر تضعضع وتواضع وتوسع له في المجلس، فلما قام علي، قَالَ بَعْضُ الْقَوْمِ: يَا أَمِيرَ الْمُؤْمِنِينَ: إِنَّكَ تَصْنَعُ بِعَلِيٍّ صَنِيعًا مَا تَصْنَعُهُ بِأَحَدٍ مِنْ أَصْحَابِ مُحَمَّدٍ، قَالَ عُمَرُ: وَمَا رَأَيْتَنِي أَصْنَعُ بِهِ؟ قَالَ: رَأَيْتُكَ كُلَّمَا رَأَيْتَهُ تَضَعْضَعْتَ وَتَوَاضَعْتَ وَأَوْسَعْتَ حَتَّى يَجْلِسَ، قَالَ: ” وَمَا يَمْنَعُنِي، وَاللَّهِ إِنَّهُ لَمَوْلايَ وَمَوْلَى كُلِّ مُؤْمِنٍ

[We were told by Abu Bakr Muhammad bin `Abdul-Baqi and by abu al-Mawahib Ahmad bin `Abdul-Malik, they both said: Abu Muhammad al-Jawhari told us, abu al-Husayn al-Muzaffar told us, Muhammad bin Muhammad al-Baghandi told us, Ahmad bin `Uthman bin Hakeem al-Awdi told us, Shurayh bin Maslamah told us, Ibrahim bin Yusuf told us, from `Abdul-Jabbar bin al-`Abbas al-Shami, from `Ammar al-Duhani, from abu Fakhitah that he said:

`Ali came to `Umar while he was sitting in his Majlis (place of gathering), so when `Umar saw him he became muddled and humble, then he moved to offer him comfortable sitting place. Later when `Ali left the gathering, some of the people asked: “O Ameer al-Mu’mineen, you treat `Ali unlike anyone from the companions of Muhammad (saw)?” `Umar said to the man: “How do you see my behavior towards him?” The man said: “I notice that whenever you see him you become muddled and you humble yourself to him and move to the side that he may sit comfortably.”

`Umar said: “And what’s preventing me from doing so? By Allah, he is my Mawla and the Mawla of every believer.”]

Source: Tarikh Dimashq 42/235.

I have to admit that this is one of those clear narrations which shows how the early generations understood the meaning of Muwalat in the Hadith of Ghadeer, not as leadership but as love and closeness.

Written by Hani
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Name of Umar in the progeny of Ali bin abi Talib


Ali (ra) is perhaps the only person whose progeny is not empty of the name ‘Umar’ till his great grandson’s great grandson.

This is quite interesting:

Ali’s son
Umar ibn Ali

Ali’s grandson
Umar ibn Hussain ibn Ali

Ali’s great grandson
Umar ibn Ali ibn Hussain ibn Ali

Ali’s great grandson’s son
Umar ibn Jafar ibn Muhammad ibn Umar ibn Ali

Ali’s great grandson’s grandson
Umar ibn Hassan ibn Ali ibn Ali ibn Hussain ibn Ali

Ali’s great grandson’s great grandson
Umar ibn Musa ibn Jafar ibn Baqir ibn Ali ibn Hussain ibn Ali

 

By Kalaam
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Ali’s opinion on Uthman, Talhah & Zubayr


بسم الله الرحمن الرحیم

al-Salamu `Aleykum,

Since I’ve been going through the books of history, as you know they’re full of stories, some have truth to them and some are fabrications, usually chainless narratives having no sources.

So since we’ve had to post such horrible things, we might as well post some authentic reliable material to remind the readers of the truth… There definitely are quite a bunch of narrations which show the good relationship they had, I picked this one.

Al-Bayhaqi has made Takhreej of this in his “al-I`tiqad”:

أَخْبَرَنَا أَبُو طَاهِرٍ الْفَقِيهُ، أنا أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ الْقَطَّانُ، ثنا أَحْمَدُ بْنُ يُوسُفَ السُّلَمِيُّ، ثنا مُحَمَّدُ بْنُ يُوسُفَ، قَالَ: ذَكَرَ سُفْيَانُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، قَالَ: قَالَ عَلِيٌّ: إِنِّي لأَرْجُو أَنْ أَكونَ، وَطَلْحَةُ، وَالزُّبَيْرُ مِنَ الَّذِينَ قَالَ اللَّهُ : وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ. وَكَانَ أَمِيرُ الْمُؤْمِنِينَ رَضِيَ اللَّهُ عَنْهُ، بَرِيئًا مِنْ قَتْلِ عُثْمَانَ، يَقُولُ: وَاللَّهِ مَا قَتَلْتُ وَلا أَمَرْتُ وَلا رَضِيتُ وَلا شَارَكْتُ فِي قَتْلِ عُثْمَانَ، وَلَكِنْ غُلِبْتُ، وَكَانَ يَقُولُ: إِنِّي لأَرْجُو أَنْ أَكُونَ أَنَا، وَعُثْمَانُ مِنَ الَّذِينَ قَالَ اللَّهُ : وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ

