did ali anger fatimah

7/31/2019 Did Ali Anger Fatimah

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Did `Al Anger Fimah?

Author: Nader Zaveri


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Table of ContentsIntroduction ..................................................................................................................................................... 3

Key Omission of part ofMatnby the Sunns:............................................................................................................... 5

Analysis of the Chain of Narrators:................................................................................................................................ 6

1. Àl b. Amad ( ) - Majhl(Unknown) .............................................................................................. 6

2. Ab al-Àbbs, Amad b. Muammad b. Yaya ( ) - Majhl(Unknown)........ 6

3. Àmr b. Ab al-Miqdm ( )Majhl (Unknown) .................................................................... 7

4. Ziyd b. Àbd Allh ( )Majhl(Unknown) ................................................................................. 9

Conclusion: ...................................................................................................................................................................... 10

Second Narration: ......................................................................................................................................... 11

Analysis of the Chain of Narrators:.............................................................................................................................. 12

1. My Father (Àl b. al-ussayn b. Bbuwayh al-Qumm- )Thiqah.......................... 12

2. Saàd b. Àbd Allh ( )Thiqah................................................................................ 12

3. al-asan b. Àrafah ( )Majhl.................................................................................. 134. Wak`( )Majhl........................................................................................................................................ 14

5. Muammad b. Isrl ( )Majhl................................................................................................ 14

6. Ab li ( )Majhl............................................................................................................................. 15

7. Ab Dharr ( )Thiqah................................................................................................................................ 15

Conclusion: ...................................................................................................................................................................... 15

Bibliography .................................................................................................................................................. 16


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Introduction

.

() All praise is due to Allah, we praise Him, and seek from His aid, and His forgiveness, and His guidance. And we seek

refuge in Allah from the impurity that is in ourselves and that which results from our evil actions. Whomever Allah guides,

then he cannot go astray. And whomever He lets go astray, cannot then be guided.

And I bear witness that there is no god but Allah, He is the One without a partner; and I bear witness that Muhammad is

his slave and messenger, He chose him for his guardianship, and distinguished him with His message, and blessed him

with the prophet-hood; (he was) a trustee of His veiled, and a mercy unto the worlds the blessings of Allah upon him -

Muhammad and his family () 1

There is a famous adth of the Prophet ) (about Fimah ) ( in which he says,Whoever angers Fimah has angered me. Recently, Sunns have attempted to take out narrations from theShàh books which alludes to Imm Àl) (angering Fimah ) (

There are two narrations that allude to this, both of the narrations are from al-adqsÌlal al-Shari`.These narrations are fairly lengthy, so I will only translate the pertinent portions of the matn(content of the

adth), and then I will analyze each adth individually. I will not only analyze each adths sanadvia Shàhbooks ofRijl, but I will also delve into the Sunn books ofRijlfor many of the narrators, in order to get a

holistic perspective on certain narrators.

After my analysis, inshAllh, you will see that these narrations are a pure fabricationagainst ImmÀl) (, in order to lower his status.

1This is the way our Aimmah () have started off their speeches. This is a aadth that is narrated in al-Kulayns al-

Kf, vol. 3, pg. 422-423, adth # 6; this adth has is a (Authentic) according to al-Majlis in his Mirt al-Ùql, vol. 15, pg. 356


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First Narration:

The first narration is from al-adqs ìlal al-Shar`. This narration is fairly lengthy; I will break up the

translation into parts for easier reading.

...

From Àmr b. Ab al-Miqdm and Ziyd b. Àbd Allh saidAb Àbd Allh ) (: That a miserable man from themiserable people came to Fimah, daughter of the Messenger of Allh ) ( and he said to her (

) : Do you not know that Àl has proposed to the daughter of Ab Jahl? She ) (said: Is it true whatyou say? And he said: He said three times, It is true what I say! And jealousy entered into her, she could not control

herself, and that Allh ) (has decreed that women be jealous and that men do jihd. And He has made for

the patient women have reward what He has made for the murbi(teacher) and the muhjir in the way of Allh.

He ) (said: Fimahs grief became intense from that, and she remained contemplating (about that) untildarkness came in the night. And she ) ( carried al-asan on her right shoulder and al-ussayn on her leftshoulder and she took Umm Kulthm in her left hand, then she moved to the room of her father. And Àl came to his

room and he did not see Fimah, and his grief intensified for that and it became great on him, and he did not know the

story. And he was ashamed to call her from the house of her father, so he went to the masjid and prayed in it, what Allh

willed. Then, he gathered sand from the masjid and reclined upon it.


