Yellow shoes. And what do you know about yellow shoes? March 27, 2013 at 3:51 pm | Posted in Hadith analysis, On authenticy of shia texts | Leave a comment        1 Votes

Bismillah,  chief of shias, shaykh, al-muhadith as-Saduq narrated in his “al-Khisal” (p99):

Translation:

“My father -may Allah be pleased with him- told us: Ahmad ibn Idris told us: Muhammad ibn Ahmad told me: on the authority of Musa ibn Omar, on the authority of Abdullah ibn

Jibillah, on the authority of Hanan ibn Sudayr, he said: I entered on Abu Abdullah -peace be upon him- wearing a black sandal, so he said: ‘What’s with you wearing a black sandal? Did you not know that it has three traits?’ I said: ‘what are they, may I be sacrificed for you?’ He said: ‘it causes weak eyesight, loss of the erection, and anxiety, and in addition to (all) that it is the wear of the arrogant;…’!!!! [and 'Abu Abdullah' went on:] ‘,..so wear yellow sandals, for they have three traits’!!! I said: ‘What are they?’ He (Abu Abdullah) said: ‘sharpens eyesight, hardens the penis, and expels anxiety, and in addition to (all) that its the wear of prophets -peace be upon them’”.

Shia Narrators in Sunni Hadiths are Not Twelvers February 27, 2012 at 4:57 pm | Posted in Hadith analysis, Ilmul Hadith and Rijal of Shias, Refuting shia doubts | Leave a comment        Rate This

Bismillah Alrahman Alraheem,

I am sure that you are already aware that much has been written by Twelver scholars about the reliance of Sunnis on Shia narrators. Of course, you are most likely also aware that the typical Sunni response is that there are no evidences that these Shias are Twelvers, but rather, are political Shias, that preferred Ali to Uthman, or were those that were critical of the people of Al-Shaam. However, neither of the two sides, in my opinion,

have brought sufficient evidence to back up either claim, even though the burden of proof is upon the Twelvers of today.

In this post, I share a few examples that will be sufficient in proving that there is no reason to believe that when Sunni scholars used terms like “shi’ee” or “rafidhee” that they were not referring to Twelvers.

1) Mohammed bin Ishaaq Al-Madani, the author of the seerah:The Sunni scholar Al-Khateeb Al-Baghdaadi said: Some scholars didn’t see authority in the narrations of Ibn Ishaaq for reasons like: his tashayyu, his attribution to al-qadr, and his tadlees.

The Shi’ee scholar Al-Tusi said under his list of companions of Al-Baqir: Mohammed bin Ishaaq Al-Madani,sahib al-siyar, ’aami.

2) Abdulsalam bin Salih Al-Harawi:The Sunni scholars said:Yahya bin Ma’een said: Thiqa saduq ila anahu yatashayya’.

Al-Daraqutni and Al-Uqaili said: He was a vile rafidhi.

The Shia scholar Al-Tusi said: Aami.

3) Abbad bin Ya’qoub Al-Rawajini:The Sunni scholars said:Ibn Adi said: He is extreme in his tashayyu.Salih bin Mohammed said: He used to curse Uthman.Al-Daraqutni said: He is a truthful shi’ee.Ibn Hibban said: He was a rafidhi that called to it.

The Shi’ee scholar Al-Tusi said in his Fihrist: He was Aami al-mathhab.

4) Khalid bin TahmanThe Sunni scholar Abu Hatim said: He was one of the old shia.

The Shia scholar Al-Najashi said: He was one of the aama.

5) Ammar Al-Duhani:The Sunni scholar Sufyan bin Uyayna accused him of tashayyu.

The Shia scholar Al-Najashi said about him, in the biography of Ammar’s son: His father Ammar was a thiqaamong the aama wajhan (a major representative of them).

Note: The term aama is the term used by Shias to refer to Sunnis.

In conclusion, as we can see there is a clear contradiction between the opinions of the Sunni and Shia scholars. So, the only way to reconcile these contradictions is by saying that these narrators are Shi’ee in the eyes of Sunni scholars, in the sense of their political outlook, but are Sunnis in the eyes of the Shia scholars, for they were not Twelvers.

Tahrij of hadith Saqalain by brother Muhammad Moin January 22, 2012 at 3:51 pm | Posted in Hadith analysis | Leave a comment Tags: saqalain       2 Votes

Hadeeth Thaqalain: A systematic takhreej of its different wording.

Bismillah

This hadith has been narrated from several Sahabah, viz. Ali, Abdur-Rahman bin Awf, Abu Dharr, Zaid bin Thabit, Ibn Abbas, Ibn Umar, Jabir, Hudhaifa bin Usaid, Khuzaimah bin Thabit, Abu Sa’eed al-Khudri, Zaid bin Arqam, Sahl bin Sa’d, Dhumairah, ‘Aamir bin Lailah, ‘Adi bin Hatim, ‘Uqbah bin ‘Aamir, Abu Rafe’, Abu Shuraih al-Khuza’i, Abu Qudamah al-Ansari, Abu Hurairah, Abul Haitham bin at-Tayyahan, Umm Salamah, Umm Hani and a person from Qureish. However, most of these traditions are not established. [See the detail of these traditions in “Istijlab Irtaqa’ al-Ghuraf” (1/336-364) by Hafiz As-Sakhawi]My intention is to analyze the authenticity of different wordings of this tradition.

[1] “I am leaving behind things [or two weighty things], the first of which is the book of Allah. In it is guidance and light. So stick to it.” So he urged us to

[stick with] the book of Allah and aspired people of it. Then he said, “And my Ahlul Bayt. I remind you of Allah with regards to m Ahlul Bayt [He repeated this three times]”

In this version, Prophet (S) commanded to stick with the Qur’an particularly.This wording is established from the hadith of Yazeed bin Hayyan from Zaid bin Arqam related by Muslim, Ahmad and others.

This wording is also established in the narration of Atiyyah from Abu Sa’eed al-Khudri. Ya’qoob al-Fasawi relates in “al-Ma’rifah wa at-Tareekh” (1/537) through Fudhail bin Marzooq from Atiyyah al-‘Awfi from Abu Sa’eed with the wording similar to that of Sahih Muslim. At the end Fudhail asked Atiyyah, “Who were the Itrah of Prophet (S.A.W.)?” He replied, “His Ahlul Bayt”.

: : قال الخدري سعيد أبي عن عطية عن مرزوق بن فضيل أنبأ قال الله عبيد حدثنا : من أكبر أحدهما الثقلين فيكم تارك إني وسلم عليه الله صلى الله رسول قالعز: الله يد في طرف الأرض إلى السماء من ممدود حبل وجل عز الله كتاب الآخر

: . عن عطية سألت فضيل قال وعترتي ألا به، فاستمسكوا أيديكم في وطرف وجل : بيته أهل قال عترته؟

There are other wordings also narrated from ‘Atiyyah, and that may be due to weakness in ‘Atiyyah or it may be that some narrators while trying to narrate it through meaning, have changed the sequence of the words unintentionally. WAllahu A’alam

Similarly, this has come under the hadith of Zaid bin Hasan al-Anmati from Ma’roof bin Kharraboodh from Abu Tufayl from Hudhaifa bin Usaid. It was reported by Tabarani in “Al-Kabeer” (3/67 & 3/180) and Abu Nu’aim in “al-Hilyah” (1/355), and its Isnad is weak due to Zaid al-Anmaati, as we’ll see later.

This wording has also related by Tabarani in “Al-Kabeer” (3/66 & 5/166) through the way of Abdullah bin Bukair Al-Ghanawi from Hakeem bin Jubair from Abu Tufayl from Zaid bin Arqam. Hakeem bin Jubair was extremely weak. [Meezan (1/583)]

[2] “I am leaving behind things, which if you adhere to you shall never go astray. And that is the Book of Allah and my Ahlul Bayt [or my Itrah].”This is disputed upon. This relation is famous from the hadith of Jabir, related by Tirmidhi in “Sunan” (3786), Tabarani in “Al-Kabeer” (2680) and “Al-Awsat” (4757) through the way of Zaid bin Al-Hasan Al-Anmati from Ja’far bin Muhammad from his father (Al-Baqir) from Jabir bin Abdullah. This tradition also mentions that the Prophet (SAW) said it during

his farewell pilgrimage. This tradition is obviously Munkar for the following reasons:1. Zaid bin al-Hasan al-Anmaati was weak as stated by Hafiz Ibn Hajar in Taqreeb (1/337). Abu Hatim said that he was Munkar al-Hadeeth.2. The hadeeth of Thaqalain was said by the Prophet (SAW) at the place of Khumm. However, according to this tradition the Prophet said it during his pilgrimage, at ‘Arafah.3. Zaid al-Anmaati relates it from Ja’far as-Sadiq, while the other trustworthy narrators related it through same Ja’far as-Sadiq and they did not mentioned Ahlul Bayt. Rather,during the farewell pilgrimage the Prophet (SAW) only urged people to stick with Qur’an. This tradition could be read in Sahih Muslim and other book.If it is said that Shaykh al-Albani authenticated this, then answer would be: No, Shaykh al-Albani did not authenticate this particular incident; rather he specifically authenticated the wording which was common in both this narration and other narrations. He notified the weakness in Zaid al-Anmaati there. See, As-Saheehah (1761).

The other relation is that which was related by Tabrani [al-Kabeer (3/65)] through Abdul Malik bin Abi Suleiman and Harun bin Sa’d from ‘Atiyyah from Abu Sa’eed al-Khudri. This relation is not established due to Atiyyah. And the tradition through Atiyyah has come with the other wording also which doesn’t support this wording. Hence, this has been related through Katheer an-Nawa, A’amash, Fudhail bin Marzooq, Zakariyya and others from Atiyyah with the wording different than the wording related by Abdul Malik bin Abi Suleiman and Harun bin Sa’d.Ya’qoob al-Fasawi relates in “al-Ma’rifah wa at-Tareekh” (1/537) through Fudhail bin Marzooq from Atiyyah al-‘Awfi from Abu Sa’eed with the wording similar to that of Sahih Muslim [this has preceded earlier].Fudhail was well famous for his companionship with Atiyyah and he was much well aware of the narrations of Atiyyah than any other. Besides that, he was also supported by the tradition of al-A’amash from Atiyyah. So, it is established from this that what is established from the hadith of Atiyyah is that which come through Fudhail, and other people related it by meaning and hence came up with different wordings. Wallahu A’alam

Another tradition which contain this wording has been related through Katheer bin Zaid from Muhammad bin Umar bin Ali from his father from Ali (ra). This also has weakness in it due to Katheer bin Zaid, even though some scholar did Tawtheeq of him.

It has been recorded by Ishaq bin Rahuyah in his Musnad, as in “Al-Mutalib Al-‘Aaliyah” (16/142) by Ibn Hajar, likewise by Tahawi in Mushkil al-Aathar (5/13), through Abu ‘Aamir Al-‘Uqdi from Kathir bin Zaid from Muhammad bin ‘Umar bin Ali bin Abi Talib, from his

father, from Ali bin Abi Talib….alhadith, which has the wording, “I have left behind among that which if you stick to you shall never go astray….”.

: من فقال علي، بيد آخذا فخرج بخم، الشجرة حضر وسلم عليه الله صلى النبي أن – : أخذتم – إن ما فيكم تركت قد إني مولاه هذا فإن قال أو مولاه عليا فإن مولاه كنت . : من بكم أولى ورسوله الله أن تشهدون ألستم بيتي وأهل الله كتاب تضلوا لن به

: : مولاه كنت فمن قال بلى قالوا أولياؤكم؟ ورسوله الله وأن أنفسكم؟

Ibn Hajar said, “Its Isnad is Sahih.”I say: Katheer bin Zaid is disagreed upon. Ibn Hajar himself said in Taqreeb that he was Sadooq who used to commit mistakes. Mostly his hadith could be classified as Hasan, when not opposed by other reliable narrators. Dhahabi, after quoting this tradition in disconnected form, said that there was weakness in Katheer. [Risalah Turq hadith “man kuntu maulahu fa ‘Aliyyu maulahu” (32)]Ibn Jareer records this tradition, as mentioned in the treatise of Dhahabi and al-Bidayah of Ibn Katheer, and Ibn Abi Aasim in As-Sunnah [Zilal Al-Jannah (no.1558)] without relating the part mentioning the tradition of Thaqalain, while ad-Dawlabi related it in “Adh-Dhurriya at-Tahirah” (237) in disconnected form through Muhammad bin Umar bin Ali from Ali.

This version was also related by al-Bazzar in his Musnad (864) through Su’ad bin Suleiman from Abu Ishaq from Harith fro Ali. This is weak due to Su’ad bin Suleiman and Harith al-A’awar.Regarding Su’ad bin Suleiman, Abu Hatim said that he was not strong. Ibn Hibban listed him in ath-Thiqaat. [Tahdheeb (3/401)] It is not known whether he heard this from Abu Ishaq before Ikhtilat or after it. And Harith was weak according to most of the scholars. [Al-Kashif (1/303), Taqreeb (1/175), Tahdheeb (2/126)]Also, there is disconnection between Abu Ishaq and Harith. Shu’bah said that Abu Ishaq did not hear from Harith except for four narrations. Yahya bin Sa’eed used to narrate from Abu Ishaq only those traditions of Harith which he actually heard from him. [Tahdheeb (2/126), Jami’ at-Tahseel (pg.245)] In our case, neither Abu Ishaq mentioned his hearing nor does Yahya al-Qattan narrate this from him.

Another narration, which urges Muslims to stick with Ahlul Bayt, is related by al-Fasawi in “al-Ma’rifah wa at-Tareekh” (1/536) from the hadith of Zaid bin Arqam through the route of Jareer from Hasan bin Ubaidullah from Abu adh-Dhuha from Zaid bin Arqam (ra). This narration, with this wording, exists only in the version of al-Fasawi. Al-Hakim (4711) related it through the same Yahya bin Mugheerah without having the wording under

consideration. Similarly, Tabarani relates it through Ali bin al-Madeeni and Khalid bin Abdullah al-Wasiti, (both of them) through Jareer. Also, the authentic tradition of Zaid bin Arqam has already been mentioned, which gives detail account of this statement of Prophet (SAW). WAllahu A’alam

Another tradition from Zaid bin Arqam is related in “al-Mustadrak” (4577) through Muhammad bin Salamah bin Kuhail from his father from Abu Tufail from Zaid. The authentic version of the hadeeth of Abu Tufail is coming under the study of the addition “they shall never separate”. In this Isnad, Muhammad bin Salamah bin Kuhail was weak. [Lisan al-Meezan (5/183)]

This wording also exists in some version of the hadith of Shareek from Rukain from Qaasim bin Hassaan from Zaid bin Thaabit. [Musnad ‘Abd bin Humaid] This is not present in other version of the hadith of Shareek, narrated in Musnad Ahmad and other books of hadeeth, and Shareek was weak especially when narrate from other than Abu Ishaq.