[Al-Baqir said: `Ali ibn abi Talib said: “I wish that I and Talhah and al-Zubayr would be from those whom Allah described: {And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other (In paradise)}” and Ameer-ul-Mu’mineen may Allah be pleased with him was innocent from the murder of `Uthman, he would say: “By Allah I never took part in the killing nor did I order it nor am I pleased with it and I never participated in `Uthman’s murder, but I failed (to help because of the rebels).” And he used to say: “I wish that I and `Uthman would be as Allah described: {Brothers on thrones facing each other}.“]

Another narration from al-Tabari’s Tafsir:

حدثنا مـحمد بن بشار، قال: ثنا مـحمد بن جعفر، قال: ثنا شعبة، عن أبـي بشر، عن يوسف بن سعد ولـيس بـابن ماهَك عن مـحمد بن حاطب، قال: سمعت علـيًّا يخطب فقرأ هذه الآية: { إنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الـحُسْنَى أُولَئِكَ عَنْها مُبْعَدُونَ }. قال: عثمان رضي الله عنه منهم

[Muhammad bin Bashar told us, he said: Muhammad bin Ja`far told us, he said: Shu`bah told us, from abu Bishr, from Yusuf bin Sa`d not ibn Mahik, from Muhammad bin Hatib, he said: I heard `Ali deliver a sermon, so he mentioned this verse {Indeed, those for whom the best [reward] has preceded from Us – they are from it far removed.} [21:101], `Ali said: “`Uthman may Allah be pleased with him is from among them.”]

Muhammad bin Bashar al-Tabari’s Shaykh is Thiqah Hafiz, Ibn Ja`far is Ghandar, Yusuf is al-Jumahi, and ibn Hatib is a Sahabi. Hadith appears Sahih.

Ali tells us his opinion of why the rebellion of `Uthman was done in the first place, in al-Sunan by `Abdullah we read:

حَدَّثَنِي إِسْمَاعِيلُ أَبُو مَعْمَرٍ، نا عَبَّادُ بْنُ الْعَوَّامِ، عَنِ الْجُرَيْرِيِّ، عَنْ مُضَارِبِ بْنِ حَزْنٍ، قَالَ: قِيلَ لِعَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: ” مَا حَمَلَهُمْ عَلَى قَتْلِ عُثْمَانَ؟ قَالَ: الْحَسَدُ “

[Isma`eel abu Ma`mar told me, `Abbas bin `Awwam told me, from Sa`eed bin Iyas al-Jariri, from Mudarib bin Hazan, he said: They said to `Ali may Allah be pleased with him: “What caused them to kill `Uthman?,” He replied: “Jealousy.”]

Hadith is authentic.

By Hani
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`Ali: I’m only a part of the goodness of Abu Bakr.


al-Salamu `Aleykum,

Going through Fada’il al-Siddeeq by abu Talib al-`Ushari pg.51:

حَدَّثَنَا عَلِيٌّ، حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ الْمِصْرِيُّ، حَدَّثَنَا عَلِيُّ بْنُ سَعِيدٍ الرَّازِيُّ، حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ قَيْسٍ، قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ: وَهَلْ أَنَا إِلا حَسَنَةٌ مِنْ حَسَنَاتِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمَا

 `Ali ibn abi Talib (ra) said: [Am I anything other than a part of the goodness of Abu Bakr.]

`Ali is al-Daraqutni and he is a Thiqah Imam.

`Ali bin Muhammad abu al-Hasan al-Masri is Thiqah Ameen.

`Ali bin Sa`eed abu al-Hasan al-Razi is Thiqah.

Hannad bin al-Sarriy al-Kufi Imam Thiqah Qudwah.

Muhammad ibn Fudayl al-Kufi is Thiqah Shi`ee.

Isma`eel ibn abi Khalid al-Kufi is Thiqah Thabt.

Qays ibn abi Hazim al-Kufi is Thiqah.

By Hani
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“Abu Bakr & `Umar masters of youth and elderly of paradise”


By Hani
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al-Salamu `Aleykum,

The narration mainly from `Ali (ra) that the Prophet (saws) said “Abu Bakr and `Umar are the masters of the young and mature men of paradise after the Messengers and Prophets.”

