Tag Archives: shia

Who was Ka’ab al-Ahbar?


Ka’ab al-Ahbar was a notable convert to Islam from a Jewish background. The Sahaba, companions of the Prophet (saw), used to ask him about the old tales of Bani Isra’eel (Isra’iliyyat) because he knew the old Jewish history.

It is important to be aware that Ka’ab wasn’t a major or significant hadith narrator. There are no narrations of him in Sahihayn (Bukhari & Muslim).

 

 

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Questions that led Shia youth to guidance


Questions that led Shia youth to truth

Questions Leading Shi’a Youth to the Truth: Collection of questions, which was the reason behind the perception of the Shia youth to the truth and Obedient to it.

Audio English

 

Arabic Book (أسئلة قادت شباب الشيعة إلى الحق)

English Audio (Questions that lead shia youth to truth)

Farsi Book (سؤالاتى كه باعث هدايت جوانان شيعه شد)

Urdu Book (شیعہ کور اہِ حق پر گامزن کرنے والے چند سوالات)

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12 Reasons Sunnism is superior to Shiism


12 Reasons to Leave Shiasm

Read: http://twelvershia.net/2016/11/10/12-reasons-leave-shiasm/

 

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Shia researcher & Debater admits the truth live on air


Salam `Aleykum,

I’ve first seen this `Iraqi Shia Doctor on “al-Mustaqillah” TV channel in 2008, where he was debating and advertising for the Shia Madhab in the daily TV episodes all throughout Ramadan.

Although polite and moderate in his approach, he used to be very critical of the Sahabah and very suspicious and often accused them of ill-intentions and conspiracies against the household.

Praise be to Allah, this Ramadan I was browsing youtube videos related to Tashayyu`, what I saw made tremble, the audacity and filth that is posted all around youtube, from Shia scholars claiming `Ali to be their Lord on the day of judgement, and others claiming the Imams turned sand into honey similar to the miracles of certain prophets, and stories of the Imams would revive the dead… all of it disgusting and is guaranteed to make you lose your appetite even in Ramadan… One video posted in 2014 caught my eye which said “Shia doctor is guided”, I saw the image of Sa`d al-Rifi`ee on the thumbnail but assumed the doctor was some unknown man who calls the show.

Praise be to Allah, I was wrong, and it turns out that after several years of debating, finally Dr.Sa`d al-Rifi`ee the respected `Iraqi Shia researcher admitted: “Abu Bakr may Allah be pleased with him held on to the Sunnah” and he said “`Umar bin al-Khattab was blessed by Allah may Allah be pleased with him and he made the conquests and spread the religion” and he said “`Uthman bin `Affan had many shortcomings but he was a good man…”

What happened is that his Rafidhi scholars couldn’t even wait until the episode ended, the Rafidhi `Ali al-Kourani called his cell-phone during the episode and humiliated him, he humiliated him because he made Du`a’ for the Sahabah, Sistani’s representative in Koufah also called him after the show and cursed him.

here’s the video:

 

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New Sunni-Shia Discussion Forum Launched


بسم الله الرحمن الرحیم

اسلام علیکم

Praise be to Allah, the creator of the universe. I am proud to announce and inform our readers about the launch of a new Sunni-Shia discussion forum. Please register for civil and academic discussion. Both Sunni and Shia are invited.

http://forum.twelvershia.net/

 

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Shia women can not inherit land or property


Regarding Women and inheritance of Land in Shiism. Let’s Quote the Sahih hadiths from their most authentic book al Kafi.

The Author of al Kafi sheikh al kulayni made an entire chapter in Volume Seven called:

“باب أَنَّ النِّسَاءَ لَا يَرِثْنَ مِنَ الْعَقَارِ شَيْئاً”
“Chapter: That Women inherit nothing from real-estate/Land” 

(مجلسي حسن23/189 – بهبودي صحيح3/285)
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَرِثُ النِّسَاءُ مِنْ عَقَارِ الْأَرْضِ شَيْئاً .

Ali from his Father from Ibn Abu Umayr from Jameel from Zurarah and Muhammad bin Muslim from the Imam Abu Ja’afar PBUH that he said: “Women do not inherit anything of land or fixed property.”

Allamah al Bahbudi placed it in His SAHIH AL KAFI 3/285 and said SAHIH.
Allamah al Majlisi said the chain of narrators is Good in Mira’at al Uqool 23/189.

———————————————————————————-

– بهبودي صحيح3/285)
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَمِّهِ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ مُثَنًّى عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَيْسَ لِلنِّسَاءِ مِنَ الدُّورِ وَ الْعَقَارِ شَيْ‏ءٌ .

Humaid bin Ziad from al Hassan bin Muhammad bin Sama’ah from his uncle Ja’afar bin Sama’ah from al Muthna from Abdul Malik bin A’ayyun from one of the Two Imams may Allah be pleased with them: “Women will have nothing of houses or land.”