Now, the following points would make the issue clear:1. It is known that all these traditions are describing the same statement, and the occasion was one. The Prophet couldn’t have said all of those wordings because that would be useless.2. The difference in the wording is due to reason that many people narrated it through meaning. So they narrated the summarized wording instead of exact wording. Prophet [SAW] could have uttered only one of those different wordings. That is the reason there is not a hadith with this wording except there is also other version of same narration exist which aids the version of Sahih Muslim.3. The exact wording has been narrated by Muslim in his Saheeh and Ahmad in his Musnad through Zaid bin Arqam, and this is the most authentic Isnad of Hadith Thaqalain. Similarly, the tradition of Atiyyah al-‘Awfi supports this, which was narrated by Fudhail, Atiyyah’s closest student.4. Besides that, the version of Muslim is also explicit. It has been narrated in a way which makes us to believe that it has been narrated precisely.5. This wording of Sahih Muslim is also supported by the narration of farewell ceremony related by Muslim and other through Ja’far as-Sadiq from al-Baqir from Jabir (ra). If it was necessity for the Ummah to follow Ahlul Bayt then Prophet (SAW) would have made this clear during his farewell speech at Makkah. But rather he commanded to stick with the Qur’an and later on at Khumm he repeated the same thing except that he added the prescription for the Ummah to be careful with Ahlul Bayt.

[3]. Addition of “they shall never separate until they meet me at the fountain”.

This addition is proven in the hadeeth of Zaid bin Arqam. Hence, it was related by al-Fasawi in “al-Ma’rifah” (1/536), at-Tabarani in “al-Kabeer” (5/169)(5/170) and al-Hakim in “al-Mustadrak” (4711) all of them through Hasan bin Ubaidullah from Abu adh-Dhuha Muslim bin Sabeeh from Zaid bin Arqam.

Imam Tirmidhi relates it in his Sunan (3788) through A’mash from Habeeb bin Abi Thabit from Zaid bin Arqam. Its narrators are all reliable but there is some doubt whether Habeeb heard from Zaid or not. Ali bin Madeeni said, “He found Ibn Abbas, and heard from A’isha. He did not hear anyone besides them.” [Jami’ at-Tahseel (pg.158)] Therefore, this is disconnected. However, Nasai narrates it in al-Kubra (8092, 8410) and likewise Hakim (4576) and there they mention Abu Tufayl between Habeeb and Zaid bin Arqam. The statement of Ali bin Madeeni apply here as well, since Abu Tufayl was a Sahabi, but it is least applicable in case of Abu Tufayl because he was among those Sahabah who died after 100AH. Abu Tufail died in 110Ah while Habeeb bin Abi Thaabit died in 119AH. Both of them lived in Kufah. Imam Dhahabi declared this Isnad to be Qawi (strong), in his treatise on the hadith “man kuntu maulahu” (1/66, no.65).

This was reported in the narration of Atiyyah al-‘Awfi from Abu Sa’eed. Imam Ahmad records it in Musnad (11104, 11131, 11211 and 11561) through Atiyyah from Abu Sa’eed. Atiyyah bin Sa’d al-‘Awfi was weak in hadeeth.

This was also recorded by Imam Ahmad in his Musnad (21578, 21654) through Shuraik from ar-Rukain from Qasim bin Hassan from Zaid bin Thaabit. Shuraik was weak. Qasim bin Hassaan al-‘Aamiri was mastoor.

It was also related by At-Tabarani in “al-Kabeer” (3/67) through Zaid bin al-Hasan al-Anmati, he said narrated to us Ma’roof bin Kharraboodh from Abu Tufayl from Hudhaifa bin Usaid al-Ghifari. Zaid bin Hasan al-Anmati was weak as preceded already.

[4]. Wording of “Khaleefatayn” instead of “Thaqalain”.

This word comes in the tradition of Shareek from Rukain from Qasim bin Hassaan from Zaid bin Thaabit. It was related by Ibn Abi Shaibah in “al-Musannaf” (31679), Imam Ahmad in his Musnad (21578, 21654) and others.Shareek was weak, especially when opposes others and narrate from other than Abu Ishaq. [Taqreeb (1/417) etc] And there is dispute regarding Qaasim bin Hassaan. Dhahabi

quotes from Bukhari that his hadith is Munkar and he was not known. Ibn Hibban listed him among Thiqaat. Ahmad bin Saleh said he was Thiqah, while Ibn al-Qattan said he was not known. WAllahu A’alam [Meezan (3/369), Tahdheeb (8/279)]

The word “Khaleefah” here doesn’t indicate the successor of Prophet (SAW) in any way. Qur’an cannot be a successor of the Prophet (SAW) for it was in authority even during the lifetime of the Prophet (SAW). In fact, the Messenger of Allah (SAW) himself followed the Qur’an. Khaleefa is simply something which has been left behind. WAllahu A’alam

[5]. Addition of “So be careful how you deal with these two”

This addition comes under the hadith of A’mash from Habeeb bin Abi Thabit [from Abu Tufail] from Zaid bin Arqam. This Isnad has been discussed under the addition of “they shall never separate…” so look there.This is the only Isnad, according to my knowledge, which contain this wording and it is authentic, Insha Allah. Wallahu A’alam

Allah Folding Legs? January 4, 2012 at 4:16 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        1 Votes

Shia said:

د  ونا محم بن الحسن د محم قال : أبو ار  نا ، التم عمر بن قال : علي ، كتابه أصل من بن  نا ، جعفرالواسطي الحكم بن أحمد بن د قال : محم العباس  نا ، أبو الأبار علي بن قال : أحمد بن  نا ، د محم

اغاني الص قال : إسحاق الحزامي  نا ، المنذر بن قال : إبراهيم بن  نا ، د محمالحارث  عن ، أبيهعن ، فليح بن حنين  عن ، سعيد بن إذ :  عبيد المسجد في جالس أنا بينا قال ،

النعمان  جاء بن سعيد :  قتادة أبي إلى حنين يابن بنا انطلق فقال ، ناس إليه وثاب يتحدث فجلسرجله : رافعا مستلقيا فوجدناه سعيد أبي على دخلنا حتى فانطلقنا قال ، اشتكى أنه فأخبرتقرصة فقرصها سعيد أبي رجل إلى يده قتادة فرفع ، وجلسنا عليه فسلمنا ، اليسرى على اليمنىصلى : ! : ، الله رسول إن أردت ذاك قال ، أوجعتني أخي يابن الله سبحان سعيد أبو فقال ، شديدة

إن : ” وسلم عليه لا :  الله قال ثم ، الأخرى على رجليه إحدى رفع ثم استلقى خلقه قضى ا لم اللههذا “ يفعل أن خلقي من لأحد د : .  ينبغي محم أبو قال أبدا أفعله لا والله جرم لا سعيد أبو فقال

والبخاري : مسلم حيحين الص شرط ثقتهم مع وهم ، ثقات كلهم إسناده حديث هذا . الخلال

….Ubaid ibn Hunain said while i was sat in the mosque , Qatadah ibn al-Numan came so he sat talking to people then we visited Abu Saeed so we found him lying on his back and putting one leg over the other (right leg over left leg) so we greated him and we sat soo Qatadah raised his hand to Abu Saeed leg and pinched him so Abu Saeed said: oh brother, you hurt me, so he answered him: that’s what i wanted, because Rasoolallah (s) said : when Allah finisdhed creating he lied on his back and put one leg over the other and (Rasulallah) said: nobody should do this.

Abu Muhammad al-Khallal said: All of the narrators are truthworthy, and they all truthworthy according to the conditions of two Sahihs of Bukhari and Muslim.

Ibtal at-tawilat li-akhbar as-sifat, v.1, p.188-189, #182

Brother Farid answered:

Assuming that Al-Khallal did say this, and that his opinion is correct, it still doesn’t imply that he necessarily accepts it as authentic, for the strength of the narrators is but a single condition of the authentication of a hadith.

Furthermore, by examining the chain, we realize that the common view is that Ubayd ibn Hunayn was 75 years old when he died. See Al-Siffaat by Al-Bayhaqi (3/917), Al-Tabaqat Al-Sagheer by Ibn Sa’ad (1/199), and Ibn Hibban in Mashaheer Ulama’a Al-Amsaar (p. 73).

105 AH – 75 (years old) = 30 AH

The hadith is still mursal.

Ahlelbayt narrators in the light of Sunni and Shia December 5, 2011 at 12:12 am | Posted in Hadith analysis, Ilmul Hadith and Rijal of Shias | 1 Comment      

  1 Votes

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.

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.

Did Sayeed ibn Musaib said: No one except Ali ever said ask me? November 28, 2011 at 5:34 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        1 Votes

Salam alaikum.

We have discussed lies and distortions of shia shaykh al-Amidi in few posts. (1,2,3)

Surprisingly one shia dare to protect the honour of their shaykh, and objected to one of our posts by sending us report from Sayeed ibn Musaib.  As usual shia closed eyes on other 2 examples of clear lie from his shaykh, and focused on defence of Liar al-Amidi in one particular case.

Here report from ibn Musaib (rahmatullahi alaih) which cited shia:

Ibn Abdul Bar in “Jami bayan ilm” narrated:

بن سفيان نا بشار بن إبراهيم نا زهير بن أحمد نا أصبغ بن قاسم حدثنا سفيان بن الوارث عبد وأخبرناغير سلوني يقول الناس من أحد كان ما قال المسيب بن سعيد عن سعيد بن يحيى حدثنا قال عيينة

عنه الله رضي طالب أبي بن علي

From Sayyed ibn Musayb: No one from people ever said: Ask me, except Ali ibn Abu Talib, may Allah be pleased with him.

So he seen this report as enough evidence for defence of his shaykh in this matter.

We say:

First of all even if we would accept this report as a true one, it wouldn’t harm ibn Musaib, and wouldn’t help to al-Amidi.  On two other examples we have shown that this shia shaykh feel free himself in deluding his shia readers and attributing lies to sunni books. And if we would accept words of ibn Musaib as authenticly transmitted we would make husni zann regarding this great Imam which has no point to lie and to make quluw in regards sayidina Ali. So he may simply didn’t know that ibn Abbas said the very same things.

As for rafidi liar al-Amidi, by two other examples we have clearly show that this man isn’t truthful in his speech. And he has great need as almost all other rafida to exalt status of Ali, because making quluw is a nature of shia faith.

Secondly this report from ibn Musaib has a weak chain.

As we can see in it there is a link: Ibrahim ibn Bashar from Sufyan ibn Ueyna.

Below I would present to the attention of the respected readers opinion of scholars in jarh wa tadeel about this Ibrahim.

In Tahzib al-Kamal, al-Mizzi wrote:

ليس بشار بن إبراهيم عنه يروي الذي سفيان كأن يقول أبي سمعت حنبل بن أحمد بن الله عبد وقالعيينة بن سفيان هو

And Abdullah ibn Ahmad ibn Hanbal said I heard my father saying: Sufyan from whom Ibrahim ibn Bashar narrated is not Sufyan ibn Ueyna.

عيينة بن سفيان عند معنا يحضر كان فقال الرمادي بشار بن إبراهيم ذكر أبي سمعت أيضا وقالكان ويقول يسمعوا لم ما عليهم أملى ربما وكان سفيان من يسمعون ما الناس على يملي فكان

الحديث في ليس زيادة فيكون الألفاظ يغير

And he also said: I heard my father mentioned Ibrahim ibn Bashar ar-Rimadi: He use to be with us in the presence of Sufyan ibn Ueyna and he dictated upon people what he heard from Sufyan, and SOMETIMES DICTATED WHAT HE DIDN’T HEAR, and he said: He use to change texts of ahadeth and happen addition what was not from ahadeth.

وما سفيان عند يكتب يكن لم بشيء ليس فقال عنه معين بن يحيى سألت صالح بن معاوية وقالسفيان يقله لم ما الناس على يملي وكان قط قلما يده في رأيت

And Muawiyah ibn Salih said: I asked Yahya ibn Maeen about him, he said: He was nothing, he didn’t wrote in the presence of Sufyan and I didn’t see in his hands pen ever, and he dictated upon people what Sufyan didn’t say.

في يهم لكنه صدوق الموصلي الأزدي الحسين بن محمد الفتح أبو وقال بالقوي ليس النسائي وقالالحديث بعد الحديث

Nasai said: Not strong, and Abul Fath Muhammad ibn al-Husayn al-Azdi al-Mawsili: Saduq, but he erred in ahadeth after ahadeth.

Imam Bukhari in his “Tareeh al-Kabir” said about this Ibrahim:

الشيء بعد الشيء في يهم عيينة بن سمع

Heard Sufyan and erred in things after (erred) in (other) things.

Dhahabi in “Mizanul Itidal” in the bio of Ibrahim, said:

مناكير وله بالمتقن، ليس

Not muttaqun and he has manakeer (rejected data)

Al-Heythami in “Majmau zawaid” (10359) also noticed weakness of Ibrahim ibn Bashar.

Hadith: The first one would change my way – man from clan of Umeyyah. November 23, 2011 at 10:10 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: The first one would change my way – man from clan of Umeyyah.

Hadith with such text was narrated by ibn Abu Asim in “al-Awail” with such text: Narrated to us Ubeydullah ibn Muaz, narrated to us my father, from al-Muhajir ibn Mukhalad from Abul Aliyah from Abu Dhar, that he heard him saying to Yazid ibn Abu Sufyan: I heard messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) said: The first one would change my way (sunnah) – man from clan of Umeyyah.

This chain seems disconnected from the very first look.

1) Imam ibn Kathir in his “al-Bidayah wal Nihaya” (8/254) quoted opinion of Yahya ibn Maeen:

: : عنه، مسلم أبي عن يروي إنما لا، قال ذر؟ أبي من العالية أبو أسمع معين ابن سألت الدوري قال : أدري: لا قال هذا؟ مسلم أبو فمن قلت

Ad-Doore asked ibn Maeen: Did Abul Aliyah heard from Abu Dhar? He said: No, he narrated from Abu Muslim from him (Abu Dhar). I asked: And who is this Abu Muslim? He said: I don’t know.

Imam Bayhaki narrated hadith with similar text and also noticed that this chain is disconnected between Abul Aliyah and Abu Dhar.