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And when the Prophet ) ( saw what Fimah overflow with tears of grief, then he got dressed andentered the masjid. And he remained in the state of prayer between ruk` and sujd and when he would pray two

rakkaàh, he would pray to Allh to remove the grief and sadness from Fimah, and that he left her turning and deeply

breathing. And when the Prophet ) ( saw that she couldnt become happy and sleep, and could notbecome resolved. He ) ( said to her ) (, Rise, O daughter! And she rose, and theProphet ) ( carried al-asan and Fimah carried al-ussayn, and she took Umm Kulthm until

they reached Àl) (, and he was sleeping. And the Prophet ) ( placed his foot on himand pinched him. And he ) (said: O Ab Turb, you have troubled many inhabitants. And he said,call to me Ab Bakr from his house, and Ùmar from his majlis, and take Talah from his house and they gathered with

the Messenger of Allh. So the Messenger of Allh ) (: O Àl, Do you know that F imah, is apiece of me, and I am from her. And whoever disturbs her, disturbs me, and whoever disturbs me, disturbs Allh. And

whoever disturbs her after my death, is like whoever disturbs her during my life, and whoever disturbs her during my life

is like whoever disturbs her after my death2

Key Omission of part of Matnby the Sunns:

The Sunns usually always post the part of the adth in which I have translated, but they either ignorantly or

dishonestly truncate a key part of the matn(content) of the adth in which it refutes the whole reason forFimah ) ( becoming hurt. Here is the key omission:

He ) (said, Àl) (said: Yes, O Messenger of Allh ) (. He () said: So why have you done so? Àl) (said: By the One who has sent you as the true Prophet, Ihave not done which she was informed of, and it has not occurred. And the Prophet ) (said: You

are truthful. Fimah ) ( became happy by that, and she smiled until you could see her mouth

2Al-adq, Ìlal al-Shari`, vol. 1, ch. 149, pg. 185-189, adth # 2, al-Majlis, Bihr al-Anwr, vol. 43, ch. 7, pg. 201-207, adth # 31


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As you can see after Fimah ) ( complained to her father about Àls ) ( supposed proposal toAb Jahls daughter, and the Prophet ) (confronted Imm Àl) ( whether or not hehad done it, but Imm Àl) ( denied it and the Prophet ) (said the Imm Àl) (had spoken the truth.

Analysis of the Chain of Narrators:

Even though we have shown that within this adth it denies Imm Àls ) (proposal to Ab Jahlsdaughter. This adth still shows that Fimah ) (was angry at one point in time at Imm Àl) (,so we shall analyze the sanad(chain of narrators) of this adth in depth. We will go from al-adqs shaykhtothe primary narrators from Imm al-Sdiq ) (.

1. Àl b. Amad ( ) - Majhl(Unknown)

The shaykhof al-adq, can either be Ab al-Qsim, Àl b. Amad b. Muammad b. Ìmrn al-Daqqqor Àl b. Amad b. Msa b. Ibrhm al-Daqqq. Both al-Khoei3and Àl al-Namz al-Shahrd4 believethat they are the same person. al-adq has given tara5on both of them in his books. For example,he gives taradon Àl b. Amad b. Muammad b. Ìmrn al-Daqqq in his Ùyn al-Akhbr al-Ri6ashas been pointed out by al-Khoei7, but as al-Khoei points out throughout his book Mu`jam Rijl al-adth, al-adqs taraortaraum8does not imply tawthq9for a narrator. Other than Àl b. Amadnarrating his adth to al-adq, there is nothing else said about him in the classical books ofrijl.

In conclusion, Àl b. Amad is majhl (unknown), because of lack oftawthq for him in the books ofRijl. Muammad al-Jawhiri says in his al-Mufd min Mu`jam Rijl al-Hadth, according to al-Khoeisstandards, they are both majhl10.

2. Ab al-Àbbs, Amad b. Muammad b. Yaya ( ) - Majhl(Unknown)

His full name is Ab al-Àbbs, Amad b. Muammad b. Yaya b. Zakariyyah b. al-Qan. al-Khoei

puts him under the entry of Amad b. Yaya b. Zakariyyah, they are the same person when you look at

3 al-Khoei, Mu`jam Rijl al-Hadth, vol. 12, pg. 279, person # 79204

al-Shahrd, Mustadarakt ìlm al-Rijl, vol. 5, pg. 301, person # 96825

Saying () May Allh be pleased with him after his name.6

Al-adq, Ùyn al-Akhr al-Ri, vol. 1, ch. 28, adth # 86:

:::

7al-Khoei, Mu`jam Rijl al-Hadth, vol. 12, pg. 277, person # 7911

8Saying () May Allh have Mercy upon him after his name.