Al Allamah al Bahbudi says SAHIH and places it in his book SAHIH AL KAFI 3/285.

———————————————————————————-

– (مجلسي صحيح23/188 – بهبودي صحيح3/284)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ الْمَرْأَةَ لَا تَرِثُ مِمَّا تَرَكَ زَوْجُهَا مِنَ الْقُرَى وَ الدُّورِ وَ السِّلَاحِ وَ الدَّوَابِّ شَيْئاً وَ تَرِثُ مِنَ الْمَالِ وَ الْفُرُشِ وَ الثِّيَابِ وَ مَتَاعِ الْبَيْتِ مِمَّا تَرَكَ وَ يُقَوَّمُ النِّقْضُ وَ الْأَبْوَابُ وَ الْجُذُوعُ وَ الْقَصَبُ فَتُعْطَى حَقَّهَا مِنْهُ .

Some of our associates from Sahl bin Ziad and Muhamad bin Yahya from Ahmad bin Muhammad and Humeid bin Ziad from Ibn Sama’ah all of them from ibn Mahboub from Ali bin Ri’ab from Zurarah from Imam Abu Ja’afar PBUH that the woman does not inherit from what her husband leaves her from towns and houses and weapons and animals, instead she inherits from money and furniture and clothes and She will get the value of the bricks, the doors, the wood and the bamboo.

Al Majlisi said: SAHIH 23/188.
Al Bahbudi said: SAHIH 3/284.

——————————————————

By Hani
Posted here by 13S2010

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Prophet (saw): Do not abuse my Companions


Salam alaikum.

Tabarani narrated in “Dua” (darul kutub al-ilmiyah, 1413) from Anas ibn Malik:

2108 – حدثنا يوسف بن يعقوب بن إسماعيل الأصم البغدادي ثنا رزيق بن السخت ثنا علي بن يزيد الصدائي ثنا ابو شيبة عن أنس بن مالك رضي الله عنه عن رسول الله قال من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه صرفا ولا عدل

“Whoever abuses my Companions, upon them is the curse of Allah, the angels and all the people, may Allah don’t accept from sarfa and adla”.

Same hadith transmitted in “Fadhail ashab” by Abdullah ibn Ahmad (muasasat risala, 1403):

8 – حدثنا عبد الله قثنا عبد الله بن عون قثنا على بن يزيد الصدائي قال حدثني أبو شيبة الجوهري عن أنس بن مالك قال قال أناس من أصحاب رسول الله صلى الله عليه و سلم : يا رسول الله أنا نسب فقال رسول الله صلى الله عليه و سلم من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه صرفا ولا عدلا

Hamza ibn Yusuf al-Jurjani narrated in “Tareeh al-jurjan” (alamul kitab, 1401) same from Anas:

456 – عبد الله بن علي بن الحسن أبو محمد القاضي القومسي كان فقيها درس على أبي إسحاق المروزي كان قاضي جرجان روى عن أبيه وعن محمد بن هارون الحضرمي والبغوي وابن صاعد وغيرهم توفي ليلة الأحد لست بقين من شهر ربيع الآخر سنة سبع وستين وثلاثمائة وصلى عليه أبو بكر الإسماعيلي وكان بن ثمان وتسعين سنة سمعت أبا بكر الإسماعيلي يقول توفي أبو محمد القومسي بعده بجرجان يكون قاضي ديب حدثنا القاضي الزاهد أبو محمد عبد الله بن علي بن الحسن بجرجان أخبرنا أبو القاسم المنيعي حدثنا عبد الله بن عون حدثنا علي بن يزيد الصدائي حدثنا أبو شيبة الجوهري عن أنس بن مالك قال قال رسول الله صلى الله عليه و سلم من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه صرفا ولا عدل

Albani said in “Silsila as saheeha” (#2340) said it’s authentic without ending (may Allah not accept from him).

al-Heythami in “Majmau zawaid” (#16429) from Aisha:

لا تسبوا أصحابي لعن الله من سب أصحابي
رواه الطبراني في الأوسط ورجاله رجال الصحيح غير علي بن سهل وهو ثقة

“Don’t abuse my companions, may curse of Allah be upon the one who abuses my companions”.

(Al-Heythami said) “Narrated Tabarani in al-Awsat, narrators are narrators of saheeh, except Ali ibn Sakhl, and he’s thiqat”.

Ibn Abu Aseem narrated in “Sunnan” from Ata:

ثنا أبو بكر بن أبي شيبة ثنا أبو معاوية عن محمد بن خالد عن عطاء قال قال رسول الله صلى الله عليه وسلم
من سب أصحابي فعليه لعنة الله
“Curse of Allah upon those who abuses my companions”

 And same from Ata was narrated in “Musannaf”:

32419 – حدثنا أبو معاوية عن محمد بن خالد عن عطاء قال قال رسول الله صلى الله عليه و سلم من سب أصحابي فعليه لعنة الله

 Narration seems mursal. Albani in “Zilalul jannah” (#1001) said it’s hasan.