ذر وأبي العالية أبي بين إرسال الإسناد هذا وفي

(Beyhaki “Dalail” N 2802, al-Maqrizi “Imta al-Asma” 12/232)

And this is testified by the way of transmission which quoted al-Asimi in “Samtu Nujum”. He wrote there:

حدثني مخلد، أبو مهاجر حدثنا الأعرابي، عوف حدثنا الوهاب، عبد حدثنا بندار، بشار بن محمد حدثنا ” : : : أول يقول وسلم عليه الله صلى النبي سمعت الدرداء أبو قال قال مسلم، أبو حدثني العالية، أبو

يزيد له يقال أمية بني من رجل سنتي يبدل “ من

Narrated to us Muhammad ibn Bishar Bindar, narrated to us Abdulwahab, narrated to us Awf al-Arabi, narrated to us Muhajir Abu Mukhalad, narrated to me Abul Aliyah from Abu Muslim from Abu Darda: I heard messenger of Allah saying: The first one who would change by way is man from clan of Umeyyah by name Yazid”.

2) There is also other problem with text of this hadith, in some versions it says that Abu Dhar said these words to Yazid ibn Abu Sufyan, while they were inSyria.

Imam Bukhari said in “Tareeh al-Awsat”:

يعرف ولا ، عمر زمن في يزيد ومات ، معاوية وعليها ، عثمان زمن بالشام كان ذر أبا أن والمعروفعمر زمن الشام قدوم ذر .لأبي

And it is known  that Abu Dhar was in theSyriain the time of Uthman, and upon it was Muawiyah (as a ruler). And Yazid (ibn Abu Sufyan) died in the time of Umar, and it is not known for Abu Dhar his coming toSyriain the time of Umar.

3) Third  point to notice is al-Muhajir ibn al-Mukhalad, he narrated this from Abu Aliyah. He was soft in ahadeth as it is in “al-Mizanul itidal” (4/N8815).

In “Musannaf” of ibn Abu Shayba this hadith coming from the way of Awf al-Arabi but there he didn’t use al-Muhajir as intermediate (like this was quoted by Asimi) and narrated directly from Abu Aliyah.

He was Awf al-Arabi, Abu Sahl al-Basre.  He was authenticated by Nasai and others. But he hold up to the innovation which was pure evil. Abdullah ibn al-Mubarak said:  “By Allah Awf wasn’t satisfied with (one) innovation, in him were two innovations. He was qadari and shia”. Bundar while he was narrating ahadeth of Awf said: “By Allah Awf was Qadari, Rafidi Shaytani”. (“Mizanul itidal” 3/ N 6530)

4) If shias would persist upon authenticy of this report, it would be not in their interests. Because it would be clear in this case that they accept: Neither Abu Bakr, nor Umar didn’t change Sunnah of Prophet (sallalahu alaihi wa ala alihi wa sallam), because hadith clearly says that such man would be from Banu Umeyyah and they both were not from that clan.

Wa Allahu Alam.

Hadith: You are my companion in the cave and near the pool. November 23, 2011 at 6:36 pm | Posted in Hadith analysis | Leave a comment        Rate This

Imam Tirmizi narrated in his “Sunnan”:

°بي – 4033 أ بن م°نصور ع°ن ، إسم°اعيل° بن م°الك °ا °ن ح°دث °غد°ادي، الب الق°طان موس°ى بن يوسف °ا °ن ح°دثالله صلى ه الل سول° ر° °ن أ ، عم°ر° ابن ع°ن يمي، الت عم°ير بن جم°يع ع°ن ، إسم°اعيل° °بو أ °ثير ك °ني ح°دث °سو°د، الأ

ن ” ” . ح°س° ح°ديث ه°ذ°ا ق°ال° الغ°ار في و°ص°احبي الح°وض ع°ل°ى ص°احبي °نت° أ °كر ب °بي لأ ق°ال° وسلم عليهغ°ريب . ص°حيح

From ibn Umar:  Messenger of Allah (sallalahu alaihi wa sallam) said to Abu Bakr: You are my companion on the pool, and companion in the cave”.

Imam Tirmizi said it is hasan -saheeh – gharib. Shaykhana Albani said report is weak in “Daeef at-Tirmizi”.

In the chain of this hadith Jami ibn Umayr at-Taymi, Abul Aswad.  He was accused in lie by ibn Hibban and ibn Numayr and weakened by Bukhari and ibn Adi. (See Tazhib at-Tahzib 1/315). Ibn Hibban said that he was rafidi which use to fabricate ahadeth.

Hadeeth: Allah would call people in the doomsday by their mothers November 20, 2011 at 7:56 pm | Posted in Hadith analysis | Leave a comment

       2 Votes

Bismillah.

Salam alaikum.

Hadith:

عبادة على منه سترا بأمهاتهم القيامة يوم الناس يدعو الله إنIndeed Allah would call people in the doomsday by their mothers, (and that is) shield from Him upon His slaves.

Muhammad ibn Darwish al-Hoot in “Asna al-Mattalib” said:

الموضوع في الجوزي ابن وذكره ضعيفة كلها طرقهWay of transmission all of them are weak, and ibn Jawzi mentioned this in “al-Mawduah”. (end of quote)

Ismail al-Ajluni in “Kashul Hafa” said:

بلفظ رفعه أنس عن الباب وفي ، رفعه عباس ابن عن الكبير في الطبراني رواهوأورده – ، ضعاف وكلها ، كذلك عنها الله رضي عائشة وعن ، الحديث الناس يدعىجيد : بسند داود أبو رواه ما يعارضه المقاصد في قال ، الموضوعات في الجوزي ابنفحسنوا آبائكم وأسماء بأسمائكم القيامة يوم تدعون إنكم رفعه الدرداء أبي عنالأولين : الله جمع إذا رفعه عمر ابن عن صحيحه في البخاري عند بل أسماءكم

فلان بن فلان غدرة هذه فيقال لواء غادر لكل يرفع القيامة يوم والآخرينNarrated Tabarani in “al-Kabeer” from ibn Abbas which elevated it, and regarding this from Anas which raised it by text “people would be called”, and from Aisha (may Allah be pleased with her), and all of them are weak. And ibn Jawzi narrated this in “al-Mawduah”, and in “al-Maqaseed”: It is rejected by what narrated Abu Dawud by good chain from Abu Darda which elevated this: You would be called in the doomsday by your names and names of your fathers so make your names good. But with Bukhari in his Saheeh (my note: I didn’t find this in Bukhari but in Muslim) from ibn Umar which elevated: When Allah will gather together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) every person guilty of breach of faith, and it will be announced that this is the perfidy of so and so, son of so and so. (end of quote)

I say: Chain of Tabarani was also weakened by ibn al-Qayum in “Hashiyatu Sunnan” as this was mentioned in “Awnul Mabud” (13/199).

Hadith from Abu Dawud which cited Ajluni , was also narrated by imam Ahmad (Musnad 21739). Shaykh Shuayb al-Arnawut mentioned that chain is weak, due to disconnection between Abdullah ibn Abu Zakariyah and Abu Darda. Shaykh Albani weakened this report in “Daeef at-Tarqib”.

Wa Allahu Alam.

Hadith: His fathers name would be like name of my father. September 18, 2011 at 1:25 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        1 Votes

This is a part of authentic hadith from prophet (sallalahu alaihi wa ala alihi wa sallam) about Mahdi, and as it obvious it doesn’t suitable for shias. Because as we know they are still waiting for their 12-th Imam, who is Mahdi in their view. And his father as they do believe was Hasan al-Askari. But name of father of our noble prophet (sallalahu alaihi wa ala alihi wa sallam) was Abdullah. That’s why we can see shias trying to weaken this report.

However this report is saheeh.

It was transmitted via different routes:

1) Fitr – Zirr – Ibn Masood. (Ibn Abi Sheiba)

2) Fitr – Asim – Zirr- ibn Masood.

3) Fitr – Abu Ishag and Asim – Zirr – ibn Masood. (Akhbarul Isfahan)

4) Fitr – Zirr – Ibn Masood. (Beyhaki)

5) Ibn Ueyna – Asim – Zirr – ibn Masood. (Fitan Marwazi)

6) Yahya ibn al-Yaman – Thawri and Za`idat – Asim – Abu Wail – Zirr – ibn Masood (Fitan Marwazi, ibn Asakir)

7) al-Walid and Rashdeen – ibn Luheyah – Israil ibn Ibad – Maimun al-Qaddah – Abu Tufayl(Fitan Marwazi)

8.) Ibn Mahdi – Sufyan – Asim – Zirr – Abdullah (ibn Hibban, sh Arnawut said chain is good)

9) Za`idat – Asim – Zirr – Abdullah (Tabarani al-Awsat)

10) Dawud ibn al-Muhbar ibn Gahzam – father – Muawiyah ibn Qurra – father. (al-Kabir, al-Kashful Astar)

11) Ibrahim – Alqama – Ubeydat as-Salmani – ibn Masood. (Hakim)

12) Muhammad ibn Ayash – Asim – Zirr – ibn Masood. (Majlis abul Abbas Thalab wal abul Abbas Mabrad)

13) Ubeydullah ibn Musa – Za`idat – Asim – Zirr – Abdullah (al-Kabir)

14) Amr ibn Abi Qays – Asim – Zirr – ibn Masood. (al-Kabir)

15) Shubah – Asim – Zirr – ibn Masood. (Hakim)

Some of these are weak, others may be unknown, but for sure some of them are hasan li zatihi, others hasan li ghayrihi.

Sanad of chain from Akhbarul Isfahan:

1) Fitr ibn Khalifah – saduq which was accused for tashayu. As in Taqrib.

2) Abu Ishaq as-Sabei thiqah, which get confused when he became old.

Asim ibn Abu Nujud.  Asim was criticised by some scholars due to weakness of his memory and they agreed that he was trustworthy.

Dhahabi in Mizan said:

: . ثقة: زرعة وأبو أحمد وقال الحديث حسن هو قلتI (Dhahabi) say: He is hasan al-hadith, Ahmad and Abu Zurah said he was thiqah

So problems with his memory could make this report hasan li zatihi,  but  not weak, and that’s  for sure.

So as Dhahabi said, Asim himself is hasan al-hadith bi izniLLAH. Add to this fact that Abu Ishaq and Hubayb supported him and also narrated this, add to this weak chains from Qurra.  And that would be enough to raise hadith till saheeh li ghayrihi status.

3) Zirr ibn Hubaish – thiqah as in Taqrib.

4) Abdullah ibn Masood companion.

İbn Abi Sheiba narrated this from more shorter way: Fitr – Zirr ibn Hubaysh.

Zirr died in 81, 82 or 83, as it is in “Tahzib al-Kamal”.Fitr died in 156.

Their meting isn’t beyond possibility.

Opinions of scholars in regarding hadith about Mahdi where mentioned “His father’s name would be like my father’s name”.

1) Uqayli said: Chain is salih. Duafa al-Kabir 2/762) Ibn Taymiyyah said saheeh. Minhaju sunnah 8/2553) Ibn al-Qayum al-Jawziyah said saheeh. al-Manar al-Munif p 108.4) Wadai said it’s hasan.5) Shuayb Arnawut said it’s hasan.6) Albani said it’s saheeh.7) Ibn Hajar al-Haythami said that it’s authentic that his name would be like his name and fathers name like his father name. Sawaiq 2/474

Shia sheikh Ali al-Mohsin – Bilal is unknown! July 3, 2011 at 9:46 pm | Posted in Hadith analysis, Shia beliefs, Shia vs Companions | 3 Comments     

   4 Votes

Don’t be surprized, Bilal ibn Rabaha, the muazin of prophet (sallalahu alaihi wa ala alih wa sallam) is unknown in the view of shia scholars!

Q/A from shia website.

: السؤالالرحيم الرحمن الله بسم

تعالى الله حفظه محسن آل علي الشيخ ،سماحة

) من ) للمدينة عودته إلا ص النبي وفاة بعد ذكرا له نجد لا الله؟ أعزهم الإمامية الشيعة عند رباح بن بلال حال هو ما

) ( . أو للخلافة؟ غصبهم و ع علي الإمام أيام في أخرى أدوار له كانت هل السلام عليها الزهراء حياة في أذانه و الشام) ؟ ) ع الحسين و الحسن الإمام

أنتم؟ رأيكم هو فما يوجد كان إن و العلماء؟ عند حاله في اختلاف هناك هل

خير لكل الله …وفقكم

:الجواب

وبعد وبركاته، الله ورحمة عليكم :السلام

الرحيم الرحمن الله بسم

في ذكره حيث سره، قدس الحلي كالعلامة وثقه، من فمنهم رباح، بن بلال حال تحقيق في الأعلام علماؤنا اختلفص الأقوال، خلاصة كتابه من الأول القسم في ص 27الثقات رجاله، في داود ابن فعل وكذا في. 58، والمامقاني

1/183رجاله .

ص رجاله في سره قدس كالمجلسي ممدوحا، عده من ص 170ومنهم الوجيزة، كتاب عنده. 39وفي أحاديثه فتكون

الحسان .من

الحديث رجال معجم في سره قدس الخوئي كالسيد حاله، بجهالة فحكم فيه، توقف من هو 3/364ومنهم وهذا ،

العالم والله عندي، الراجح .القول

وبركاته الله ورحمة عليكم .والسلام

Question:Bismillah,Dear esteemed Sheikh ‘Ali aal Muhssen may Allah preserve you,What is the condition of Bilal ibn Rabah according to the Imami Shia? we find no mention of him after the Prophet “S” passed away except his return to Madinah from al-Sham and that he performed the call to prayer during the life of al-Zahraa (as). Did he play a role during the Caliphate of Imam ‘Ali “‘a” and when they stripped him of the Caliphate? or Imam al-Hassan and al-Hussein “‘a”?Is there a difference of opinion amongst the scholars and if so what is your stance?May Allah guide you to all that is good.Answer:al-Salamu Aleykum wa Rahmatullahi wa Barakatuhu,Bismillah al-Rahman al-Raheem,Our top scholars have differed on the condition of Bilal bin Rabah, some consider him reliable/trustworthy like al-’Allamah al-Helli may Allah sanctify his secret when he mentioned him amongst the Trustworthy (thiqat) in the first part of his book Khulasat al-Aqwal p27, and so did Ibn Dawood in his Rijal p58, and al-Mamaqani in his Rijal 1/183.Some considered him as being praised like al-Majlisi may Allah sanctify his secret in his Rijal p170 and in the book al-Wajeezah p39, so his narrations would be graded as “Hasan” according to him.And some of our scholars has ruled that his condition is unknown like al-Sayyed al-Khoei may Allah sanctify his secret in his book of Rijal 3/364, and I share his opinion on this matter, Allah knows best, wal Salamu Aleykum wa Rahmatullah.- end -

http://www.ansarweb.net/artman2/publish/85/article_2461.php

PS. Contributed by brother TripolySunni

Hadith: Aisha (r.a) and grave April 27, 2011 at 1:46 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment Tags: tabarruk&graves       Rate This

The report about making an opening to the sky about the grave of Allaah’s Messenger (sallalahu alaihi wa ala alihi wa sallam). Ad-Daarimee reports in his Sunan (1/43): Abun-Nu’maan narrated to us:

Sa’eed ibn Zayd narrated to us: ‘Amr ibn Maalik an-Nukree narrated to us: Abul-Jawzaa Aws ibn ‘Abdullaah narrated to us, saying: “The people of al-Madeenah suffered a very severe drought, so they complained to ‘Aaishah, so she said:

“See the grave of the Prophet (sallalahu alaihi wa ala alihi wa sallam ), make an opening in the roof above it, so that there is nothing between it and the sky.” He said: So they did so, and we were blessed with rain such that the crops grew and camels became fat and swollen, so it was called the year of increase.”