9Proof of trustworthiness of a narrator

10al-Jawhir, Mufd min Mu`jam Rijl al-adth, pg. 384, person # 7908


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his kunya, Ab al-Àbbs. Also, another indicator that this is same person is the fact that Àl b. Amadb. Msa al-Daqqq narrates from him11.

The classical books ofRijlhave not mentioned this person; even the post-classical books ofRijl(i.e.al-Hill al-Khulsah, al-Ardabil, Jmi` al-Ruwt, etc.) have not mentioned anything about him.

According to al-Khoei, Amad b. Muammad b. Yaya is majhl (unknown)12, and al-Shhrd alsosays that he is majhl (unknown)13.

Because of the fact that he is such an unknown person, there is no death date mentioned for him. One

way to guesstimate when the said narrators lived or died is to look at his contemporaries and see when

they died. The majority of Amad b. Muammads contemporaries died early 300s. For example,

Muammad b. Ab Àbd Allh Ja`far al-Asad died in the year 312 AH, and Ab Àl b. Hammm died in

either 332 or 33614.

3. Àmr b. Ab al-Miqdm ( )Majhl (Unknown)

His full name is Àmr b. Thbit b. Hurmuz al-add, commonly known as Àmr b. Ab al-Miqdm.According to Ja`far al-Subn15, he has narrated 69 ahdth (pl. of adth) in the Kutub al-Arbaàh16.

According to al-Najsh, Àmr b. Thbit is a companion of the 4th, 5th and 6thImms17. Al-Khoei says

that he has not found a narration in which he is directly narrating from the 4thImm18. Both al-s andal-Barq do not mention him as a companion of the 4thImm, they only mention him as the companionof the 5th and 6thImms.

According to the SunnRijlscholar al-Mizz(d. 742), he lists the narrators whom Àmr b. Ab al-Miqdm narrates from, and he does not mention Àl b. al-ussayn () . 19

It is safe to assume either the adth that al-Najsh saw in which Àmr b. Ab al-Miqdm narratesfrom the 4thImm are lost, or al-Najsh made a mistake.

There are three different views according to the Shàh concerning Àmr b. Ab al-Miqdm:

1. Thiqah (Trustworthy) The scholars who consider Àmr as thiqahare taking their viewfrom a narration found in al-KashsRijl20. This adth is da`f (weak) because of it being

11al-adq, Man L Yauruh al-Faqh, vol. 2, pg. 238, adth # 2292; al-adq, al-Aml, Majlis # 55, pg. 341, adth # 1; ibid, Majlis

# 67, pg. 435, adth # 2; ibid, Majlis # 74, adth # 5; al-adq, al-Khil, vol. 1, pg. 211, adth # 3512

al-Khoei, Mu`jam Rijl al-Hadth, vol. 3, pg. 159, person # 101513

al-Shahrd, Mustadarakt ilm al-Rijl, vol. 1, pg. 508, person # 184414

Ja`far al-Subn, Mawsàh abaqt al-Fuquh, vol. 4, pg. 157, person # 137215

Ibid, vol. 2, pg. 422, person # 58116

Kutub al-Arbaàh (lit. Four Books) They are the four main books which jurisprudence are derived from. They are 1.) Al-Kfby al-

Kulayn; 2.) Man L Yauruh al-Faqh by al-adq; 3.) Tadheeb al-Ahkm by al-s; 4.)Al-Istibsrby al-s.17

Al-Najsh, Rijl, pg. 290, person # 77718


al-Mizz, Tahdhb al-Kaml, vol. 21, pg. 533-539, person # 433320

al-Kash, Ikhtiyr Maàrifah al-Rijl, vol. 2, pg. 392, adth # 789


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mursal(disconnected)21 and containing a majhl(unknown) narrator22,Ab al-Ùrndus al-Kind.

Other scholars, like al-Khoei23, attempt to authenticate him because of him being a narrator

in Àl b. Ibrhm al-Qumms Tafsr24, this form oftawthqt al-mah (mass authenticating

of narrators) has been rejected by many scholars.

2. Da`f(Weak) The scholars who consier Àmr as da`fare taking their view from Ibn al-Ghairs Kitb al-Duàf, where he says that Àmr b. Ab al-Miqdm is da`f jiddan (veryweak)25. However, there is ikhtilfregarding the authenticity of the Kitb al-Duàf being

attributed to Ibn al-Ghair, which is the reason why many scholars have not weakened

him.