By Efendi (islamic-forum.net)
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Posted by 13S2010

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The Issue of Fadak in Brief


بسم الله الرحمن الرحیم

Introduction:

Fadak is the name of a village situated near Khayber at a distance of 140 km from Madinah, where the Jews resided. The Prophet (S) conquered the place after the battle of Khayber without any battle on the agreement that half of the produce would be given to the Muslims. Therefore, it would be treated as ‘Fai’. Fai includes every such property of the unbelievers which the Prophet (S) seized without any battle. It is mentioned clearly in the Holy Quran:

And what Allah restored [of property] to His Messenger from them – you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent. And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler – so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah ; indeed, Allah is severe in penalty.[1]

Hence, Fadak was to be treated as Fai.

The Inheritance of the Prophets According to the Authentic Narrations:

The Sunnis believe that the Prophets don’t inherit wealth, their inheritance is knowledge. And this is what Abu Bakr, Umar, Ali, Uthman, Zubair, Saeed ibn Waqas, Abbas and Ibn Awf believed, according to the narration in Sahih Bukhari:
Umar said “Wait I beseech you, by Allah, by Whose permission both the Heaven and the earth stand fast! Do you know that Allah’s apostle said ‘We (Prophets) our properties are not to be inherited, and whatever we leave is to be spent on charity, and he said it about himself”? They said “He did say it”. Umar then turned towards Ali and Abbas and said, “I beseech you both by Allah! Do you know that Allah’s apostle said this?” They replied in the affirmative.[2]

Similarly we read in the Sahih narration in al-Kafi that Imam Jafar said that the Prophet (S) said:

“Truly the scholars are the heirs of Prophets, the Prophets bequeathed not a single Dinar or Dirham, instead they bequeathed knowledge, and whoever acquires it has indeed acquired a generous portion of their legacy”.[3]

The grand Shia scholar Ayatullah Khomeini says regarding the authenticity of this narration:

“The narrators in the chain of transmission of this tradition are all trustworthy, in fact Ibrahim ibn Hashim, the father of Ali ibn Ibrahim, is not moderately trustworthy but outstandingly so.”[4]

This tradition has been authenticated by Mulla Baqir Majlisi as well.
This Shia authentic tradition clearly supports the Sunni view that the Prophet don’t inherit wealth, rather they inherit knowledge only.

The Inheritance of the Prophets in the Holy Quran:

While trying to refute the Sunnis, the Shias try to argue from a few verses of the Holy Quran that the Prophets do inherit their wealth. We will discuss these verses one by one.

1.  Allah instructs you concerning your children: for the male, what is equal to the share of two females.[5]

This verse states the general rule, but the inheritance of the Prophets is a particular case regarding which Sunnis say that there is exception. Even Shias themselves claim that there are certain exceptions to the general rule laid down in this verse. According to Shias, wife can’t inherit land, though this is not mentioned in this verse. Secondly, according to Shias, a Kafir can’t inerit from a Muslim. And the Shias base these opinions on the basis of their own traditions attributed to their Imams. Similarly, we base our opinion on Prophetic traditions.

2. And Solomon inherited David. [6]

This verse doesn’t mention the inheritance of wealth. Only inheritance is mentioned here, and we know that inheritance can be of different types besides wealth. For example, the inheritance of knowledge, the inheritance of book, the inheritance of wisdom and the inheritance of kingdom etc. In this verse, the type of inheritance is not mentioned.  Our view is that this verse can’t be regarding the inheritance of wealth, and there are few reasons. David had 19 sons, and only one son i.e Solomon has been mentioned here. This means that it refers to a particular type of inheritance which the other sons didn’t receive. And that is the inheritance of knowledge and wisdom. It can also refer to the inheritance of prophethood and kingdom. Someone may say that prophethood is not inherited. That is true, but it can be said in a metaphorical way.  For example, wisdom is not necessarily inherited, but if a child is wise like his father, it can be said that the child inherited wisdom from his father.

3. [This is] a mention of the mercy of your Lord to His servant Zechariah. When he called to his Lord a private supplication. He said, “My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy. And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir. Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You].”[7]

In this verse as well, it is not mentioned which sort of inheritance is meant here. But since it includes the inheritance of the posterity of Yaqub (as) as well, hence we can understand that this can’t mean the inheritance of wealth. Because no one inherits wealth from a whole posterity. Hence it can only refer to knowledge, wisdom and prophethood.

Was Fadak a Gift?