This chain of narration is weak and cannot be used as a proof due to three reasons:

(i) Sa’eed ibn Zayd who is the brother of Hammaad ibn Zayd is somewhat weak. Al-Haafidh said about him in at-Taqreeb: “Generally acceptable, but he makes mistakes.” Adh-Dhahabee said about him in al-Meezaan: “Yahyaa ibn Sa’eed said: ‘weak’, and as-Sa’dee said: ‘He is not a proof, they declare his ahaadeeth to be weak.’ An -Nasaa’ee and others said: ‘He is not strong’ and Ahmad said: ‘He is all right.’ Yahyaa ibn Sa’eed would not accept him.”

(ii) It is mawqoof, coming only from ‘Aaishah and not from the Prophet (sallalahu alaihi wa ala alihi wa sallam), and even if the chain of narration upto ‘Aaishah were authentic

then it would not be a proof since it is something open to personal judgement in which even the Companions are sometimes correct and sometimes incorrect, and we are not bound to act upon that.

(iii)     That the Abun-Nu’maan in its isnaad is Muhammad ibn al-Fadl, who is known as “Aarim1. He was originally a reliable narrator except that he deterio – rated at the end of his life. Al-Haafidh Burhaanud-Deen al-Halabee mentions him amongst those who deteriorated in later life in his book:al-Muqaddimah (p.391) and he says: “The ruling about these people is that the narrations of these people are accepted if reported from them by people who heard from

them before they deteriorated. But narrations reported from them by those who heard from them after they deteriorated, or narrations reported from them by people about whom we do not know whether they heard from them before they deteriorated or after, then these narrations are to be rejected.” I say: We do not know whether this report was heard by ad -Daarimee from him before or after his memory deteriorated, so it is therefore not acceptable, and cannot be used as evidence.133Then Shaikhul-Islaam Ibn Taimiyyah said in ar-Radd ‘alal-Bakree (pp68-74):

“What is reported from ‘Aaishah, radiyallaahu ‘anhaa, that an opening was made above his grave to the sky, in order for rain to be sent down, then that is not authentic. Its chain of narration is not reliable, and a clear proof of its being a lie is the fact that no such opening existed above the house at all in the whole of the life of ‘Aaishah. Rather it remained as it had been in the time of the Prophet (sallalahu alaihi wa ala alihi wa sallam), part of it being covered and a part uncovered. The sun used to shine into it as is established in the two Sabeehs from ‘Aaishah that the Prophet (sallalahu alaihi wa ala alihi wa sallam) used to pray the ‘Asr Prayer whilst the sun was shining into her house and not producing shade. Then the room remained like that attached to the mosque of the Messenger (sallalahu alaihi wa ala alihi wa sallam)… then the Prophetic room was entered into the mosque. Then a high wall was built around the room of ‘Aaishah, which contained the grave. Then after that a window was built in the roof so that it was possible to enter through it if there was a need to sweep it clean. But as for the presence of such an opening during the lifetime of ‘Aaishah, then it is a clear lie. Even if that were true then it would only be a proof that the people had not used to seek from Allaah by means of the right of a created being, and that they had not used to make tawassul in their supplication by means of a deceased person, nor ask Allaah through him.

Rather they opened up an opening above the grave so that mercy should descend upon it. They did not make any supplication by means of his right, so what is the connection between this and that?! (end of quote from sheikh Albani).

May mercy of Allah be upon sheikhana Albani, which deal with this and many other doubts of heretics in his work, which could be find here.

All I want to add, as said our beloved sheikh, even if this report would be saheeh, it by no way would be an ammo for mushriks which are making istigatha to dead awliyah. Because in it NO indication in it that it’s permitted to ask dead awliya for something. The latest point that it could be used for, it’s tabarruk, which no one from scholars has ever denied. But want to repeat again, if it would be saheeh.

Ali was a chief of arabs? February 21, 2011 at 2:26 am | Posted in Hadith analysis | Leave a comment        Rate This

Sheikh Muhammad ibn Darwish al-Khoot in “Asna Mattalib” (p 172, darul kitabul arabi) said:

765- علي العرب سيد خبرموضوعة أنها إلى الذهبي ومال ضعيفة كلها شواهد له

Hadith – 765. Ali chief of Arabs. It has a lot of witnesses, all of them are weak, and Dhahabi inclined to (opinion) that it’s fabrication.

Did Ali lifted the door of khaybar? February 21, 2011 at 1:34 am | Posted in Hadith analysis | 2 Comments     

   1 Votes

Sheikh Muhammad ibn Darwish al-Khoot in “Asna Mattalib” (p 129, darul kitabul arabi) said:

568- خيبر حصن باب علي حمل حديثالعلماء بعض وأنكره واهية كلها طرقه السخاوي قال سيرته في إسحاق ابن أورده

Hadith  - 568. Ali picked up the door of the fortress of Khaybar.  Ibn Ishaq brought this in his “Seerah”. As-Sahawi said: All ways of it are weak, and it was rejected by some scholars.

Athar: I don’t know anyone worshipping… February 1, 2011 at 7:18 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith from Ali, as if he said:  I don’t know anyone worshipping in this nation after prophet, except me. I worshipped to Allah nine years before anyone in this nation.

First of all we should notice that text of hadith in itself is odd, because it’s well known that between first people who accepted Islam, were: Khadija, Abu Bakr, Zayd, Ali and others. We can’t say that people who accepted faith abandoned worship when it was written upon Muslims, and no one except Ali, didn’t pray. That would be ridiculous assumption.

As for the way of transmissions.

It was narrated by Nasai in “Khasais” (#8, maktabatul Muala, Kuwait), and by him in “Sunnan al-Kubra” (#8396), ibn AbdulBar narrated second sentence of this hadith in “Istiab” (1/337), but there instead of nine years, mentioned 5 years.

Nasai narrated it via chain: Ali ibn al-Munzir – Muhammad ibn Fudail – Ajlah al-Kindi – Abdullah ibn Abu Huzayl – Ali.

All narrators except ibn Abu Huzayl were shias.

Chain in “Istiab” contains Hubbat Ureni and he was abandoned. Ibn Maeen and ibn Hirash said he was nothing. Dhahabi noticed that he was from extreme shias. (“Mizanul itidal” 1/450).

Hadith al-Khalifatayn February 1, 2011 at 11:02 am | Posted in Hadith analysis | 4 Comments        3 Votes

Text of hadith:

“I will always leave among you two successors: the Book of Allah, a rope stretching between the heaven and the earth, and my ahlalbayt. Both shall never separate till they return to me at the pool”. (Text quoted from “Majmau zawaid”).

It was narrated by Tabarani in “al-Kabir” (4921, 4922), ibn Abu Asim in “Sunnan” (see “Zilal ul jannah” 1548, 1549) , ibn Abu Shaiba in “Musannaf” (31679), al-Qawere in additions to “Fadhail as-sahaba”, Ahmad in “Musnad”.

Yes, we know that sheikh Albani said hadith is saheeh, and indeed we do believe that hadith saqalain is saheeh, but with this wording it was narrated only from one way from Zayd ibn Thabit.

Chain is going via link: Sherik ibn Abdullah an-Nakhai – Rukayn ibn ar-Rabia – al-Qasim ibn Hisan.

We would start with al-Qasim.

Dhahabi included him in “Mughni fi duafa” (#4984) and said that Bukhari said: “His narrations are rejected”.

Ibn Hibban mentioned him in “Thiqat”. Ibn Shahin said he was thiqat, and narrated, or most likely attributed this view to Ahmad ibn Salih in “Tarih asmau thiqat” (#1148). Ibn Hajar al-Asqalani said he was maqbul in “Taqrib”, and that some kind of uncertainty.

Now let us see opinion of scholars on Sherik. First of all I have to say that I didn’t see anyone questioning his honesty.

It was narrated that Ali ibn Yahya ibn Saeed extremely weakened him.

Ibn al-Muthna said that he didn’t see Yahya or Abdurrahman narrated anything from Sherik. Ibn al-Mubarak said: Narrations of Sherik are nothing. Juzawjani said that Sherik had extremely bad memory, and his narrations were mixed. Ibrahim ibn Saeed al-Jawhari said: Sherik erred in (transmitting) of 400 ahadeth. Daraqutni said: “Sherik wasn’t strong in things that he narrated alone”. Abu Hatim said that Sherik was owner of a lot ahadeth, and he erred. (“Mizanul itidal” 2/270 =>)

Thalabi in “Kashf al-Bayan” (3/215) quoted this hadith from Abu Saeed al-Khudri with omitted chain.  He mentioned only one narrator before Abu Saeed, and that was Atiyah al-Awfi. He was shia, and weak almost per agreed opinion.

Did Allah order to marry Fatima to Ali? January 29, 2011 at 7:08 am | Posted in Hadith analysis | Leave a comment        3 Votes

There are few narrations with such meaning, we are going to examine them.

1) Hadith, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Allah ordered to me to marry Fatima with Ali, and I married her with Ali. Jibril said upon this: “Allah like this made a house from pearl“.

Al-Uqayli narrated these words as a part of big hadith from ibn Masood, and then noted that in the chain Abdunnur al-Masmai. (Shawkani “Fawaid al-Majmua” p 468). This Abdunnur ibn Abdullah was liar as said Dhahabi. Al-Uqayli noticed that he was extreme in rafd. (“Mizanul itidal” 2/671/#5280) Albani said hadith is fabrication in “Silsila ad-daeefa” (#1845), ibn Jawzi said it’s fabrication in “Al-Mawdoat” (2/217).

2) Hadith, from ibn Abbas: “O Ali, Allah married you with Fatima. And He gave all earth as her mahr. Whoever would walk on earth and he hates you, he would commit haram“.

Shawkani in “Fawaid al-Majmua” said it’s fabrication (see p 468). Ibn Jawzi narrated it with chain in his “al-Mawdoat”, and noticed that in it group of people that were criticised. In the chain Ahmad ibn Nasr az-Zara`, and he was accused. Daraqutni said he was dajal. (“Mizanul itidal” 1/161/#644).

3) Hadith, from Anas: “Allah ordered me to marry Fatima with Ali“.

Shawkani said: “Hatib narrated it as a part of very long hadith from Anas. This narration is fabrication. It was fabricated by Muhammad ibn Ziyad al-Awfi”. (“Fawaid al-Majmua” p 468). Muhammad that is Muhammad ibn Shuaib ibn Dinar.

Allah knows best.

Hadith: Allah will not punish you and your children January 29, 2011 at 6:40 am | Posted in Hadith analysis | Leave a comment        1 Votes

Hadith:

: : إن عنها الله رضي لفاطمة وسلم عليه صلىالله الله رسول قال قال عنهما الله رضي عباس بن عنولاولدك معذبك غير الله

Abdullah bin Abbas ( عنهما الله narr ates that the Holy Prophet (sallalahu alaihi wa ( رضيala alihi wa sallam) said to Fatimah ( عليها الله Allah will not punish you and your“ ,( سلامchildren.”

Narration is weak, not authentic.

Narrated Tabarani in “al-Kabir”, in the chain Ismail ibn Musa ibn Uthman al-Ansare, he wasn’t praised by anyone except ibn Hibban. Ibn Abu Hatim narrated from his father that this Ismail was unknown.  In the chain also Muhammad ibn Marzuq, and even if Muslim narrated from him, there is softness in him. (“Silsila ad-daeefa” 457)

There is other wording of this hadith: “Fatima protected her private parts, that’s why Allah protected her and her progeny from fire“.

However this hadith is also not established. Ibn Adi narrated it from ibn Masood, in the chain Umar ibn Ghiyas, he was from scholars of shia, Daraqutni said he was weak. Muhammad ibn Ali ibn Musa ar-Rida said this hadith is about her two children, meaning Hasan and Husayn. Abu Kuraib that this was about Hasan and Husayn and progeny from them which would obey to Allah. Al-Uqayli said: “This hadith is a matter of question, Hakim narrated it in Mustadrak from this mentioned Umar and said it’s authentic, however Dhahabi didn’t agree with him, and said it’s weak.  He noticed that Muawiyah ibn Hisham narrated it alone, and has a weakness in him. From him it was reported by Umar, which is ever weaker. Ibn Shahin narrated this, ibn Asakir reported that from other way, which also contains rafidi in it. (In it Talid ibn Sulaiman, who was weak).  (Quoted from Shawkani “Fawaid al-Majmua” p 470, abridged).

Hadith: He said to Fatima: My mother and father be sacrificed for you January 29, 2011 at 5:52 am | Posted in Hadith analysis | Leave a comment     

   1 Votes

Hadith:

: به عهدا الناس آخر كان سافر إذا كان عليهوسلم الله صلى النبي أن عنهما الله رضي عمر ابن عن . صلى, الله رسول فقاللها عنها الله رضي فاطمة عهدا به الناس أول كان سفر قدممن إذا و فاطمة

: أمي و أبي فداك وسلم عليه .الله

Abdullah bin Umar (r.a) narrates that whenever the Holy Prophet (sallalahu alaihi wa ala alihi wa sallam) went on a journey, the last person he would speak to from his  family before setting off would be Fatimah ( عليها الله ,When he  returned from ajourney .( سلامthe f irst per son the Holy Prophet (sallalahu alaihi wa ala alihi wa sallam) would come to would be Fatimah ( عليها الله and the Messengerof Allah (sallalahu alaihi wa ala alihi ( سلامwa sallam) would say to her ( عليها الله My mother and father be (!Oh Fatimah)“ ,( سلامsacrificed for you.”

Hadith was narrated by Hakim (#4740), ibn Hibban (696) with a difference in the wording. It goes via chain: Ibrahim ibn Qayes – Nafi – ibn Umar.

This Ibrahim was weak, as said Abu Hatim. (“Mizanul itidal” 1/53/#172).

Hadith: People are from various trees.. January 2, 2011 at 7:19 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: People are from various trees and I with Ali are from one tree.

This hadith isn’t authentic.