3. Majhl (Unknown) / Mukhtalif Fhi (Difference of opinion about him) - Many

scholars have taken the safe approach and have done tawaqquf(desist in making a

judgment on him) and say that he is eithermajhl(unknown) or say mukhtalif fhi

(difference of opinion on him)26. They have taken this approach because Àmrs condition

(l) is indiscernible.

I say: The best view on Àmr b. Ab al-Miqdm is that he is majhl (unknown), because his status is

unknown amongst the scholars ofadth and rijl.

Even though Sunnaadth and their books on Rijldo not hold any weight to the Shàhs, it is good to

see the view of a particular person from a holistic perspective. When we look at the Sunn books of

Rijl,he is weakened by almost every major Sunnrijlscholar.

1. Ibn Saàd (b.163-d.230) in his al-abaqt al-Kubrasays: He is nothing, and do not write hisadth, he is excessive in his shìsm27

2. Ibn Mu`n (d. 233) in his Trkh Ibn Mu`nsays: He is not trustworthy, nor is he reliable283. al-Bukhr (d. 256) in his al-Duàf al-aghrsays: He is not strong294. al-Nas (b.215-d.303) in his al-Duàf wa al-Matrknsays: He is abandoned in adth305. Ibn Ab tim (b. 240-d.327) in his al-Jar wa al-Ta`dlasks his father about him and he says:

Da`f in adth, writing his adth is destructive, and his view was of extreme Shìsm. He alsoasked Ab Zuràh about him and he said: Da`f in adth31

21It is mursalbecause in there is a missing name in the chain of narrators ( From a man from Quraysh)

22


al-Jawhir, Mufd min Mu`jam Rijl al-adth, pg. 431, person # 884924

Al-Qumm, Tafsr, pg. 39 (Under the tafsrof Srah al-Baqarah (2) : verse 34)25

Ibn al-Ghair, Kitb al-Duàf, pg. 73, person # 7626

Al-Majlis is one ofthe major scholars who has said he is either da`for mukhtalif fhi(See: al-Majlis, Rijl, pg. 270, person # 1334)27

Ibn Saàd, al-abaqt al-Kubra, vol. 6, pg. 358, person # 268028

Ibn Mu`n, Trkh Ibn Mu`n, vol. 3, pg. 366, person # 178129

al-Bukhr, al-Duàfal-aghr, alab, Dr al-Wa`, Muammad Ibrhm Zyad, pg. 83, person # 25730

al-Nas, al-Duàf wa al-Matrkn, pg. 80, person # 45031

Ibn Ab Htim, al-Jar wa al-Ta`dl, vol. 6, pg. 223, person # 1239


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6. Ibn ibbn (d. 354) has included him in his al-Majrn min al-Muaddithn wa al-Duàf wa al-Matrkn (The Wounded from the Narrators ofadth, and the Weak and Abandoned ones). Hesays that Àmr b. Ab al-Miqm narrates fabricated things, and it is not permitted to mentionwhat he says except from authentic paths32

I am not concerned with what the Sunn scholars have to say, because many times they haveweakened our major narrators because of him being extreme in Shìsm (i.e. Zurrah). There are some

cases, though, in which the narrator is called a liar from both Sunns and Shàhs.

My main concern with the Sunn books is what they have to say about Àmr b. Ab al-Miqdms year ofdeath. According to all SunnRijlauthorities, they say that Àmr b. Ab al-Miqdm died during the

caliphate of Hrn al-Rashd33. Hrn al-Rashd was in caliphate from the years 170/786 to 193/809.OtherRijlscholars give a more specific death date for Àmr, they say that he died in either the years170 or 172 AH34.

This is very important because as we have established from the previous narrator, whom we tried to

guesstimate a death date, all of his contemporaries dying in the early part of the 300s AH. This makes it

a minimum of a 130 year gap between Àmr b. Ab al-Miqdm and Amad b. Muammad b. Yaya al-Qan! When you look at the adth in which Amad b. Muammad b. Yahya narrates, it takes him at

least 3 people in between him and the companion of the 6 thImm, sometimes it takes him 4 or morenarrators in between to narrate from the companion of the 6thImm.

4. Ziyd b. Àbd Allh ( )Majhl(Unknown)

In the chain of narrators there is a , which indicates that both Ziyd b. Àbd Allh and Àmr b. Ab al-Miqdm narrate this adth from Ab Àbd Allh () and they both narrate this adth to Amad b.Muammad b. Yaya. We have analyzed Àmr b. Ab al-Miqdm already, now we need to analyze

Ziyd b. Àbd Allh and his status according to the scholars of adth from both Sunns and Shàhs.