Fadak was definitely not a gift and there is no authentic Sunni narration which shows that Fadak was a gift. Rather it is against the authentic narrations according to which Fatima (ra) asked Fadak as inheritance from her father, and not as a gift.  Almost all of these traditions include a weak narrator ‘Atiyah al-Awfi’ who is weak according to the majority of scholars. Moreover, how can the Prophet gift a whole piece of land to his daughter, when he didn’t allow a golden necklace to his daughter saying:
“O Fatima (ra)! Will not the people say that Fatima, the daughter of Muhammad (S) is dressed in the attire of the oppressors?”[8]

Similarly, in another Shia tradition, Fatima requested a servant from her father, which Prophet (S) didn’t give to her, and instead taught her a supplication.[9]
This clearly shows that the Prophet (S) didn’t gave worldly objects to his daughter. So how could he gave a huge piece of land to his daughter?

Ali (ra) never returned Fadak to the Children of Fatima (ra)

This is a historical fact that Ali (ra) never returned Fadak to the Children of Fatima (ra) and it clearly shows that he agreed with the view of Abu Bakr (ra). In order to answer this, Shias fabricated a tradition and attributed it to their Imam, according to which Imam Jafar said :
Ali (ra) followed in the footsteps of Prophet (S). When he conquered Makkah, he found out that Aqeel (the brother of Ali) has sold his house, so he was asked, ‘O Prophet (S), why don’t you take your house back? So he said, “Has Aqeel left any house for us?” And we belong to the household who never take anything back that is taken from us unjustly. So that is why Ali (ra) didn’t take Fadak back.[10]
Now this is a very wrong excuse, because Caliphate was also snatched from the Imams. Because when Fadak was purportedly snatched from Fatima, she herself went to the caliph to take it back. Why would she go and ask that Fadak be given to her, if it was snatched unjustly, and if ahlelbayt don’t take back what is unjustly snatched from them? Moreover, the 12th Imam will fight to restore his caliphate, wasn’t caliphate snatched from the ahlelbayt according to the Shias? And most importantly, if Abu Bakr had oppressed Fatima by snatching Fadak as the Shias say, then didn’t Aqeel also oppress the Prophet (S) by selling his home without his permission? Why don’t Shias accuse Aqeel of the same crime, and declare him a tyrant?

Was Fatima (ra) angry upon Abu Bakr (ra) throughout her life?

Fatima (ra) wasn’t angry at Abu Bakr (ra) throughout her life. These are the words of Zuhri, which are mentioned in Sahih Bukhari, and not the words of Ayesha (ra). The evidence is that before these words, the pronoun change from feminine to masculine, which indicate that these words are not the words of a female, but a male. Similarly the words that Abu Bakr (ra) didn’t participate in her funeral also belong to this category. Hence, even if these words are present in Sahih Bukhari, they are the view of a narrator, and not a companion. And the views of a narrator who didn’t witness these events can’t make these statements as facts, even if they are in Sahih Bukhari.
Moreover, this also negates the high status of Lady Fatima (ra). Why would she become angry at someone for her entire life just because of a piece of land? And why would she not allow anyone to her funeral due to it, while her father was the most merciful upon the Ummah, so much so that he forgave a person like Wahshi, who had killed his dearest uncle, i.e Hamzah? We can’t expect it from her daughter that she would get angry at someone for her entire life just because of a piece of land.
And all praises belong to Allah!

Written by Kalaam

[1] Surah Hashr 59:6-7

[2] Sahih Bukhari, Hadith # 3756

[3] Al-Kafi, Vol. 1, p. 42

[4] Islamic Government, by Ayatullah Khomeini

[5] Surah Nisa, Verse 11

[6] Surah 27, Verse 16

[7] Surah Maryam 19:2-6

[8] Uyun akhbar al-Reza Vol. 2, p. 57

[9] Ilal al-Shara’ie, Vol. 2, p. 288

[10] Ilal al-Shara’ie, Vol. 1, p. 155 

Written by Kalaam (Islamic-Forum.net)
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Is Hadith al-Kisa (Cloak) authentic in Shia books?


بسم الله الرحمن الرحیم

Written by Farid
Original Article link
Posted here with some changes by 13S2010

Note: The letters in red are from the Shia.

Salam everyone, it has been a while since I have made a topic. I’ve been pretty busy lately, but I couldn’t help myself from posting about this topic.