The Hadith is narrated through a good number of chains, especially from `Ali (ra), other narrations come from Anas (ra), abu Juhayfah (ra), abu Sa`eed (ra), abu Hurayrah (ra) and ibn `Umar (ra).

Some of these narrations are good, some have minor weakness, some have major weakness. Those of minor weakness are useful for strengthening the Hadith, the ones of extreme weakness are rejected.

Below I list what I found to be good chains, or Hasan li-Dhatihi:

What is authentic from the narration of `Ali ibn abi Talib al-Hashimi (ra):

1)
Wahb bin Baqiyyah al-Wasiti (Thiqah) -> `Umar bin Yunus al-Yamami (Thiqah) -> al-Hasan bin Zayd bin al-Hasan bin `Ali ibn abi Talib (Saduq Fadil Yahim) -> Zayd bin al-Hasan bin `Ali ibn abi Talib (Thiqah Jaleel) -> al-Hasan ibn `Ali bin abi Talib (Sahabi).
GRADING: Hasan.
Source: Fada’il al-Sahaba li-Ahmad ibn Hanbal.
حَدَّثَنَا عَبْدُ اللَّهِ , قَالَ : حَدَّثَنِي وَهْبُ بْنُ بَقِيَّةَ الْوَاسِطِيُّ ، قثنا عُمَرُ بْنُ يُونُسَ الْيَمَامِيُّ ، عَنِ الْحَسَنِ بْنِ زَيْدِ بْنِ حَسَنٍ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ أَبِيهِ ، عَنْ عَلِيٍّ ، قَالَ : كُنْتُ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ ، فَقَالَ : “ يَا عَلِيُّ ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ وَشَبَابُهَا بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ

In al-Shari`ah lil-Ajurri we read more details:
قَالَ: جَاءَهُ نَفَرٌ مِنَ الْعِرَاقِ فَقَالُوا: يَا أَبَا مُحَمَّدٍ، حَدِيثٌ بَلَغَنَا أَنَّكَ تُحَدِّثُهُ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ فِي أَبِي بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، فَقَالَ: نَعَمْ، حَدَّثَنِي أَبِي، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: كُنْتُ عِنْدَ رَسُولِ اللَّهِ K فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: “ يَا عَلِيُّ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ

2)
al-Hasan bin `Arafah (Saduq Hasan) -> Waki` bin al-Jarrah (Thiqah Hujjah Imam) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Musnad abi Ya`la al-Mousili.
حَدَّثَنَا الْحَسَنُ بْنُ عَرَفَةَ، حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ، حَدَّثَنَا يُونُسُ بْنُ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، قَالَ: كُنْتُ جَالِسًا عِنْدَ رَسُولِ اللَّهِ  فَأَقْبَلَ أَبُو بَكْرٍ، وَعُمَرُ، فَقَالَ رَسُولُ اللَّهِ : “ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الأَوَّلِينَ وَالآخِرِينَ إِلا النَّبِيِّينَ وَالْمُرْسَلِينَ، يَا عَلِيُّ، لا تُخْبِرْهُمَا

3)
Zuhayr bin Harb (Thiqah Thabt) -> Waki` bin al-Jarrah (Thiqah Hujjah Imam) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Musnad abi Ya`la al-Mousili.
حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا وَكِيعٌ، عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، قَالَ: كُنْتُ عِنْدَ النَّبِيِّ  فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: “ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الأَوَّلِينَ، وَالآخِرِينَ، إِلا النَّبِيِّينَ وَالْمُرْسَلِينَ

4)
`Abdul-Razzaq bin Mansour (Thiqah) -> `Ubaydullah ibn Musa al-`Absi (Thiqah Yatashayya`) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Mu`jam ibn al-A`rabi al-Sufi.
نا عَبْدُ الرَّزَّاقِ بْنُ مَنْصُورِ بْنِ أَبَانَ الْبُنْدَارُ، نا عُبَيْدُ اللَّهِ بْنُ مُوسَى الْعَبْسِيُّ، نا يُونُسُ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، قَالَ: كُنْتُ جَالِسًا مَعَ النَّبِيِّ  إِذْ أَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: “ يَا عَلِيُّ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الأَوَّلِينَ وَالآخِرِينَ إِلا النَّبِيِّينَ وَالْمُرْسَلِينَ لا تُخْبِرْهُمَا يَا عَلِيُّ