Ziyd b. Àbd Allh has never narrated a adth in ourkutub al-Àrbaàh. The only time he has beenmentioned in ourkutub al-Àrbaàhis a adth narrated by al-asan b. al-ayqal in which he narratesfrom Imm al-diq () and Ziyd b. Àbd Allh was sitting with him35. In al-Majliss magnumopus, Bihr al-Anwr, Ziyd b. Àbd Allh has only narrated 5 different adth.

When we look through the Shàh classical books ofrijl, there is no one by the name ofZiyd b. Àbd

Allh. Even when you look through al-Khoeis major book ofrijl, Mu`jam Rijl al-adth, which consistsof 24 volumes, there is no narrator that is named Ziyd b. Àbd Allh () . The only Shàh rijlbook that I could find that even mentions Ziyd b. Àbd Allh is al-Shahrd massive work calledMustadarakt Ìlm al-Rijl36.

al-Shhrd mentions two people by the name of Ziyd b. Àbd Allh. One of them is Ab Muammad,Ziyd b. Àbd Allh b. al-ufayl al-`mir al-Buk al-Kf and the other person is Ziyd b. Àbd Allh al-

32

Ibn ibbn, al-Majrn, vol. 2, pg. 76, person # 62533

Ibn Saàd, al-abaqt al-Kubra, vol. 6, pg. 358, person # 268034

Ibn ibbn, al-Majrn, vol. 2, pg. 76, person # 62535

al-Kulayn, al-Kf, vol. 4, pg. 564, adth # 3; al-s, Tahdhb al-Akm, vol. 6, ch. 5, pg. 13, adth # 636



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Mukr37. al-Shhrd believes that both people are the same person38. After careful research, I agreewith al-Shhrd, they are one and the same person. al-Majlis quotes from al-Amlof al-s and puts

the name Ziyd b. Àbd Allh al-Mukr39, but when we look at the original al-Amlof al-s40, hisname is Ziyd b. Àbd Allh al-Buk.

According to Shàhs, Ziyd b. Àbd Allh is majhl (unknown), and since we have established Ziydb. Àbd Allhsfull name we can look through the Sunn books ofrijlto see the status of him.

When we look to the Sunn books ofrijlthere is a difference of opinion regarding him. Some say thathe is da`f, while other say he is thiqah, especially in regards to adth about al-maghz(invasions)41.Ibn ajr says that he is truthful and reliable in invasion (adth)42. Ziyd b. Àbd Allh has narrated in

four43 of the six major books ofadth for the Sunnis.

One of the most important things that can be seen from the Sunn books is what was not mentioned intheir books, and that is the fact that they neversaid that Ziyd b. Àbd Allh was a Shàh. Add that to

the fact that he has never narrated in ourkutub al-Arbaàh, it is safe to assume that Ziyd b. Àbd Allhwas a Sunn. This is a very important point given the fact that the story about Imm Àl () proposing to the daughter of Ab Jahl is narrated all overSunn books. It can be assumed that this wasa Sunn adth which has been put into ouradth books. al-adq has been known to have many

adth that go through Sunn chains, so this is not out of the ordinary.

Conclusion:

This adth is Da`f Jiddan (Very Weak), because there are three majhl(unknown) narrators. This adthalso has a narrator in which there is heavy ikhtilf(difference of opinion) regarding him, some say he is da`f(weak) while others say he is thiqah (trustworthy). We concluded that the best view on Àmr b. Ab al-

Miqdm is to say he is majhl (uknown). The weakest point is not the narrators mentioned in the adth, theweakest part of this whole narration is the gap of 130+ years between the narrators Àmr b. Ab al-Miqdm and

Amad b. Muammad b. Yaya al-Qan. This means that there is a minimum of 3+ narrators missingbetween these two individuals, making this narration extremely weak.

Our scholars from the very beginning have rejected this adth. al-Sharf al-Murtaa in his Tanzh al-Anbiysays this about the narrations of Imm Àl () proposing to the daughter of Ab Jahl, We say that thisnarration is false and a fabrication, and it is not recognized nor is it authentic to the people of transmission (i.e.

adth scholars)44

37Ibid, vol. 3, pg. 449, person # 5853

38Ibid

39al-Majlis, Bihr al-Anwr, vol. 44, ch. 30, pg. 229, adth # 11

40al-s, al-Aml, Majlis # 11, pg. 316, adth # 88 (in Majlis) & # 641 (in book)

41al-Dhahab (d. 748), Siyar al-Àlm al-Nabul, vol. 9, pg. 6, person # 1

42Ibn Hajr, Taqrb al-Tahdhb, pg. 220, person # 2085

43al-Bukhri, Muslim, Ibn Mjah and al-Tirmidh

44al-Murtaa, Tanzh al-Anbiy,pg. 210-211: (ARABIC - )