Ways of transmission:

1) From ibn Umar. In the chain Sabbah ibn Yahya. Dhahabi said he was abandoned, and accused. (“Kasfhul hasais aman ramie bil wada al-hadith” 345)

2) From Jabir. It was narrated by Tabarani, Suyuti in “Tarih al-Khulafa” (p 173, darul qalam al-arabi) said chain is weak. Al-Heythami in “Majmau zawaid” (9/103) said in it people whom he didn’t know and people which were disputed.

3) From Abu Saeed al-Khudri as a part of bigger narration. It was reported by ibn Asakir, in the chain Abu Haroon al-Abdi – Ammarat ibn Juawayn, and he was liar (“Mizanul itidal” 3/173/6018).

Hadith: Best of brothers is Ali, and best of uncles is Hamza November 29, 2010 at 6:12 pm | Posted in Hadith analysis | Leave a comment        1 Votes

Hadith: Best of brothers is Ali, and best of uncles is Hamza.

Suyuti in “Jamiu saghir” (#4049) said it’s weak. Albani said it’s fabrication “Daif al-Jami” (#2818).

Daylami in his Musnad narrated it from the way of Abu Nuaym. Chain is extremely weak, in it Abbad ibn Yaqub and Amr ibn Thabit. Both of them were rafidis, Dhahabi included them in “Duafa wal Martukin”  (“Silsila ad-Daeefa” #3562).

Abbad ibn Yaqub was caller to religion of rafd.

Amr ibn Thabit was abandoned. (“Mizanul itidal” 3/249/#6340)

Hadith: I, you, these two (Hasan and Hussain), this who is recumbent (Ali) November 24, 2010 at 7:23 pm | Posted in Hadith analysis | Leave a comment        1 Votes

Imam Ahmad (#792) and Bazzar (#779)narrated from Ali ibn Abu Talib, that prophet (sallalahu alaihi wa ala alihi wa sallam) said to Fatima (may Allah be pleased with her): “I, you, these two (Hasan and Hussain), this who is recumbent (Ali), would be

in the same place in the doomsday”.

Chain of imam Ahmad is extremely weak as said shaikh Shuayb Arnawut. In the chain al-Qays ibn Rabiah. Imam Ahmad said he’s yatashayu, done a lot of mistakes, and had some rejected ahadeth. (search for more info on him at our blog)

Chain of Bazzar is also weak, in the chain Amr in Thabit ibn Abu Miqdam and he’s weak as said ibn Hajar in “Taqrib” (#4995).

Hadith: We children of Abdulmuttalib are chiefs of people in heaven.. November 24, 2010 at 6:46 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: We children of Abdulmuttalib are chiefs of people in heaven. I am, Hamza, Ali, Jafar, Hasan, Hussain and Mahdi.

Ibn Kathir said it’s munkar in “al-Bidaya wa Nihayah” (1/44). Sheikh Albani said its fabrication in “Daeef al-Jami” (#5955).

It was narrated by ibn Majah, in the chain Ali ibn Ziyad al-Yamame. I couldn’t see anyone who would praise or criticize him. Dhahabi said: I don’t know who is he. (Mizan).

Hadith: “Whoever separates from Ali has separated from me” November 15, 2010 at 12:25 pm | Posted in Hadith analysis | Leave a comment        Rate This

It was narrated from Abu Dharr, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Verily, whoever separates from me has separated from Allah, and whoever separates from you has separated from me“

This hadith isn’t authentic but munkar. That was opinion of imam Dhahabi (Mizanul itidal 2/18) and Albani (Silsila ad-daeefa #4893).

It was narrated by al-Hakim, Bazzar, ibn Adi, Ahmad in “Fadhail”  and ibn Asakir via chain: Abu Juhaf Dawud ibn Abi Ouf – Muawiyah ibn Thalaba – Abu Dharr.

Narrator Muawiyah ibn Thalaba was tabein as said ibn Hajar in “Isaba”. He was mentioned by ibn Abu Hatim in “Jarh wa Tadil” (8/378) and Bukhari in “Tareeh al-Kabir” (7/333), without any info regarding his reliability. He was mentioned by ibn Hibban in “Thiqat”, but ibn Hibban was known for tawsiq

Regarding other narrator – Abu Juhaf, ibn Adi said: “From extreme of people of tashayu, and not from those who could be relied upon in hadith” (Kamil fi duafa 3/544)

Other version of this hadith is: “Whoever separated from Ali, has separated from me”. It was narrated by Tabarani in “al-Awsat” from Buraydat, in the chain Hussain al-Ashqar. We have discussed him before on our blog (use search).

And version: “Whoever separated himself from Ali, has separated himself from me, and whoever separated himself from me, has separated himself from Allah”. It was narrated by Tabarani in “al-Kabir” and Abu Bakr al-Ismaili in “Mujam al-shuyukh” from ibn Umar. In the chain Yahya ibn Yala al-Aslami (his nisba mentioned by Ismaili), and he was weak. Bukhari said his ahadeth were mixed. Abu Hatim said he’s weak. (Mizanul itidal 4/415/#9657). Also in the chain Abu Idris muazin of banu Afsa, I couldn’t find info on him.

Allah knows best.

Hadith: This is (Ali) is first who believed in me, and first one who would shake my hand in the doomsday, and he is greatest siddiq, and faruq of this nation. November 10, 2010 at 6:58 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: This is (Ali) is first who believed in me, and first one who would shake my hand in the doomsday, and he is greatest siddiq, and faruq of this nation.

Al-Heythami in “Majmau zawaid” (9/102/#14597) said: “In the chain Amr ibn Saeed al-Misri and he was weak”.

This hadith has been narrated by Tabarani in “al-Kabir” (6/269/#6184, shamela) via chain: Ali ibn Ishaq al-Wazer al-Isbahane – Ismail ibn Musa as-Sudde – Amr ibn Saeed – Fudayl ibn Marzuq – Abu Sakhilat – Abu Dharr and Salman.

Ismail ibn Musa al-Fazare al-Kufi was saduq, but he holds extreme shia views. (“Mizanul itidal” 1/251/#958).

Fudail ibn Marzuq was disputed. Nasai and Yahya ibn Saeed said he’s weak. Ibn Hibban said: His ahadeth extremely rejected, he was from people who erred upon thiqat.

(“Mizanul itidal” 3/362/#6771). The best what can we say about him, it’s words of ibn Hajar: Saduq, which erred.

Abu Sakhilat is unknown, see “Taqrib” #8115.

Ibn Asakir narrated this hadith in his history (42/41) via same 3 narrators.

Similar hadith was narrated by al-Bazzar via other chain till Abu Dharr. Shawkani in “Fawaid al-majmua” (p 344-345, #44) said: Narrated Bazzar from Abu Dharr in elevated form, and in the chain Muhammad ibn Ubeydullah ibn Abu Rafe, he was accused (in lie or fabrication) and Abbad weak rafidi”.

Another version was narrated by Uqayli from ibn Abbas. In the chain Abdullah ibn Dahr ibn Yahya ar-Raze which narrated this from father. Suyuti in “Leal al-masnua”  (1/298, shamela) said: “Uqayli  (“Duafa al-kabir” 2/46/#477) said: (Dahr) from those who went extreme in rafd, not from people which could be relied upon, and he’s liar”. Apparently words that he was liar, belongs to Suyuti.

Abu Ahmad al-Hakeem narrated other version from Abu Layat al-Ghifari in his “Kunya”, and he himself said that chain isn’t authentic.  Suyuti quoted this in “Leal” (1/298) and noticed that in the chain Ishaq ibn Bishr, which in “Mizan” was called liar.

Ibn AbdulBar narrated this in his “Istiab” (see bio of Abu Laylat al-Ghifari) and said: Ishaq ibn Bishr from people whose ahadeth couldn’t be rely on, if they narrated them alone, due to their weakness and nakarat of their narrations”.

Athar from ibn Masood October 25, 2010 at 4:31 pm | Posted in Hadith analysis | Leave a comment        1 Votes

It was narrated that Abdullah ibn Masood said: “Quran was revealed upon 7 letters. There is no letter between them, which doesn’t have zaheer and bateen meanings. Ali ibn Abu Talib possess zaheer and bateen knowledge”. (Muhammad ibn Abdullah ibn Salih al-Habdan “Muktasar hilliyatul awliyah” p 609).

This athar is pure lie upon ibn Masood. It was narrated by Abu Nuaym (1/65) and ibn Asakir from his way (42/400).

بن غالب ثنا عبيدالله بن عباس ثنا أبي ثنا مروان بن محمد بن اسحاق ثنا القاضي جناح بن نذير القاسم أبو حدثنامسعود بن عبدالله عن شقيق عن عبيدة عن مالك أبو الهمداني عثمان

Narrators:

Ghalib ibn Uthman al-Hamadani was poet, his status as narrator is unknown. I couldn’t locate his bio in any known book on jarh wa tadil. Shia critic Tifrashe in “Nukad ar-Rijal” (4/#4073 / 4) mentioned that he was zayde.

And there is uncertainty in some other narrators as well.

Hadith: Here comes the best of creatures October 20, 2010 at 5:21 pm | Posted in Hadith analysis | Leave a comment        3 Votes

It was narrated from Jabir ibn Abdullah al-Ansare: ”We were with the Prophet (sallalahu alaihi wa ala alihi wa sallam) and Ali came over, the Prophet (sallalahu alaihi wa ala alihi wa sallam)  said: ” By That whom Beholds my soul, verily, this and his shia are the winners of the Day of Resurrection. And the holy verses were revealed: {Those who have faith and do righteous deeds― Those are the best of creatures.} therefore the companions of the Prophet (sallalahu alaihi wa ala alihi wa sallam), whenever Ali was approaching they said: “Here comes the best of creatures”.

Hadith fabricated. “Silsila ahadeth ad-daifa” #4925.

Ibn Asakir narrated in his history (42/371) from the way: Ibrahim ibn Anas al-Ansare – narrated to us – Ibrahim ibn Jafar ibn Abdullah ibn Muhammad ibn Maslamat – from – Abu Zubair – from – Jabir.

Chain is extremely weak. Abu Zubair was famous for his tadlis, and he narrated this hadith in muanan form, without making clear did he hear it himself or not.

And there is no tarjuma of other narrators.

Hadith: Who are those family members, love of which obligated upon us? October 16, 2010 at 2:13 am | Posted in Hadith analysis | Leave a comment        1 Votes

It was narrated by Tabarani in “al-Kabir”, Qati`y in zawaid to “Fadail sahaba” (#1141):

حدثهم الطحان الحسن بن حرب ان يذكر الحضرمي سليمان بن الله عبد بن محمد إلينا كتب وفيمالا قل نزلت لما قال عباس بن عن جبير بن سعيد عن الأعمش عن قيس عن الأشقر حسين نا قالعلينا : وجبت الذين هؤلاء قرابتنا من الله رسول يا قالوا القربى في المودة الا اجرا عليه اسألكم

السلام عليهم وابناها وفاطمة علي قال مودتهم

……Harb ibn all-Hasan at-Tahhan – Hussain al-Ashqar – Qays (ibn Rabia) – Al-Amash from Said ibn Jubair – ibn Abbas: When it was revealed verse “No reward do I ask of you for this except the love of those near of kin” (42/23), people asked: O messenger of Allah, who are those from your close family members, whose love became incumbent upon us? He answered: Ali, Fatima, and their sons (alaihuma salam). (cited from Fadail)

 

This hadith isn’t authentic.

First of all it contradicts to authentic agreed upon narration from ibn Abbas. (see this article)

Second it contradicts to known history facts. Ali and Fatima (may Allah be pleased with them) married after hijra, and this verse was revealed in Mecca, as said ibn Kathir.

Thirdly this chain is extremely weak. Suyuti noticed its weakness in his commentary “Durr al-Mansur”.

1) Harb ibn al-Hasan was weak. See “Majmau zawaid” №14747

2) Hussain al-Ashqar weak. He was criticized by Bukhari, Abu Zurah, Abu Hatim, Nasai and Daraqutni. (“Mizanul itidal” 1/531/№1986)

3) Qays ibn Rabia was weak. He was discredited by Nasai, Daraqutni, Ahmad and ibn Maeen. (“Mizanul itidal” 3/393/№6910)

4) Al-Amash Sulaiman ibn Mihran was thiqat, but known mudalis, and he narrated this in anana form.

Shaikh Albani said this narration is false in “Silsila ad-daefa” (#4974)

Hadith: banu Umeyyah climbing on the pulpit October 10, 2010 at 11:18 pm | Posted in Hadith analysis | 2 Comments        4 Votes

This hadith you can see in many shia books, many shia sites.

Tabari in his commentary:

: : بن سهل بن عباس بن المهيمن عبد ثنا قال زبالة، بن الحسن بن محمد عن حدثت ذلك قال من ذكر : : على ينزون فلان بني وسلم عليه الله صلى الله رسول رأى قال جدي، عن أبي، ثني قال سعد،

ضاحكا استجمع فما ذلك، فساءه القردة، نزو :  منبره في وجل عز الله وأنزل قال مات، حتىالآية) (…. للناس فتنة إلا أريناك التي الرؤيا جعلنا وما .ذلك

Mentioned the one who said that:  narrated from Muhammad ibn Hasan ibn Ziyalat, which said: narrated to us Abdulmuhaymin ibn Abbas ibn Sahl ibn Sad: narrated to me my father, from my grandfather that the Messenger of Allah (s.a.w) saw in his dream, so and so clan jumping on his pulpit like monkeys. Thus he became so aggrieved by it that he never laughed as long as he lived and the Almighty Allah revealed the following verse: …and We did not make the vision which We showed you but a trial for men.

Chain is extremely weak. Abdulmuhaymin is main problem. He also present in similar narration iin tafsir of Salabi. Bukhari said about him: Munkar al-hadith. Nasai said: Not truthful. Daraqutni said: Not strong. (“Mizanul itidal” 2/671/ n 5279). Other narrator should be Muhammad ibn Hasan ibn Zaban, and he was abandoned. (Shawkani “Fatkh al-qadir” 3/329).

I’d like to present another example of idiocy and lie from shia. At famous shia site, member Slave of Ahlalbayt first quoted this hadith from Suyuti, which in the very beginning said that “narrated ibn Jarir (at-Tabari)”. Then this liar, quoted Tabari from his own tafsir, and said: “this hadeeth is present with different chain in tafsir tibri”. But in reality that was the very same hadith, and the chain IS SINGLE ONE, and it’s in Tabari, and Suyuti just quoted from him.

Shias also quoting other version of this hadith.