5)
Hasan bin `Ali bin Shabeeb (Thiqah) -> `Amro bin `Ali bin Bahr (Thiqah Hafiz) -> `Abdullah bin Muhammad bin Yasin (Thiqah Ma’moun) -> Muhammad ibn Ma`mar (Thiqah) -> Ahmad bin `Abdullah ibn Shuja` (Laysa bihi Ba’s) -> al-Qasim bin Muhammad bin `Abbad (Thiqah) -> abu `Asim al-Dahhak (Thiqah Thabt) -> Sufiyan al-Thawri (Thiqah Imam Hujjah) -> Tu`mah bin Ghaylan (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: al-Fawa’id al-Ghaylaniyat lil-Shafi`i.
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ شَبِيبٍ، ثنا عَمْرُو بْنُ عَلِيٍّ، ح وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ يَاسِينَ، ثنا ابْنُ مَعْمَرٍ، ح وَثنا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ شُجَاعٍ، ثنا الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ عَبَّادٍ، قَالُوا: ثنا أَبُو عَاصِمٍ، عَنْ سُفْيَانَ، عَنْ طُعْمَةَ بْنِ غَيْلَانَ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، أَنّ النَّبِيَّ  قَالَ: “ أَبُو بَكْرٍ وَعُمَرُ، سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ مَا خَلَا النَّبِيِّينَ وَالْمُرْسَلِينَ، لَا تُخْبِرْهُمَا

6)
abu al-Ahwas Muhammad bin al-Haytham (Thiqah Thabt) -> Yusuf bin `Adi al-Taymi (Thiqah) -> `Abdul-Rahman al-Muharibi (Thiqah Mudallis) -> Isma`eel ibn abi Khalid (Thiqah Thabt) -> Zubayd bin al-Harith (Thiqah Thabt) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Sahih can be weakened with Tadlees.
Source: al-Fawa’id al-Ghaylaniyat lil-Shafi`i.
عَنْ عَلِيٍّ، قَالَ: “ نَظَرَ رَسُولُ اللَّهِ  إِلَى أَبِي بَكْرٍ وَعُمَرَ مُقْبِلَيْنِ، فَقَالَ: يَا عَلِيُّ، هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالآخِرِينَ مَا خَلَا النَّبِيِّينَ وَالْمُرْسَلِينَ، لَا تُحَدِّثْهُمَا “، قَالَ: فَمَا حَدَّثْتُهُمَا حَتَّى مَاتَا، ذَكَرَ أَبُو الْأَحْوَصِ مُحَمَّدُ بْنُ الْهَيْثَمِ الْقَاضِي، قَالَ: ثنا يُوسُفُ بْنُ عَدِيٍّ، ثنا الْمُحَارِبِيُّ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ زُبَيْدٍ، عَنِ الشَّعْبِيِّ، عَنْ عَلِيٍّ، عَنِ النَّبِيِّ  مِثْلَهُ

What is authentic from the narration of `Abdul-Rahman ibn Sakhr abu Hurayrah (ra):

1)
Muhammad bin Bashar al-`Abdi (Thiqah Hafiz) -> Salim bin Qutaybah al-Khurasani (Thiqah) -> Yunus ibn abi Ishaq (Saduq Hasan) -> `Amir al-Sha`bi (Thiqah Faqih).
GRADING: Hasan.
Source: Fada’il al-Sahaba li-Ahmad ibn Hanbal.
دَّثَنَا عَبْدُ اللَّهِ، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ بُنْدَارٌ، قثنا سَالِمُ بْنُ قُتَيْبَةَ، قثنا يُونُسُ بْنُ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ  لأَبِي بَكْرٍ وَعُمَرَ: “ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ

What is authentic from the narration of Anas ibn Malik (ra):

1)
al-Hasan bin al-Sabbah (Thiqah) -> Muhammad bin Kathir al-Masisi (Saduq Kathir al-Ghalat) -> `Abdul-Rahman al-Awza`ee (Thiqah Ma’moun) -> Qatadah al-Sadusi (Thiqah Thabt Tadlisuhu Khafif).
GRADING: Hasan.
Source: Jami` al-Tirmithy.
حَدَّثَنَا الْحَسَنُ بْنُ الصَّبَّاحِ الْبَزَّارُ ، حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ الْعَبْدِيُّ ، عَنِ الْأَوْزَاعِيِّ ، عَنْ قَتَادَةَ ، عَنْ أَنَسٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : “ لِأَبِي بَكْرٍ وَعُمَرَ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ إِلَّا النَّبِيِّينَ وَالْمُرْسَلِينَ , لَا تُخْبِرْهُمَا يَا عَلِيُّ “ . قَالَ أَبُو عِيسَى : هَذَا حَسَنٌ غَرِيبٌ هَذَا الْوَجْهِ

al-Albani graded the Hadith as “Sahih li-Ghayrihi” based on the multitude of good and acceptable chains.