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Second Narration:

From Ab Dharr, may Allh have Mercy upon him, said: I and Ja`far b. Ab Tlib migrated to Abyssinia. And a slave girl

that valued 4,000 dirham was gifted to Ja`far. And when we arrived to al-Madnah, he presented her to Àl () , so she may serve him ) (. Àl made her stay in the house of Fimah ) (. One day, she

saw the Àls) ( head in the lap of the slave girl, and she said, O Ab al-asan, have you done it? He () said, No, by Allh, O daughter of Muammad, I have done nothing, so what is it that you want? She said: Giveme permission to go to my father, the Messenger of Allhs, house. He ) (said: I have given you permission,

so she wore her jilbband her burqa`

And she went to the Prophet ) (. Jibral descended upon the Prophet ) ( andsaid, O Muammad, Allh says on you peace, and he said to you that this Fimah ) ( will come to you


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complaining about Àl, and do not accept anything about Àl from her. Then F imah ) ( entered, and theMessenger of Allh ) (said to her, you have come to complain about Àl,She said: Yes, by theLord of the Ka`bah! So he ) (said to her: Return to him despite your satisfaction of him So shereturned to Àl) (, and she ) ( said to him ) (: O Ab al-asan, you have disdained mysatisfaction (i.e. your pleasure is above my displeasure) she said that to him three times. So Àl) ( said to

her, you complained about me to my close friend (khall) and my love, the Messenger of Allh () I have freed the slave girl for Allh, and the 400 dirham which was left over from my gift (i.e. slave girl), I havegiven sadaqah(charity) to the poor people of Madnah, then he got dressed and wore his shoes and went to the Prophet

) (. And Jibral descending and said, O Muammad, Allhs says on you peace, and he said to sayto Àl, you have been awarded Jannahbecause you have liberated the slave girl for the satisfaction of Fimah (

) , and for the 400 dirham which you have given for charity for it. And you may allow into Jannahanyone you wishwith My Mercy, and take out anyone from the fire with My Forgiveness. Àl) (said: I am Allhs divider

between heaven and hell45

Analysis of the Chain of Narrators:

1. My Father(Àl b. al-ussayn b. Bbuwayh al-Qumm- )Thiqah

al-adq narrates this adth directly from his father. His father is Ab al-asan, Àl b. al-ussayn b.Msa b. Bbuwayh al-Qumm, and he is thiqah(trustworthy) by al-Najsh46, al-ss al-Rijl47, al-

sal-Fihrist48. According to al-Khoei he has narrated 296 adth49. He died in the year 329 AH50.

2. Saàd b. Àbd Allh ( )Thiqah

Saàd b. Àbd Allh b. Ab Khalaf al-Ashàr al-Qumm is one of the shaykhsof al-adqs father. He isthiqah(trustworthy) according to al-Najsh51, al-s52, al-ill53, and all major Shàh scholars.

According to both al-Khoei54 and al-Subn55, Saàd b. Àbd Allh narrates 1,142 adth. He died inthe year 299 or 301 AH56.

One of the most interesting things about Saàd b. Àbd Allh is the fact that according al-Najsh, Saàdhas heard a lot of adth from the `mah (Sunns), and he traveled in search ofadth and he met their

45al-adq, Ìlal al-Shari`, vol. 1, ch. 130, pg. 163-164, adth # 2; al-Majlis, Bihr al-Anwr, vol. 43, ch. 6, pg. 147-148, adth # 3

46al-Najsh, Rijl, pg. 261, person # 648

47

al-s, al-Rijl, pg. 432, person # 6191 (in book)48

al-s, al-Fihrist, pg. 273, person # 39349

al-Khoei, Mu`jam Rijl al-adth, vol. 12, pg. 388, person # 805450

al-Najsh, Rijl, pg. 262, person # 64851


al-s, al-Rijl, pg. 427, person # 6141; al-s, al-Fihrist, pg. 75, person # 30653

al-ill, Khulah al-Aqwl, pg. 78, person # 354

al-Khoei, Mu`jam Rijl al-adth, vol. 9, pg. 83, person # 505855

Ja`far al-Subn, Mawsàh abaqt al-Fuquh, vol. 3, pg. 263, person # 92456



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honored (shaykhs)57. One of the people whom Saàd b. Àbd Allh has met and heard adth from is

al-asan b. Àrafah58. In this adth, Saàd b. Àbd Allh narrates from al-asan b. Àrafah.