: قال – وسلم عليه الله صلى النبي أن عنهما الله رضي عمر ابن عن حاتم، أبي ابن رأيت ” وأخرججعلنا } وما ذلك في الله وأنزل القردة، كأنهم المنابر على العاص أبي بن الحكم ولد

وولد { الحكم يعني الملعونة والشجرة للناس فتنة إلا أريناك التي الرؤيا

Narrated ibn Abu Hatim from ibn Umar: that the Messenger of Allah (s.a.w) said: I have seen the progeny of Hakam bin al-Aas jumping on the pulpits and the Almighty Allah

revealed the verse in this connection: …We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well”. (This verse) mean Hakim and his progeny”

I couldn’t find this hadith with complete chain in any from available books.

Hadith with close meaning was narrated by Hakim in “Mostadrak” ( n 8481) from Abu Hurayra:

سالم : بن إسماعيل بن محمد جعفر أبو ثنا بمرو الأزرقي محمد بن علي أحمد أبو حدثناه ما منها والزنجي خالد بن مسلم ثنا الحرام المسجد مؤذن الأزرقي الوليد بن محمد بن أحمد ثنا بمكة الصائغو : عليه الله صلى الله رسول أن عنه الله رضي هريرة أبي عن أبيه عن الرحمن عبد بن العلاء عن

القردة : تنزو كما منبري على ينزون العاص أبي بن الحكم بني كأن منامي في أريت إني قال سلم

Ibn Jawzi in “Ilal al-mutanahiya” (2/701) said:

علي وقال الحديث منكر زرعة ابو قال خالد بن الزنجي ففيه الثاني الطريق اما له اصل لا حديث هذاالحديث مضطرب بحجة حديثه ليس يحيى قال الرحمن عبد ابن العلاء وفيه بشيء ليس المديني بن

“This hadith has no base, in second way of  transmission  (discussed one) Zanji (Ahmad) ibn Khalid. Abu Zurah said: “Munkar al-hadith”. Ali ibn Madini said: “He’s nothing”. In it also Ala ibn Abdurrahman, Yahya said his ahadeth are not hujja, (his) ahadeth are mixed..”

From myself want to add that Ala wasn’t strong in the view of ibn Adi. Both of mentioned narrators present in the similar hadith which was narrated by Beyhaki in “Dalail”.  Only Ala ibn Abdurrahman present in the chain of Abu Yala in “Musnad”.

There is other hadith with similar meaning, it was narrated from Saeed ibn Musayb in mursal form. (See “Bidaya wa nihaya” 6/272; 10/53). In the chain Ali ibn Zayd ibn Jadan, abandoned rafidi.

Other version of this hadith was narrated from Yala ibn Murra by ibn Abu Hatim, as it quoted by Suyuti in “Durr”. Juzagani in “Abatil” (1/413) said this hadith is false.

Narration from Aisha (r.a), we have already discussed before here.

Hadith from Hasan was narrated by Suyuti with reference to Ibn Mardaweyh, I couldn’t find this hadith along with chain.

In the end I’d like to present another type of lie from Slave of Ahlalbayt from wilayat site.

He said:

a similar narration is present in / الجوزي ابن التفسير علم في المسير زاد تفسير

: . : البلاء هاهنا فالفتنة عنه ي° ف°سر °ها، يعط°ون الدنيا إنها له فقيل ذلك، فساءه المنابر، على أمية بني أري أنه

that is, he saw bani umayya on the minber, and he was told that this is what is given to them in this world; and it also tells us that the fitna here means bala/problem.

And he even dare to leave link for this so called “evidence”.  That was a quote from “Zaidul maysir” by Ibn Jawzi.

Let us see complete quote:

. : فالفتنة: عنه ي° ف°سر °ها، يعط°ون الدنيا إنها له فقيل ذلك، فساءه المنابر، على أمية بني أري أنه والثانيالمسيب،: بن سعيد عن جدعان بن زيد بن علي رواه البلاء، قد هاهنا ولكن يصح، لا هذا مثل كان وإن

المفسرين عامة .ذكره

“And second (ibn Jawzi just quoted all available opinions): he saw bani umayya on the minber, and he was told that this is what is given to them in this world; and it also tells us that the fitna here means bala/problem. It was narrated by Ali ibn Zayd ibn Jadan from Saeed ibn Musaib. (And now red marked part, that this shia simply omitted) And (even) if such (ahadeth) are not authentic, but this was mentioned by majority of commentators”. (end of quote)

SubhanAllah! Rafidi quoted book, and omitted that author himself noticed that such ahadeth aren’t authentic.

It was narrated from ibn Abbas, Masruq, Hasan, Abu Malik, Ikrima, Saeed ibn Jubayr, Ibrahim Nakhai, Mujahid, Qatada, Dahhaq that cursed tree in Quran, that’s tree of Zaqqum in the hell. (see commentary of Tabari and others)

Allah knows best.

Regarding zakat in rukoo August 10, 2010 at 11:31 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Let us see why this couldn’t be revealed about Ali (r.a).

1) There is no any single authetic complete chain of narrators, that this aya was revealed about Ali (r.a). If you have it, present it here.

2) Imam Ali (r.a) used to bring as a proof the hadis “man kuntum mavla” in his debates with havarij and etc.Give us single narration with authetic complete chain of narrators where Ali (r.a) use to bring this narrations as a proof of his imamat.

3) All narrations about zakat in the ruku are weak from the rijal and logic. The pray will be perfect IF THERE WILLN’T BE ANY foreign act during it.

4) If we will accept that narrations as authetic then best type of zakat, will be during ruku. And there is nothing simmular to that in any “figh” book.

5) The word wali have several meanings. That is enough to look at previous aya, to understand which meaning it have here.

[Yusufali 5:51] O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.

[Yusufali 5:57] O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed).

So the issue not about ruling, but about friendship.

6) Narrations about zakat in the ruku, actually are against Ali (r.a).Allah said

[Yusufali 23:1] The believers must (eventually) win through,-[Yusufali 23:2] Those who humble themselves in their prayers;

If we will accept narrations about zakat as authetic, then that is mean Ali (r.a) use to listen who is coming to mosques, and what are they talk about during his pray.Where is humbleness; Where is hushu

7) There are some conditions of zakat from the gold. A year should past, there should be enough goods, and should be 85 gr of gold and etc.No one should give the ring as zakat by the request of beggar. That will be simple charitynot zakat.

8.) All verbs in that aya are plural.اكعون° ر° و°يؤتون° يقيمون°

That’s mean issue about people not single man.

9) My arabic isn’t perfect but id=f word “walaya” will be with “fatha”, as in this aya. That will be antipode of enmity. In a short friendship.If that word will be with “kasra”, that will mean rulingship.So that is why the meaning of this aya is friendship not capiphate or imamate.

Wa Allahu alam.

Hadeeth: When I was washing body of prophet (sallalahu alaihi wa ala alihi wa sallam)… July 31, 2010 at 7:30 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadeeth: When I was washing body of prophet…

It was narrated that Ali said: “When I was washing the body of prophet (sallalahu alaihi wa ala alihi wa sallam), drops (of water) accumulated in his eyes, I drunk them, and by this way inherited knowledge of the first (and the last)”.

Mullah Ali al-Qari al-Hanafi in “Masnua fi marifatu ahadeth al-mawdoa” (#246, p 207), and Muhammad ibn Darwish al-Hoot in “Asna mattalib” (#439, p 87), and Zarkashi in “Leal al-manthurat” (1/193) quoted Nawavi saying: “It’s not authentic”. Al-Hoot added from himself: “Story is false”. Same opinion shared Muhammad Ameer Kabir al-Maliki in “Nukhbat al-bahiyat fil ahadeth al-makzubat ala khayr al-bariya” (#267).

And here scans from “Fatawa li Nawavi”, where he said: “As for the first hadith (discussed one) it’s not authentic“.

http://gift2shias.files.wordpress.com/2010/07/cover_page1.jpg

Something close to that was narrated by Imam Ahmad in his “Musnad”:

: قال محمد بن جعفر عن صالح بن حسن عن يمان بن يحيى حدثنا أبي حدثني الله عبد كان-  حدثناعليه الله صلى النبي جفون في يستنقع وفاته بعد غسلوه حين وسلم عليه الله صلى غسله ماء الماء

يحسوه علي فكان وسلم

Narrated Abdullah – his father Imam Ahmad – Yahya ibn Yaman – Hasan ibn Salih – Jafar ibn Muhammad: “Water that was used during the wash of prophet (sallalahu alaihi wa ala alihi wa sallam), accumulated in his eyes, and Ali drunk it slowly”.

Shaykh Abdulfatah Abu Ghudda in his tahqiq of “Masnua fi marifatu ahadeth al-mawdoa” (p 208) noticed that chain is weak, and disconnected. Same opinion shared Ahmad Shakir and Shuayb Arnawut in their notes on “Musnad”. Imam Jafar wasn’t witness of that story, so it’s disconnected, and narrator Yahya ibn Yaman was weak (“Mizanul itidal” 4/416/#9661), so even chain till Jafar was weak.

Hadeeth: Whoever claims that he loves me, and he hates you, is a liar. July 28, 2010 at 2:12 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadeeth: Whoever claims that he loves me, and he hates you, is a liar.

This hadith was narrated with slight difference in the wording.

From Ali: “Who claims that he loves me, and he hates Ali, lied”.

Ibn Hibban cited it as an example of fabrications from Isa ibn Abdullah ibn Muhammad ibn Umar ibn Ali ibn Abu Talib. Daraqutni said this narrator abandoned. (“Mizanul itidal” 3/315/#6578).

Ibn Asakir in his history (42/283) narrated from Salsal ibn Dalahmas as a part of bigger hadith: “O Ali, lied the one who claimed that he loves me, and he hates you”.

Ibn Hibban in “Marjohin” (2/329, and 2/310/#1019, shamela) said: (In the chain) Muhammad ibn Dawo` ibn al-Salsal, narrated manaker from his father, it’s not permitted to rely upon him”.

Ajurri narrated it from Anas ibn Malik: “O Ali, lied the one who claimed that he loves me, and he hates you”. In the chain Hussain ibn Sulaiman. Ibn Adi said: He’s not to be relied on. Dhahabi noticed his uncertainty (“Mizanul itidal” 1/536/#2007).

Ibn Asakir narrated it in his history (42/268) from Jabir. In the chain Yahya ibn Yala Aslame.  Bukhari said about him: His ahadeth are mixed. Abu Hatim said: Weak (“Mizanul itidal” 4/ 415 /#9657 ).

Ibn Asakir narrated (42/268) from Abu Saeed al-Khudri. In the chain Rabia ibn Badr, ibn Maeen said he’s nothing. Nasai said: Abandoned. Abu Dawud said: Weak (“Mizanul itidal” 2/38/#2730).

Ibn Asakir also narrated it (42/268) from Umm Salama, in the chain Hussain al-Ashqar, he’s abandoned. And Jabir ibn Yazeed al-Jofe, he’s liar.

Ibn Kathir in “al-Bidayah wa nihaya” (7/367) noticed that this hadith has different ways of transmission, all of them are weak, and couldn’t be depend on.

Hadeeth: The right of Ali upon Moslems equal to right of parent upon child. July 28, 2010 at 1:37 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadeeth: The right of Ali upon Moslems equal to right of parent upon child.

This was quoted by Muhib at-Tabare in “Riyadu nadera” (p 252) from al-Hakami. And quoted by al-Aseme in “Samtu nujum” (2/15, shamela) also from him, with note that it was reported from Ammar and Abu Ayub al-Ansare.

I found this hadith in “Mizanul itidal” in the bio of Isa ibn Abdullah ibn Muhammad ibn Umar ibn Ali ibn Abu Talib. Ibn Hibban said that he narrated from his fathers fabrications, and gave this hadith as one of the examples. Daraqutni said about this Isa: Matruk al-hadith (“Mizanul itidal” 3/315/#6578).

Athar: Ibn Abbas on his deathbed. July 28, 2010 at 1:08 am | Posted in Hadith analysis | Leave a comment        Rate This

Athar: Ibn Abbas on his deathbed.

It was narrated in addition to “Fadhail as-sahaba” (#1129) of imam Ahmad, via chain: Hasan ibn Ali al-Basre, which said: narrated to me Muhammad ibn Yahya, which said: narrated to me my father, which said: narrated to me al-Hakim ibn Zuhayr from Sudde from Abu Salih, which said: When ibn Abbas was dying he said: O Allah I seek nearness to you by wilayat of Ali ibn Abu Talib”.

Story is pure fabrication, in the chain two abandoned narrators. Hasan ibn Ali, that’s ibn Zakariya ibn Salih, Abu Saeed al-Adawe. Daraqutni said he’s abandoned. Ibn Adi said he use to fabricated ahadeth. He narrated ahadeth from unknown people, and reported falsifications from thiqat (“Mizanul itidal” 1/506/#1904).

Other narrator Hakim ibn Zuhayr was abandoned. Bukhari said: Munkar al-hadith. Ibn Maeen said: He’s nothing (“Mizanul itidal” 1/571/#2178).

Sudde, that’s Ismail ibn Aburrahman ibn Abu Kareemah, and he’s matter of disagreement between scholars.

Wa Allahu Alam.

Hadeeth: “Ali is with truth, and truth is with Ali”. July 24, 2010 at 6:45 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadeeth: “Ali is with truth, and truth is with Ali”.

Al-Heythami in “Majmau zawaid” (#12031) said: “It was narrated by al-Bazzar, in the chain Sad ibn Shuayb, I don’t know him, and other narrators are people of “Saheeh”.

I’d like to note that saying “narrators from people of “Saheeh”, doesn’t mean chain us upright.

It was also narrated by Hateeb in “Tarih” (14/322, 6/312 shamela) from Umma Salamah, with wording: “Ali is with truth, and truth is with Ali, and they would never separate until they would reach me at pool”.

In the chain Yusuf ibn Muhammad ibn Ali, from him people narrated manakeer (“Mizanul itidal” 4/473/#9885). In the chain Ali ibn Hisham ibn Burayd with his father. Both known for their extreme shia beliefs. Ibn Hibban said about this Ali: “Extreme in at-tashayu, narrated rejected (data) from famous (narrators)”. Ibn Numayr said he’s munkar-alhadith. Ibn Maeen said he was thiqat  (“Mizanul itidal” 3/160/№5960).

Also in the chain Abdussalam ibn Salih. Abul Hasan Ali ibn Muhammad ibn al-Arraq al-Kinani in “Tanziru sharia” (1/79/#166) said: “Abdussalam ibn Salih Abu Salt al-Harwi was accused in lie by more than one scholar”. Abu Abdullah al-Hakim in “al-Madkhal ila sahih” (#139) said: “Abdussalam ibn Salih ibn Sulayman Abu Salt al-Harwi. Narrated from Khammad ibn Ziyad, Abu Moawiyah, Abbad ibn al-Awam and other rejected stories”. Same opinion was quoted by Abu Nuyam al-Isfahani in “Kitabu duafa” (#140). Uqayli said about this narrator: “Rafidi habidh”, ibn Adi said: “Accused”. Nasai said: “Not tuthful”.