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Ali bin abi Talib on the superiority of Abubakr & Umar


بسم الله الرحمن الرحيم

Detailed research on the chains of Hadith-ul-Afdaliyyah (Narration of Superiority).

Visit twelvershia.net here:

http://twelvershia.net/2013/12/26/detailed-research-on-the-chains-of-hadith-ul-afdaliyyah-narration-of-superiority/

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Iran arrests Shia intellectual & Scholar for his ‘anti-Imamate’ article


بسم الله الرحمن الرحیم


Iranian regime arrested a Shia intellectual and scholar, Dr.Sayyed Ali Asghar Ghoravi, for his article about Imamate. In the article Dr.Ghoravi mentioned that leaders are appointed through Shura of the people not divinely. He discuses the verses that Shia use to prove the appointment of Ali (ra) and refutes them. His article angered many Ayatollahs who asked the government to punish him and shutdown the newspaper.


This is his wikipedia page:
http://fa.wikipedia….i/علی‌اصغر_غروی

He was arrested on Sunday in Isfahan and transferred to a prison in Tehran. Not only that but even the newspaper, Roznameh Bahar, that published his article has been forced to shutdown.

He studied in Iran and Lebanon and holds doctorate in Islamic philosophy.

His Article

I will translate some of his points – I haven’t read the article completely:

This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. [Maida:3]

– The verses before and after shows that Allah (swt) gives the Prophet (saw) the responsibility to convey the message, nothing should stop him from doing his job and He shouldn’t worry about the opposition from the disbelievers. From the way and style of the verse it becomes clear that the “completion of favor” is the divine revelation (Quran) and Islam. Meaning, now that revelation has been conveyed to the people without any defects, the favor has been completed. 

– If the verse “Convey that which we have revealed upon you” [Madia: 67] was about introducing Ali (as) for caliphate, Allah would have mentioned it clearly right here in the verse. Allah is wise. 

– Ali (as) himself in Nahj al-Balagha emphasize that a political government comes through Bayah and vote. For example Amir al-Muminin says to Muawiah in letter 6 of Nahj al-Balagha:

Verily, the people who payed allegiance to Abu Bakr, Umar and Uthman, have payed allegiance to me based on the same principles as the allegiance to them. So anyone who was present has no right to go against his pledge of allegiance, and anyone who was absent has no right to oppose it. And verily shura (consultation) is only the right of the Muhajirs and the Ansar. So if they decide upon a man and declare him their imam, then it is with the pleasure of Allah.


The words of Ali clearly shows that caliphate is not something divine, rather the political successors of the Prophet (saw) must be appointed through people. 

– Ali (as) never talks about his divine appointment and his appointment by the Prophet (saw). Even when he wants to defend his right for caliphate, he emphasizes on his merits and his suitabilities and informs the people about these points so that they don’t make mistake in appointing their leader. In entire sermons of Nahjul Balagha “awareness and selection (of leader)” is so clear that it leaves no doubt what opinion of Ali (as) was about a government. 

– The behavior of Ali (as) towards the three caliphs especially Abubakr and Omar, as mentioned in many history books, clearly shows that he didn’t consider them to be people who would disobey the command of the Prophet (saw) and usurp the government. The cooperation of Ali (as) with Khulafa, which he himself have mentioned many times is so compassionate that leaves no room for doubt. 

For example in the book al-Gharat al-Thaqafi Shi’i quotes Amir al-muminin Ali (as): “When the Prophet (saw) completed his mission, Allah took him from this world, peace and blessing of Allah be upon him, then the Muslims appointed two worthy men as his successors and those two leaders acted upon the book and the Sunnah and did not deviant from the Sunnah and ways of the Prophet (saw). Then Allah took their souls. May Allah have mercy on them.”

– If Amir al-Muminin was divinely appointed after the Prophet (saw), would his courage stop him to unleash his sword to implement the order and justice of Allah? Was it not expected from the gate of knowledge to explain the truth in time when needed?

…and the article continues

Full Article:
http://www.kaleme.co…/01/klm-162428/

http://mizankhabar.n…ا-الگوی-ایمانی؟ 

By AbuMuslimKhorasani
Posted by 13S2010

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Filed under Ahlulbait-Sahaba relations, Articles, Nahj ul Balagha, Revealing Shia sect