3. al-asan b. Àrafah ( )Majhl

al-asan b. Àrafah narrates this adth in Surr minRay59

. al-asan b. Àrafahs name is not found inany of the classical Rijlbooks others than al-Najshs statement that Saàdb. Àbd Allh has heard

many adth from major Sunn narrators. This makes al-asan b. Àrafah very majhl (unknown). Ihave looked through ourKutub al-Arbaàh, and al-asan has never narrated a adth in there. He has

narrated only 12 adth in al-Majliss Bir al-Anwr.

Now, we must turn our attention to the Sunn books ofRijl, and see if they have said anything aboutal-asan b. Àrafah, and what they have said about him. In the Sunn books, al-asan b. Àrafahs fullname is al-asan b. Àrafah b. Yazd al-Àbad, Ab Àl al-Baghdd. There is a difference of opinionon the year al-asan was born, some say he was born in the year 158 AH60. Other scholars say that he

was born in the year 150 AH61, the same year that al-Shfi`, Bishr b. al-Hrith and Khalaf b. Hishm62.

al-asan b. Àrafah died in the city of Samarra in the year of 257 AH63

.According to Ibn Ab tim, al-asan lived for 110 years, he had 10 children, and he named them all after the 10 promisedparadise64,

According to Sunnbooks ofRijl, al-asan b. Àrafah is thiqah(trustworthy). al-Dhahab calls him

al-Imm, al-Muaddith, al-Thiqah65. Yaya b. Mu`n says that he is thiqah66, and Ibn Abal-tim sayshe is adq (truthful)67. None of the Sunn books ofRijlsay that al-asan was a Shàh, so al-Najshwas correct when he said that al-asan b. Àrafah was a Sunn whom Saàd b. Àbd Allh heard his

adth.

Even though when looking to the Sunn books ofRijlthey never mention Saàd b. Àbd Allh narrating

from al-asan b. Àrafah, by looking at the statement of al-Najsh, and what is said in the chain ofnarrators indicates direct transmission68. From what I have seen is that Saàd b. Àbd Allh did notnarrate adth from al-asan b. Àrafah in Sunn books, which is the reason for the Sunns notmentioning Saàds name.

57ibid

58ibid

59al-Mu`tassim in the year 221 changed the capital of his khalfahfrom Baghdd to Samarrah, and he name it Sirr min Ray, the

city stayed that name for 54 years, until it was changed to Samarra, which continues to be the name today.60

al-Khab al-Baghdd, Trkh Baghdd, vol. 8, pg. 398, person # 388561

Ibid; al-Dhahabi, Siyar al-Àlm al-Nabul, vol. 11, pg. 548, person # 16362


ibid64

al-Dhahabi, Siyar al-Àlm al-Nabul, vol. 11, pg. 548, person # 16365




In this sanadSaàd b. Abd Allh said, al-asan b. Àrafah has narrated to us in Sirr min Ray. This denotes that there was direct

contact between Saàd b. Àbd Allh and al-asan b. Àrafah. Also, al-Najsh saying that Saàd b. Abd Allh heard a lot ofadth

from him, implies direct contact.


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4. Wak`( )Majhl

Wak ` is narrating this adth to al-asan b. Àrafah, and since al-asan is not found in our books ofRijl. We will need to see if according to the Sunnis, one of al-asans shaykhswas named Wak`.

According to al-Mizzi69, al-asan b. Àrafah narrates some of his adth from Ab Sufyn Wak` b. al-

Jarrb. Mal. When you look through the Sunn books, al-Mizzwas correct in saying that Wak b. al-Jarr has narrated some of his Adth to al-asan b. Àrafah. al-abar70, Ab Ya`la al-Mal71, al-Khab al-Baghdd72 all have adth where al-asan b. Àrafah specifically says Wak b. al-Jarrhasnarrated to us73.

According to Ibn ibbn, Wak` b. al-Jarrh was born in the year 12974.Ab Sulaymn al-Rab` (d. 379)

agrees with Ibn Hibbn and says that he was born in the year 12975.According to Ibn Àskir(d. 574)76,Ibn ibbn77, and many others Wak` died in the year 196 AH.

Wak` b. al-Jarr is considered very trustworthy(reliable)according to the Sunn books ofRijl.