Daraqutni said: “Habidh rafidi, was accused in fabrication of hadith: “Faith is by accepting by heart”. (“Mizanul itidal” 2/616/#5051). Zakariya Saji said: “He narrated munkar stories, and he was weak due to their opinion”. And it was reported from Uqayli that he said about Abu Salt: “Liar”. Naqash said: “Narrated manakir”. Muhammad ibn Takhar said: “Liar”. (“Tahzib attahzib” 6/286) Hafidh al-Khalili in “Irshad” (3/873) said: “He wasn’t strong due to their opinion”. Imam Zeylai al-Hanafi in “Nasbu rayi” (1/345), ibn Rajab in “Fathkul bare” (6/412) and ibn Hajar in “Tahrij ahadeth kashaf” (2/465) said: “Abandoned”.

Next problem in this chain is Abu Saed at-Tayme, his name was Uqayza. He also was shia. Nasai said about him: “Not strong”. Daraqutni said: “Matruk al-hadith”. Saade said: “Not truthful”. Ibn Maeen said: “Nothing”. Bukhari said: “They spoke against him”. (“Lisanul mizan” 2/p 433). Also in the chain Abu Thabit mawla of Abu Dharr, and I couldn’t find any info on him.

Hadeeth: Whoever loves me, these two and their parents, shall be with me, in my rank on the Day of Judgement July 20, 2010 at 6:28 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadeeth: “The Prophet (sallalahu alaihi wa ala alihi wa sallam) grabbed Hasan and Husayn by the hands and said “Whoever loves me, these two and their parents, shall be with me, in my rank on the Day of Judgement”.

This hadith was narrated by imam Abdullah ibn Ahmad in his additions to “Musnad” (vol 1 pages 412-413 Hadith 576, with notes by shaykh Ahmad Shakir), and in “Fadhail as-sahaba” (#1185), Tirmizi in “Sunnan” (2/301), Abu Shaykh in “Tabakat” (p 281, dhahiriya library), Dawlabi in “Zurriyatu tahira” (#226, shamela), Abu Nuaym in “Akhbarul Isfahan” (1/191-192), Khatib in his history (13/287/#7255), Ibn Qudama al-Makdisi in “al-Mutahibin fi Llah” (#146), Tabarani in “as-Saghir” (#960) from Ali ibn Abu Talib.

In the chain Ali ibn Jafar ibn Muhammad as-Sadiq. Tabarani in “as-Saghir” said: (No one) narrated (this hadith) from Mosa ibn Jafar, except his brother Ali ibn Jafar, Nasr ibn Ali (next narrator after Ali ibn Jafar) stayed alone in narrating this”. Tirmizi in “Sunnan” also noticed that this hadith isn’t know from Jafar from other wajh.

Dhahabi in “Mizanul itidal” (3/117/#5799) noticed that he didn’t see anyone who praised or discredited Ali ibn Jafar, and added: “But his ahadeth are extremely rejected (munkar)”. Albani said this hadith in munkar (“Silsila ad-daeefa” #3122), and said it’s daeef in his notes on “Sunnan” Tirmizi. Dhahabi in “Siyar alamun nubala” (3/254) said: “Chain is daeef, text in munkar”. Shaykh Shuayb Arnawut said (hadith) is weak in his notes on “Musnad” (1/#576).

Shaykh Ahmad Shakir in notes on “Musnad” said chain is good (hasan), however he erred. Because as we noted, narrator Ali ibn Jafar is majhool al-khal. Also it’s worse to mention that saying “chain is good” isn’t a same as saying “hadith is good”.

Hadith: Cursed tree in the Quran are al-Hakam and his father. July 20, 2010 at 1:59 am | Posted in Hadith analysis | 2 Comments        Rate This

Hadith: Cursed tree in the Quran are al-Hakam and his father.

Allah Taala said in the Quran in surah al-Israa: [Shakir 17:60] And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.

Imam Shawkani in “Fatkh al-Qadeer” (3/342):

“And ibn Mardaweyh narrated from Aisha, that she said to al-Marwan ibn al-Hakam: “I heard prophet (sallalahu alaihi wa ala alihi wa sallam) said to your father and

grandfather, that they are “cursed tree” in the Quran”. (Then Shawkani said) And in this (text) is rejection (nakarat), in her words “he said to your father and grandfather”, and problem is (fact) that grandfather of Marwan didn’t seen time of prophecy”.

So even without checking the chain, we can see clear misfit of text to known history facts.

I found this hadith along with chain in other book, imam Badrutdin al-Ayni in his commentary “Umdatul Qare” (under the explanation of hadith #6174) quoted it with chain: Narrated ibn Mardaweyh from Abdurrazaq from his father from Miyana mawla of Abdurrahman ibn Ouf, that Aisha, may Allah be pleased with her, said to al-Marwan.

This chain is extremely weak. First problem in this chain is Abdurrazaq. He was imam without any doubt, muhadith. Nasai said: “There is question in those who wrote from him (ahadeth) in the end (of his life); (they) narrated from him rejected ahadeth”. Ibn Adi said: “(He) narrated ahadeth in fadhail, in which no one agreed with him, and rejected (ahadeth) about faults of others, he was ascribed to at-tashayu”. The one thing in him, which we can say for sure, he was upright narrator, who got confused in the end of his life. (see his lengthy bio in “Mizanul itidal” 2/609/#5044).

As for father of Abdurrazaq, that’s Hamam ibn Nafe, ibn Maeen said he’s thiqat. Al-Aqili (or al-Uqayli) noticed that his ahadeth weren’t mahfooz (“Mizanul itidal” 4/308/#9252).

But the main problem of this chain is Miyana. Abu Hatim accused him in lie. Ibn Maeen, Nasai said: “He’s not thiqat”. Daraqutni said: “Abandoned” (“Mizanul itidal” 4/237/#8981).

Hadith: Do you know who was the wasi of Musa (alaihi salam)? July 18, 2010 at 4:05 pm | Posted in Hadith analysis | Leave a comment        1 Votes

Hadith: Do you know who was the wasi of Musa (alaihi salam)?

Narration from Salman al-Farisi.

Text of hadith is following: I (Salman) said: “O Messenger of Allah, certainly every prophet had his Wasi, who then is your own Wasi?”. He kept quiet, and then looked at me, saying: “O Salman!”. I quickly answered: “Labaik (At your service)!”. He said: “Do you know who the Wasi of Mus was?”. I said: “Yusha ibn Nun”. He said: “Why (was he chosen as Wasi)?”. I said: “Because he was the most knowledgeable at the time”. He said: “And certainly, my Wasi, confidant, the best of those I am leaving behind, and the one to pay my debt and establish my religion (when others strive to corrupt it) is Ali ibn Abi Talib”.

It was narrated by Tabarani in “al-Kabir” (vol 6/ #606, shamela). After he narrated this, Tabarani said: “His saying “wasi”, means the one who inherited him in his family, and not in caliphate. And his saying “best one that I left behind”, means (best) among ahlal bayt of sallalahu alaihi wa sallam).

This hadith is false, imam al-Heythami in “Majmau zawaid” (#14668) said: “Narrated Tabarani….in the chain Naseeh ibn Abdullah, and he’s matrook”. Nasai and others weakened this narrator. Bukhari said: “Munkar al-hadith”. Al-Falase said: “Abandoned”. Ibn Maeen said: “Nothing” (“Mizanul itidal” 4/240/#8988).

It was also narrated in short form: (Quote from Shawkani)- My wasi, keeper of my secrets, my caliph in my ahl, and best one that I am leaving behind is Ali. Ibn Nasir narrated it from Salman in elevated form. Abdulqane said that most of narrators are unknown or weak. Al-Juzaqane said this (hadith) is false (batil), and there is no base for it. And it was narrated by al-Azde in this form: prophet (sallalahu alaihi wa ala alihi wa sallam) was asked who is his wasi? He asked who was heir of Mosa. (They said) Yusha ibn Noon. And he answered: My wasi, heir, the one who would implement my religion, and pay my debt, and best one that I am leaving behind is Ali. In the chain abandoned narrator, and weak one. And it was narrated by ibn Hibban something similar, and that’s from fabricated list. And Aqele (or Uqayli) narrated it in form: My wasi is Ali ibn Abu Talib. In “Mizan” it was said that this is lie. Hakim narrated it from Burayda in elevated form, in the chain fabricator. (Quoted from Shawkani “Fawaid al-Majmua” p 369, #63)

Narration from Anas ibn Malik.

It was reported by al-Qatiy in his additions to “Fadhail sahaba” (#1052).

Text is following: We said to Salman (al-Farsi): “Ask the Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) who his Wasi is”. Salman asked him, and he said: “Who was the Wasi of Musa ibn Imran?”. Salman answered: “Yusha ibn Nun”. Then, the Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) said: “Certainly, my Wasi and heir (warith) and payer of my debt is Ali ibn Abi Talib”.

This narration isn’t authentic. In the chain Matar ibn Maimun al-Iskaf. Bukhari, Abu Hatim and Nasai said about him: “Munkar al-hadith” (“Mizanul itidal” 4/127/#8590).

Other narrator Muhammad ibn Abu Umar ad-Doore is unknown, as said shaykh Dimashqiyah.

And Allah knows best.

Hadith: I am in the state of war with those who have war against you July 18, 2010 at 7:04 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: (As if prophet, sallalahu alaihi wa ala alihi wa sallam, said to Ali, Fatima, Hasan and Hussain) I am in the state of war with those who have war against you, and peace with those who are in peace with you.

This hadith is weak, as it stated shaykhana Albani in “Silsila ad-daifa” #6028.

It was narrated from Abu Hurayra, Umm Salamah and Zayd ibn Arkam.

Hadith from Abu Hurayra:

Narrated by al-Hakim in “Mostadrak” (#4713), it’s in “Fadhail sahaba” (#1350), Tabarani in “al-Kabir” (#2555), al-Heythami in “Zawaid al-musnad”, Ahmad in “Musnad” (#9696), Hatib in “Tarih” (7/136/#3582).

Shaykh Shuayb Arnawut said chain is extremely weak in his notes on “Musnad”. In the chain Talid ibn Sulaiman. Ahmad said: “Shia, I don’t see problem in him”. Yahya ibn Maeen said: “Liar, abused Uthman”. Abu dawud said: “Rafidi, abused Abu Bakr and Umar”. Nasai said: “Not truthful”. (“Mizanul itidal” 1/358/#1339).  Ibn Jawzi in “Duafa wal matrukin” (1/155) narrated that Ahmad said Talid was liar, and Daraqutni said he’s weak.

Hadith from Zayd ibn Arkam.

Narrated by al-Hakim in “Mostadrak” (#4714), Tabarani in “al-Kabir” #2553 and in “as-Sagher” (#767), Tirmizi and ibn Majah in their “Sunnan” books, ibn Abu Shayba in “Mosanaf” (#32181), ibn Hibban in “Sahih” (#6997).

Chain is weak. It contains Asbat ibn Nasr al-Hamadane. Ibn Maeen said he’s thiqat. Abu Nuaym said he’s weak. Nasai said he’s not strong (“Mizanul itidal” 1/175/#712). Ibn Jawzi included him in “Duafa wal matrukin” (1/96).

Other problem Ismail ibn Abdurrahman as-Sudde. Very controversial person, scholars differed in him a lot.

Third problem is Sabeeh mawla of Umm Salama, imam Tirmizi said he’s not known (“Mizanul itidal” 2/307/#3860). This Sabeeh present almost in all ways till Zayd ibn Arkam. Difference in chains only in people before him, in some ways one weak narrator replaced by other weak one. Other chains contain such weak narrators like Sulaiman ibn Qarm, Hussain al-Ashqar

Ibn Asakir narrated in his “History” (14/157) via chain: Hussain ibn Hasan Ansare (that’s err in print, in real that’s Hasan ibn Hussain al-Aroone) from Ali ibn Hashim from his father from Abu Juhaf from Moslem ibn Sabih from Zayd ibn Arkam.

Ali ibn Hashim and his father. Both son and father known for their extreme shia beliefs. Ibn Hibban said about this Ali: “Extreme in at-tashayu, narrated rejected (data) from famous (narrators)”. Ibn Numayr said he’s munkar-alhadith. Ibn Maeen said he was thiqat  (“Mizanul itidal” 3/160/№5960).

Other problem Dawud ibn Abi Ouf Abu Juhaf. Ibn Adi said: “In my view he’s not strong, and not from those who should be rely on”. Ibn Maeen and Ahmad said he’s thiqat. He was from extreme of ahlal tashayu (Mizzi “Tahzib al-kamal” 8/#1779).

Next problem is Hussain al-Aroone. He was from head of tashayu. Ibn Adi said: “His ahadeth doesn’t look like ahadeth of thiqat” (“Mizanul itidal” 1/483/#1829).

Ibn Asakir narrated in his “History” (13/218) via chain: Abu Iskhaq from Zayd. Abu Ishkaq known for his tadlis, and he narrated it anana form, without making clear did he hear it himself or not. Most likely he didn’t met Zayd. Allah knows best.

Narration from Umm Salamah.

It was reported by ibn Asakir in his history (14/143-144) as a part of greater narration via chain: Muhammad ibn Suqat ( سوقة بن from the one who narrated to him, from Umm (محمدSalamah.

Chain is weak due to unknown narrator.

Hadith: Ali is my asl (foundation), and Jafar is my branch. July 18, 2010 at 4:44 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: Ali is my asl (foundation), and Jafar is my branch.

This hadith isn’t authentic, shaykhana Albani said it’s weak in “Silsila ad-daifa” (#2873).

It was narrated by Tabarani in “al-Kabir” (#13663), Abu Nuaym al-Isfahane in “Akhbarul Isfahan” and “Tabakatul muhadethen”, ibn Asakir in his history (33/210). Al-Heythami in “Majmaul zawaid” (#15501) said that in the chain people that he doesn’t know. Muhammad al-Hoot in “Asna mattalib” (#893) said that chain contains unknown

narrators. Shaykh Albani in “Silsila ad-daifa” noticed that 3 persons in chain are unknown. Abdullah ibn Moawiyah majhoolul hal. Salih ibn Moawiyah unknown, and same he said about Muhammad ibn Ismail ibn Jafar.

Hadith: You are (it’s mean Ali) like Kaaba. July 18, 2010 at 2:50 am | Posted in Hadith analysis | 2 Comments        Rate This

Hadith: You are (it’s mean Ali) like Kaaba.

No doubt that this hadith is pure lie upon our beloved prophet (sallalahu alaihi wa ala alihi wa sallam). It was narrated from Ali, and something similar from Abu Zarr.