One of the more intellectual brothers on SC, Ibn Al-Ja’abi, is attempting to respond to a challenge I made a while ago. It must have been ages ago, since I don’t really recall making this challenge, but it really sounds like something I would say, so I have no intention of disputing it. =p

Here is some background to the issue:

Shia Ibn Al-Ja’abi says:

And thirdly, the Nawasib have mocked us for not being able to find such oft-discussed incidents in our own books, such as Hadith Al-Thaqalayn, Hadith Al-Ghadeer, Hadith of the 12 Imams, This one, and others. Other narrations have been found in multitude by hard working brothers Al-Hamdu Lillah and exposed so the brainless Nawasib and Mukhalifeen can be shut up, Insha’Allah I will try a humble effort at finding narrations on or relating to Hadith Al-Kisa in Shi’a books, and when possible include the grading,

Indeed, there is little doubt that Shias really do believe Sunni narrations that are in their favor. This methodology is flawed. Nobody sees Sunnis taking in Shia narrations that are pro-Sunni as truth, unless if the narration has been established in our books first. Subjectively cherry-picking narrations has gotten so bad that as Shias have truly based aspects of their aqeedah on Sunni narrations (that have been misinterpreted).

Perhaps the most significant narration is the hadith of Samura of the their being twelve caliphs. We see this narration quoted by early twelvers hundreds of times in their ancient texts in order to establish their view that the Imams are twelve. This view, however, was not held by all Shias, since there were many that believed in five, seven, nine, or eleven Imams. They did not see the Sunni hadith is evidence and that view, from a Shi’ee perspective, is an objective one.

Thus, the challenge was made:

The popular (and deceptively charming) Sunni internet Rijalist, namely Farid (may Allah make his Progeny into Rawafidh) had challenged the Shi’as on the Nasibi internet forum of KFC (aka Haq Char Yar Islamic Forum) to prove “tashayyu is self sufficient, or is it not able to function without the existence of Sunnism” – to directly quote him, in that we need to prove from authentic Shi’a narrations khilafah of Imam Ali, and then the next challenge was to find a number of narrations often quoted from Sunni texts in Shi’a texts (I named a few of them above, but to repeat, Hadith Al-Ghadir, Hadith Thaqalayn, Hadith of 12 Imams, Hadith Al-Kisa (i.e. the hadith I will be attempting to prove is in our texts), and others).

I did find it amusing that Ibn Al-Ja’abi seems to have lost hope for me and is making dua’a for my progeny. Inshallah he will find it in his heart to extend that dua’a towards me as well.

Farid (may Allah make his Progeny into Rawafidh) also said not to use narrations connected to Imams, but only that which is connected to the Prophet (saww), due to the ‘isma (infallibility) of the Imams not being established.

We say: This was a devious trick used by him to make this challenge impossible, however, the infallibility of the Imams is established through a reliable narration connected back to the Prophet (saww) through a continuous chain, which we will quote here:

حدثنا علي بن عبد الله الوراق الرازي قال: حدثنا سعد بن – عبد الله قال: حدثنا الهيثم بن أبي مسروق النهدي، عن الحسين بن علوان، عن عمر ابن خالد، عن سعد بن طريف، عن الأصبغ بن نباته، عن عبد الله بن عباس قال: سمعت رسول الله صلى الله عليه وآله يقول: أنا وعلي والحسن والحسين وتسعة من ولد الحسين مطهرون معصومون

Ali ibn Abdullah Al-Warraq Al-Razi narrated to us, he said: Sa’d ibn Abdullah narrated to us, he said: Al-Haytham ibn Abi Masrooq Al-Hindi narrated to us, he said: from Al-Hussain ibn Ulwan, from Umar ibn Khalid, from Sa’d ibn Turayf, from Al-Asbagh ibn Nubata, from Abdullah ibn Abbas, he said: I heard the Messenger of Allah say: “I, and Ali, and Al-Hasan, and Al-Hussain, and the Nine from the progeny of Al-Hussain, are pure and infallible.”

Kamal Al-Deen wa Tamam Al-Ni’ma volume 1 page 266 hadith 28

Shaykh Hadi Al-Najafi: The Narration’s Chain is Established (Mawsu’ah Ahadith Ahlul-Bayt volume 7 page 183)

The narration cannot be used to establish the infallibility of the Imams, for Ibn Al-Ja’abi would been to established the reliability of Ali bin Abdullah Al-Warraq, Sa’ad bin Turaif, Al-Asbagh bin Nabata, and Ibn Abbas. Each of these men have been criticized by Shia scholars as either weak or anonymous.

To be honest, one doesn’t even need to study the chain in order to arrive at the conclusion that this is a fabrication upon the tongue of Ibn Abbas, since Sunnis are the only real sustainers of his knowledge. His narrations in our books can be found in the thousands and include the most mild to the most controversial opinions. To suggest that this one reached a fourth century Qummi scholar and wasn’t documented by Sunni narrators is not reasonable.