Amad b. anbal quotes his father saying I have not seen anyone contain more knowledge than

Wak`

78

. al-Dhahab says he is a fidh one of the leaders of knowledge

79

5. Muammad b. Isrl ( )Majhl

In the Shàh classical books ofRijl, there has been only one person named Muammad b. Isrl, andhe has been said to be the companion of Imm al-diq () . 80 al-Shhrdbelieves that thenarrator in this sanadis the same person that is mention by al-s as being a companion of the 6th

Imm ()81 . al-Shhrd maybe correct in his assumption, because Imm al-diq was an Immfrom the year 114 to 148 AH. Wak` was not born until the year 129 AH, so Wak` would have to haveheard this adth from Muammad b. Isrl during the latter part of Imm al-diqs () immah.This assumption made by al-Shhrd of Muammad b. Isr`l in this chain being the same one

mentioned by al-s is not highly likely, but there is an chance of them being the same.

69al-Mizz, Tahdhb al-Kaml, vol. 6, pg. 202, person # 1243

70al-abar,Jmi` al-Bayyn f Tawl al-Qurn, Amad Muammad Shkir, Muassasah al-Rislah, 1

st, 1420/2000, 24, vol. 3, pg. 588,

adth # 3168 (ARABIC TEXT)

":"::.

71Ab Yaàla al-Mal, MusnadAb Ya`la, vol. 1, pg. 405, adth # 533 (ARABIC TEXT)

: :

72


This wording has narrated to us ( ) shows that there was a direct contact between al-asan b. Arafah and Wak` b. al-Jarr74

Ibn ibbn, Mashhr Ulem al-Amr, vol. 1, pg. 272-273, person # 137475

al-Rab`, Trkh Mawld al-Ùlem wa Waftuhum, vol. 1, pg. 303 (under the year 129 AH)76

Ibn Askir, Trkh Dimishq, vol. 63, pg. 60, person # 798977

Ibn ibbn, Mashhr Ulem al-Amr, vol. 1, pg. 272-273, person # 137478

al-Mizz, Tahdhb al-Kaml, vol. 30, pg. 471, person # 669579

al-Dhahab, Mzn al-Ìtidl, vol. 4, pg. 335, person # 935680

al-s, Rijl, pg. 277, person # 4008 (in the book) & # 33 (33rd

companion of Imm al-diq () named Muammad)81



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The only thing mentioned about Muammad b. Isrl in the Shàh books ofRijlis the fact that he isthe companion of the 6thImm, he would be deemed majhl(unknown) because of lack oftawthq for

him.

In this sanadWak` b. al-Jarr is narrating this adth from a person named Muammad b. Isrl.

When looking through the various Sunn books ofRijl, such as al-Mizz82, al-Dhahab83, Ibn Hajr84, youdo not find anyone by the name of Muammad b. Isrl as one of the shaykhsof Wak.

6. Ab li ( )Majhl

Since we were unable to distinguish who the Muammad b. Isrl is in this sanad, this means that

distinguishing who Ab Sli, whom Muammad b. Isrl is narrating from, will be almost impossible.

The only thing mentioned in this sanadis Ab Sli, which is a persons kunya.

One way for us to figure out who Ab Sliis by looking at the student of Ab Dharr al-Ghaffr, the

person whom Ab Sli has allegedly narrated this adth from. By looking through both the Sunn85

and Shàh86

books ofRijl, I went through all the students of Ab Dharr and I could not find any of hisstudents with the kunyaof Ab li.

This means that this person is very majhl(unknown) to both Sunns and Shàhs and their books of

Rijland adth.

7. Ab Dharr( )Thiqah

Jundub b. Jundah, or more famously referred to as Ab Dharr al-Ghaffris one of the most famouscompanions of the Prophet Muammad () . Both Sunns and Shàhs say that he isthiqah(trustworthy), and he died in the year 32 AH in a place called Rabadhah87.

Conclusion:

This adth is da`f jiddan (very weak) according to the Shàh standards ofìlm al-adth. al-adq narrates

this adth, but after Saàd b. Àbd Allh al-Qumm, the sanadgoes through a Sunn chain of narrators until itends up at Ab Dharr al-Ghaffr. As I have pointed out in the first adth, al-adq has been known to takemany Sunnasnd(pl. ofsanad). According to Shàh ìlm al-Rijl, there are fourmajhl(pl. of majhl)narrators. Even if we were to analyze this adth per the Sunn standards of adth, this adth would still be

deemed as Da`f (weak), because of the unknown and indistinguishable narrators in the sanad.

__________________

Nader Zaveri

28thJamd al-Thn, 1433


83al-Dhahab, Siyar al-Àlm al-Nabul, vol. 9, pg. 141-142, person # 48

84Ibn ajr, Tahdhb al-Tahdhb, vol. 11, pg. 123, person # 211


86al-Khoei, Mu`jam Rijl al-adth, vol. 5, pg. 138-144, person # 2393

87200 km northeast of Madnah


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