Ibn Al-Ja’abi then went on to quote other narrations from the Imams in order to establish these merits from Shia books. First we start with Ayat Al-Tatheer/hadith Al-Kisa:

Translation (of the chain and the red highlighted portion): Ali ibn Ibrahim, from Muhammad ibn Isa, from Yunus, and Ali ibn Muhammad, from Sahl ibn Ziyad Abi Sa’id, from Muhammad ibn Isa, from Yunus, from Ibn Muskan, from Abi Basir, he said I asked Aba Abdillah Posted Image…..”Rather Allah (azza wa jall) narrated it to him in his true book to his Prophet (saww): ‘Allah intends only to remove impurity from you, Oh People of the House, and purify you with a purification’ (33:33), so it (Ahlul-Bayt) was Ali, and Al-Hasan, and Al-Hussain, and Fatima Posted Image, and The Messenger of Allah (saww) entered them into a cloak in the house of Umm Salamah, and then said: ‘Allahuma, verily to every Prophet there was a family and a weight (thaql), they are the People of my Household, and my gravity.’ So Umm Salamah said: ‘Am I not from your family?’ So he said: ‘Verily to you is goodness, but these are my family and my weights.'”

Kitab Al-Kafi volume 1 page 149 hadith 1 

Allama Majlisi: Authentic by its chain (Mir’at Al-Uqul volume 3 page 213)
Shaykh Marja Jawad Tabrizi: Sahih (Risalah Mukhtasarah Fi Al-Nusus Al-Sahiha Ala Imama Al-A’ima Al-Ithna Ashar page 12)

The narration comes from the path of Mohammad bin Eisa bin Yunus who has been weakened by several early Shia scholars and thus the narration is weak.

Muhammad ibn Yahya, from Muhammad ibn Al-Hussain, from Muhammad ibn Isma’il, from Mansur ibn Yunus, from Zayd ibn Al-Jahm Al-Hilali, from Abi Abdillah Posted Image, he said: “…..The evidence was established by the saying of the Prophet (saww) and by the Book which is read by the people, so he never stopped reciting the virtues of the People of His House in the words and shows them in the Qur’an, ‘Verily Allah only wishes to remove impurity from you, Oh People of the House, and purify you through a purification’……”

Al-Kafi volume 1 page 152 hadith 3

Zaid bin Al-Jahm is anonymous.

Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Isa, from Ali ibn Al-Hakam, from Isma’il ibn Abdul-Khaliq, he said: I heard Aba Abdillah Posted Image saying to Abi ja’far Al-Ahwal, and I heard: “Have you been to Basra?” So he said: “Yes.” He said: “What did you see regarding the hastening of the people to this matter, and entering into it?” He said: “By Allah, verily they are few, they then did it, but even that was few.” So He said: “It is upon you [to approach] the youth, for verily they hurry to every good.” He then said: “What did the people of Basra say regarding this verse: ‘Say I ask no reward from you, except for the love of my Relations.’ (42:23)?” I said: “May I be made your ransome, verily they say this is for the relations of the Messenger of Allah (saww) (i.e. all of them)” So He said: “They lie, verily this was revealed for us especially, for the People of the House, for Ali, and Fatima, and Al-Hasan, and Al-Hussain, [who are] the Companions of the Cloak.”

Al-Kafi volume 8 page 1971 hadith 66

Allama Majlisi: Sahih (Mir’at Al-Uqul volume 25 page 221)
Shaykh Hadi Al-Najafi: The Narration’s Chain is Authentic (Mawsu’ah Ahadith Ahlul-Bayt volume 7 page 289)

The chain is weak and the opinion of these scholars simply shows how incompetent they are in their hadith gradings. Ali bin Al-Hakam is a very late narrator and he did not narrator from the second century Imams. Isma’eel, on the other hand, died during the times of Ja’afar Al-Sadiq. The chain is easily disconnected but it is no surprise that Shia scholars did not notice this.

Ibn Al-Ja’abi then brought two more narrations about Kisa/Tatheer, but both narrations were weak. This is pretty obvious since he refrained from attempting to prove the authenticity of these chains. Furthermore, as usual, both narrations have anonymous narrators:

Narrations from Al-Khisal by Shaykh Al-Saduq:
 
First Narration:
 
أبي رضي الله عنه قال: حدثنا عبد الله بن الحسن المؤدب، عن أحمد ابن علي الاصبهاني، عن إبراهيم بن محمد الثقفي قال: أخبرنا مخول بن إبراهيم قال: حدثنا عبد الجبار بن العباس الهمداني، عن عمار بن معاوية الدهني، عن عمرة بنت أفعي قالت: سمعت ام سلمة رضي الله عنها تقول: نزلت هذه الآية في بيتي ” إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ” قالت: وفي البيت سبعة رسول الله وجبرئيل وميكائيل وعلي وفاطمة والحسن والحسين صلوات الله عليهم، قالت: وأنا على الباب فقلت: يارسول الله ألست من أهل البيت؟ قال: إنك من أزواج النبي صلى الله عليه وآله. وما قال: إنك من أهل البيت
 
My Father (ra) he said: Abdullah ibn Al-Hasan Al-Mu’addab narrated to us, from Ahmad ibn Ali Al-Asbahani, from Ibrahim ibn Muhammad Al-Thaqafi, he said: Makhul ibn Ibrahim informed us, he said: Abdul-Jabbar ibn Al-Abbas Al-Hamadani narrated to us, from Ammar ibn Mu’awiyya Al-Dahni, from Amrah bint Af’i, she said: I heard Umm Salamah (ra) say: “This verse was revealed in my house: ‘Allah intends only to remove impurity from you, Oh People of the House, and purify you through a purification. (33:33)'” She said: “And in the house were seven, The Messenger of Allah, and Jibra’il, and Mika’il, and Ali, and Fatima, and Al-Hasan, and Al-Hussain (sa).” She said: “And I was at the door. So I said: ‘Oh Messenger of Allah, am I not from the People of Your House?’ He said: ‘Verily you are from the Women of the Prophet (saww).’ And he never said ‘You are from the People of my House.'”
 
Kitab Al-Khisal volume 2 page 439-40
 
Notes:
 
An interesting point in this narration is that it’s mentioned that 7 were present when this verse was revealed, whereas usually it’s only 5 or 6 (in the addition of Jibra’il), even Shaykh Saduq (ra) notes this when he says regarding this Hadith:
 
قال مصنف هذا الكتاب رضي الله عنه: هذا حديث غريب لا أعرفه إلا بهذا الطريق والمعروف أن أهل البيت الذين نزلت فيهم آية التطهير خمسة وسادسهم جبرئيل عليه السلام
 
The Compiler of this book (ra) said: “This narration is estranged, I do not know it except by this transmittion, and it is known that the People of the House for whom this verse of purification was revealed regarding were five, and the sixth from them was Jibra’il (as)
 
Second Narration:
 
This next narration is extremely long so I will post and translate the chain and the part which is necessary.
 
حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما قالا: حدثنا سعد بن عبد الله قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن الحكم بن – مسكين الثقفي، عن أبي الجارود وهشام أبي ساسان، وأبي طارق السراج، عن عامر بن واثلة قال: كنت في البيت يوم الشورى فسمعت عليا عليه السلام وهو يقول:…..نشدتكم بالله هل فيكم أحد أنزل الله فيه آية التطهير على رسوله صلى الله عليه وآله ” إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ” فأخذ رسول الله صلى الله عليه وآله كساء خيبريا فضمني فيه وفاطمة عليها السلام والحسن والحسين ثم قال: ” يا رب هؤلاء أهل بيتي فأذهب عنهم الرجس وطهرهم تطهيرا “؟ قالوا: اللهم لا
 
My Father, and Muhammad ibn Al-Hasan ibn Ahmad ibn Al-Waleed (ra) narrated to us, they said: Sa’d ibn Abdullah narrated to us, he said: Muhammad ibn Al-Hussain ibn Abi Al-Khattab narrated to us: From Al-Hakam ibn Maskeen Al-Thaqafi, from Abi Al-Jaarood and Hisham ibn Abi Sasan, from Abi Tariq Al-Siraj, from Amir ibn Wathila, he said: I was in the house on the day of the Shura, and I heard Ali (as) and he was saying: “…..I implore you by Allah, is there one among you, for who Allah revealed the verse of purification upon the Messenger of Allah (saww): ‘Allah intends only to remove impurity from you, Oh People of the House, and purify you through a purification. (33:33)’ So the Messenger of Allah (saww) took the cloak of khaybar, and pushed me into it, and Fatima (as) and Al-Hasan and Al-Hussain, then he said: ‘Oh Lord, these are the People of my House, so remove from them uncleanliness, and purify them through a purification.’?” They said: “Allahuma, no.”
 
Al-Khisal volume 2 page 612
 
Notes:

This is the day of the Shura, after the death of Umar ibn Al-Khattab.

Update:

The Shia quoted another narration:

I apologize for updating this so long as I’m preoccupied with other things as well, however Insha’Allah I plan on updating my research more this week. I also wanted to add in a narration I skipped over when I was doing Al-Khisal:
 حدثنا أحمد بن الحسن القطان، ومحمد بن أحمد السناني، وعلي بن – موسى الدقاق، والحسين بن إبراهيم بن أحمد بن هشام المكتب ، وعلي بن عبد الله الوراق رضي الله عنهم قالوا: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان قال: حدثنا بكر بن عبد الله بن حبيب قال: حدثنا تميم بن بهلول: قال: حدثنا سليمان بن حكيم، عن ثور بن يزيد، عن مكحول قال: قال أمير المؤمنين علي بن – أبي طالب عليه السلام:……وأما السبعون فإن رسول الله صلى الله عليه وآله نام ونومني وزوجتي فاطمة وابني الحسن والحسين وألقى علينا عباءة قطوانية فأنزل الله تبارك وتعالى فينا ” إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ” وقال جبرئيل عليه السلام: أنا منكم يا محمد، فكان سادسنا جبرئيل عليه السلام
Ahmad ibn Al-Hasan Al-Qattan narrated to us, and Muhammad ibn Ahmad Al-Sinani, and Ahmad Al-Sinani, and Ali ibn Musa Al-Daqqaq, and Al-Hussain ibn Ibrahim ibn Ahmad ibn Hisham Al-Mukattab, and Ali ibn Abdullah Al-Warraq (may Allah be pleased with them), they said: Abu Al-Abbas Ahmad ibn Yahya ibn Zakariyya Al-Qattan narrated to us, he said: Bakr ibn Abdullah ibn Habeeb narrated to us, he said: Tamim ibn Bahlool narrated to us, he said: Sulayman ibn Hakeem narrated to us, from Thawr ibn Yazid, from Makhool, he said: Amir Al-Mu’minin Ali ibn Abi Talib (as) said: “…..And as for the seventieth, verily The Messenger of Allah (saww) lay down, and he made me lay down, and my wife Fatima, and ym sons Al-Hasan and Al-Hussain, and threw upon us a Qatwani cloak, and Allah (tabarak wa ta’ali) revealed regarding us: ‘Allah intends only to remove impurity from you, Oh People of the House, and purify you through a purification. (33:33)’. And Jibra’il (as) said: ‘I am from you, Oh Muhammad.’ So Jibra’il (as) was the sixth of us.”
Al-Khisal volume 2 page 637
Notes: The word “Naama” means “he slept”, and the word “Nawwamani” means “he made me sleep”, but I found it more appropriate to translate them as “He lay down”, and “He made me lay down” in this context.

The narration is weak due to majhool narrators like Tameem bin Bahlool. I am also pretty sure that Thawr bin Yazeed and Makhool are not thiqaat since they are not Shia narrators in the first place.

Also, Ibn Al-Ja’abi suggested that my weakening of the narrations that he provided are based on my standards. This is false. Every rule that I use to weaken a hadith is based on one that is championed by Shia hadith scholars like Al-Khoei, Al-Subhani, and Al-Mohseni.

Ibn Al-Ja’abi then said:

Insha’Allah when I update my thread next, I will also post my reply to Farid, however, as I’ve said before I don’t engage in tit for tat polemics and won’t make my research thread into a debate one. In addition, before I continue anything else, I’ll ask Farid to read the title of my thread because he seems to misunderstand its purpose, it reads “A Collection Of Hadith Al-Kisa In Shia Books”, not “A Collection Of Mu’tabar Versions Of Hadith Al-Kisa In Shia Books”. I hope it’s understood that when I don’t post the grading of a narration, I’m not claiming that it is Mu’tabar or I haven’t attempted to try to see if it is.

 And just a point to you, clearly Shi’as had access to these narrations in our own books, the question now is do reliable ones exist with us, and the answer is yes.

 Also, a joke is only funny so many times

It seems like Ibn Al-Ja’abi has shifted to a much more lenient approach to collecting the narrations, since his original intention was to collect the authentic narrations on the subject. This is obvious since the very reason he created the thread was to respond to my challenge that these narrations do not exist through authentic chains. I never argued that these didn’t exist at all (through weak chains) in Shia books.

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Status of narrators from Ahlulbayt between Shia & Sunni scholars


بسم الله الرحمن الرحیم

By Farid
Original Article link
Posted & added more info by 13S2010 (i.e. blue text)

Bismillah Al-Rahman Al-Raheem,

The following is a list of narrators that are considered to be from Ahlul Bayt according to Shia standards. I don’t need to spell it out because anyone who reads this can make their observations themselves.

I chose to keep things simple by quoting the judgements Ibn Hajar in Al-Taqreeb (Dar Ibn Hazm – First Edition) and Al-Jawahiri in Al-Mufeed min Mu’jam Rijal Al-Hadith (Mu’sasat Al-Tareekh Al-Arabi – First Edition) because they generally included final judgements on narrators based on the opinions of early scholars. Furthermore, even though none of the two are perfect, they are considered reliable references when it comes to determining the general status of narrators.

Meaning of terminologies used in the table:

Thiqa = Reliable/Trustworthy (This is the highest form of praise for a narrator’s quality in Hadith.)
Saduq = Trustworthy
Fadhel = Virtuous 
Jaleel = Dignified
Majhool = Anonymous 
…other terms are already written in English

ahlulbayt_narrators_shia_sunni

Note: Some of the tawtheeqaat by Al-Jawahiri are relied upon the views of Al-Mufeed in Al-Irshad. However, some Shia scholars consider this book a history book and don’t consider his comments regarding rijal as final due to his leniency in this book.

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