Ibn Asir narrated it from Ali in “Usud al-ghaba” (1/800). Ibn al-Araq al-Kinane in “Tanziru sharia” (1/399/#156) noticed that way till Ali running via Muhammad ibn Zakariya al-Qalabe.  Ibn Mandah noticed that he was criticized. Daraqutni accused him in fabrication of ahadeth (“Mizanul itidal” 3/550/#7537). Dhahabi said he was liar (“Mizanul itidal” 3/166/#5997, bio of Ammar ibn Umar ibn al-Mukhtar).

This ibn Zakariya narrated this hadith from al-Abbas ibn al-Bakar, and he was liar, as said Daraqutni (“Mizanul itidal” 2/382/#4160). Next in chain after al-Abbas, is Sherik ibn Abdullah an-Nahkai. Saduq that erred a lot.

It was narrated by ibn Asakir, from Abu Zarr in form: “Ali between you – or he said in this ummah – is like Kaaba…”. In the chain Yadeem ibn al-Ala, Salih ibn Maysam,  I couldn’t find their biography in books on rijal. Also in the chain Abdulmomin ibn al-Qaseem, that’s brother of famous shia liar Abdulqafar Abu Maryam. Al-Aqele (or Uqayli) said that it’s impossible to rely on most of his ahadeth  (“Lisanul mizan” 4/76/#125, al-Uqayli “Duafa al-kabeer” #1065).

Allah knows best.

Hadith:Allah will be angry with your anger ….. July 17, 2010 at 8:39 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: Fatima! Indeed Allah will be angry with your anger and he will be satisfied with your satisfaction

Shaykhul-Islam said it’s false hadith in “Minhaju sunnah” (4/226).

It was narrated by Abu Nuaym in “Fadhail khulafah ar-rashedeen” and “Marifatus sahaba”, Dawlabi in “Zurriyatu tahira”, Abu Yala in “Mojam”, Tabarani in “al-Kaber”, ibn Asakir in “Tareeh madinatul dimashk”, Abu Bakr ash-Shaybane in “al-Ahad wal mathane”, Hakeem in “Mostadrak” (#4730).

Chain contains Hussain ibn Zayd ibn Ali. Dhahabi in “Talkhis” notice that he’s munkar al-hadith. This narrator was criticized by ibn al-Madene, Abu Hatim, Ibn Ade (“Mizanul itidal” 1/535/#2002).

Hadith: Ali alike my head on my body. July 17, 2010 at 5:42 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: Ali alike my head on my body.

It was reported from Al-Bara ibn Azeeb and ibn Abbas. Shaykhana Albani said it’s weak in “Daif al-jami” #3803.

From ibn Abbas, it was narrated by ibn Mardaweyh via chain: Hussain al-Ashqar – Qays ibn Rabea – Layth – Mujahid – ibn Abbas (as it quoted by ibn Jawzi in “Ilal al-mutanahiya” 1/212/#335).

Muhammad ibn Darwesh ibn Muhammad al-Hoot in “Asna mattalib” (#899) said: “In it (chain) Hussain al-Ashqar, and he had manakeer, as said ibn Hajar and others. Also in it Qays ibn Rabea, Yahya ibn Maeen said he’s nothing. And Ahmad said he was yatashayu”.

Hateeb al-Baghdade narrated it from al-Bara in “Tarih al-baghdad” 7/11/#3475, and noticed that he recorded this hadith (from al-Bara) only from this way of transmission. Ibn Jawzi in “Ilal al-mutanahiya” (1/212/#335) said that chain contains unknown narrators.

Hadith: Ali is a gate of salvation July 16, 2010 at 12:58 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: Ali is a gate of salvation, whoever would enter that (gate) is a believer, and whoever would leave from that (gate) is a disbeliever.

Shaykhana Albani said this hadith is fabrication (“Daif al jami” #3800). Dhahabi said it’s false hadith (“Mizanul itidal” 1/532/#1986).

It was narrated from the words of ibn Abbas, who elevated it. In the chain al-Hussain ibn al-Hasan al-Ashqar. Bukhari said: “Fehe nadhar (he’s under question)”. Abu Zurah said: “Munkar al-hadith”. Abu Hatem, Nasai, Daraqutni said: “Not strong” (“Mizanul itidal” 1/532/#1986).

Muhammad ibn Darwesh ibn Muhammad al-Hoot in “Ansa mattalib” (#895) said that it was narrated by Daraqutni in “al-Afrad” which said that al-Hussain al-Ashqar stayed alone in narrating this hadith. Bukhari said this al-Hussain had rejected data (in his ahadeth). Al-Huzali said he’s liar.

Abdurrauf al-Munawe in “Faydhul qader” (#5592) mentioned that al-Hussain narrated this hadith from Sherik, and he’s not strong. Sherik, that’s Sherik ibn Abdullah an-Nakhai. Abdullah ibn Mubarak said that his ahadeth are nothing. Ibrahim ibn Said al-Jawhare said that Sherik erred in transmission of 400 ahadeth.  Daraqutni said that Sherik wasn’t strong in ahadeth that he narrated alone (“Mizanul itidal” 2/270/#3697). If to say in brief, he was saduq, inshAllah, but with very bad memory.

Hadith: Ali with Quran and Quran with Ali July 15, 2010 at 1:36 am | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: Ali with Quran and Quran with Ali, they wouldn’t separate until reach (me) at the pool.

Imam Hakeem narrated it in his “Mostadrak” (#4604), and Tabarani narrated these words in “al-Awsat” and “as-Sagher”.

All chains are weak.

Chain in “Mostadrak” contains Amr ibn Hammad ibn Talha al-Qanade. He was truthful narrator, but from the rafidah (“Mizanul itidal” 3/254/№6353). Second and third problem are Ali ibn al-Hashim ibn Burayd and his father al-Hashim ibn Burayd. Both son and father known for their extreme shia beliefs. Ibn Hibban said about this Ali: “Extreme in at-tashayu, narrated rejected (data) from famous (narrators)”. Ibn Numayr said he’s munkar-alhadith. Ibn Maeen said he was thiqat  (“Mizanul itidal” 3/160/№5960). Next problem in this chain is Abu Saed at-Tayme, his name was Uqayza. He also was shia.

Nasai said about him: “Not strong”. Daraqutni said: “Matruk al-hadith”. Saade said: “Not truthful”. Ibn Maeen said: “Nothing”. Bukhari said: “They spoke against him”. (“Lisanul mizan” 2/p 433). Also in the chain Abu Thabit mawla of Abu Dharr, and I couldn’t find any info on him.

As for narration in books of Tabarani, al-Heythami in “Majmau zawaid” (#14767) said: “Narrated Tabarani in “al-Awsat” and “as-Sagher” in the chain Salih ibn Abu Aswad, and he’s weak”. It’s worse to mention that Hisham ibn Burayd and Abu Saed at-Taymi present in both of these chains.

Shaykhana Albani said this hadith is weak in “Daif al-jame” (#3802).

Hadith: Sun came back for Ali (r.a) July 14, 2010 at 1:49 am | Posted in Hadith analysis, Invented myths and legends | Leave a comment        2 Votes

In brief hadith is about the sun which was brought back for Imam Ali’s to pray Asr which he missed because the Prophet [sallalahu alaihi wa ala alihi wa sallam] was sleeping on his laps. Shaykhana Albani said it’s fabrication. (Silsila ad daifa #971). Same opinion shared ibn Jawzi and many others. (would update soon inshAllah)

First of all we should notice that this story was narrated only from Asma bintu Umays, and Hussain ibn Ali, I didn’t come across with any other companion mentioning this. And that’s in itself suspicious. Because such miracle, like sun coming back by the will of Allah should definitely be seen by majority, if not by all of companions.

Tabarani narrated that in his “Mojam al-kabir” (vol 24/#382, 390, 391, shamela, and #19054, 19062, 19063 in printed version), and Tahawi narrated this in his “Mushkilul athar” (#898, 899).

Narration from “al-Kabir” #382, and “Mushkilul athar” #899.

In its chain two narrators: Own ibn Muhammad ibn Ali and Umm Jafar bintu Muhammad ibn Jafar ibn Abu Talib. Their status is unknown. Bukhari mentioned Own in his “Tareeh al-kabeer” (7/16/#71) without any information regarding his reliability.  Biography of Umm Jafar you can find in “Tahzeeb al-kamal” (35/#7995) but again without any proper information that could make her status clear.

Narration from “al-Kabir” #390, 391, and “Mushkilul athar” #899.

There are several problems in their chain.

1) Fudayl ibn Marzuq. He was known for his tashayu faith. Nasai, ibn Maeen and Uthman ibn Saed said he’s weak. Ibn Hibban noticed that his ahadeth were exteremely rejected, and he was from people who erred upon truthful narrators (Mizanul itidal 3/362/#6772).

2) Ibrahim ibn Hasan. No one authenticated him, except ibn Hibban, which was known for his tawthiq upon unknown narrators.

In hadith #390 from “al-Kabir”, and #899 in”Mushkilul athar” next to Fudayl we can see Ubeydullah ibn Mosa, known shia.

In hadith #391 from “al-Kabir” next to Fudayl another shia, Muhammad ibn Fudayl.

Duwlabi in “Zurriyatul tahira”, Aseme in “Samtu nujum”, Suyuti in “Leal al-masnua” narrated this from Hussain (alaihi salam). In the chain al-Muttalib ibn Ziyad. Ibn Maeen said he’s thiqat, Abu Hateem said he’s not the one, who should be relying on. Ibn Sad said he’s weak (Mizanul itidal 4/128/#8591).

Other narrator Ibrahim ibn Hayan, and Abu Zurah said he’s unknown (Jarh wa tadeel 2/94/#250)

Also in the chain Abdullah ibn Hasan which narrated it from Fatima bintul Hussain. Obviously that should be Ibrahim ibn Hasan as in previous chains, Allah knows best.

Hadith: “Whoever hurts Ali, has hurt me” July 11, 2010 at 2:02 am | Posted in Hadith analysis | Leave a comment     

   2 Votes

Salam alaikum.

It was reported  that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Whoever hurts Ali, has hurt me”.

Narration from Sad ibn Abi Waqas

It was narrated by al-Bazzar in “Mosnad”, by al-Qateyi in “Fadhail sahaba” (#1078), ibn Hajar in “Matalibul aliya” (#4037, 4039), Ajurri in “Shariah” (#1499), Abu Yala “Musnad” (#770), “Musnad li Shashe” via chain: Qanan ibn Abdullah from Musab ibn Sad from Sad ibn Abi Waqas. Al-Bazzar said: “This hadith isn’t known to be narrated from Sad except from this chain and in this form”. But there is other way from Sad, it present in “Zawaidul Musnad al-Harith” by al-Heythami (#983), “Musnad al-Harith”, and quoted by ibn Hajar in “Matatibul aliya” (#4039), it runs via: Qanan ibn Abdullah from Zirr ibn Hubaysh from Sad.

Both of chains contains Qanan ibn Abdullah. Ibn Maeen said he was thiqat, Nasai said he’s not strong (“Mizanul itidal”3/392/#6904, “Duafa wal matruken” #498).  Ibn Hajar said he’s maqbool in “Taqrib”. Ibn Hibban included him in “Thiqat” (#10368). Al-Aqele (or Uqayli) included him in “Duafa al-Kaber” (3/488/#1549), and ibn Adi included him in “Kamil fi duafa” (6/52/#1594).

Narration from Amr ibn Shath.

Bukhari narrated in “Tareeh al-Kabeer” (6/306), ibn Abd al-Barr in “Istiab”, Hakeem in “Mostadrak” (#4619), it present in “Fadhail sahaba”(#981), Ajurri in “Shariah” (#1493), and it also in “Musnad Rayane” via chain: Muhammad ibn Iskhaq from Abban ibn Saleh from al-Fadl ibn Maqil from Abdullah ibn Niyar from Amr ibn Shath.

Muhammad ibn Ishaq ibn Yasar, very controversial person. Scholars differed in him a lot. First of all he was known for tadlis, and he reported this hadith in /anana/ form, it’s mean without making clear that he heard it himself. Sheikh Shuaib al-Arnawut noticed that if he didn’t use term which is clear that he heard report himself, in accordance to agreement

such ahadeth would be consider as weak. (See Anbiya Yildirim “Hadis ve zihinlerdeki sorular” p 275)

Only in “Isabah” it’s written that he narrated it by saying “narrated to me”.

Ahmad ibn Hanbal said he was hasan al-hadith. Ibn Maeen said he was thiqat, but not a hujja (proof). Ali ibn Madene said that his ahadeth saheeh in his view. Nasai and others said he’s not strong. Daraqutni said that he’s not to be rely on. Yahya ibn Kathir and others said that they heard Shubah said: “Ibn Iskhaq commander of faithful in al-hadith”. And (it was also narrated) that Shubah said that he’s saduq. Abu Dawud said: “Qadare motathele”. Sulaiman at-Tayme said: “Liar”. Same was reported from Hisham ibn Urwah, and Malik also accused him (“Mizanul itidal” 3/468/#7197).

In the chain of this hadith also such narrator like al-Fadl ibn Maqil ibn Sinan. Ibn Abu Hatim mentioned him in “Jarh wa tadel” (7/67/#379) without mentioning any praise or critic.

Beyhaki in “Dalail” narrated it via similar chain, but there Abban narrated directly from Abdullah, without al-Mufadhal between them.

Tabare in “al-Muntahab” narrated it via chain that differ from this one, it runs like this: Muhammad ibn Iskhaq from Abban ibn Saleh which said: “I was along with Isa ibn al-Fadl ibn Maqil ibn Sinan al-Ashjae, which said: narrated to me Abu Burdah ibn Niyar Makriz al-Aslami from his uncle Amr ibn Shath.

Ibn Abi Hatim mentioned this Isa in his “Jarh wa tadel” (6/284/#1576) without any opinion regarding his reliability. Ibn Hibban included him in “Thiqat” (#9830).

Ibn Hibban narrated this hadith in “Saheeh” (“Saheeh ibn Hibban bi tartib ibn Balban #6923) with dropped narrator, chain runs:  Narrated to me al-Hasan ibn Sufyan, which said: narrated to me Abu Bakr, which said: narrated to me Malik ibn Ismayil, which said: narrated to me Masood ibn Sad, which said: narrated to me Muhammad ibn Iskhaq from al-Fadl ibn Maqil from Abdullah ibn Niyar al-Aslame from Amr ibn Shath. Shaykh Shuayb Arnawut said: Chain is weak.

Ahmad narrated this in “Musnad” (#16002) via chain: Abdullah, which said: narrated to me my father, which said: narrated to me Yaqub ibn Ibrahim, which said: narrated to me my father, which said: narrated to me Muhammad ibn Iskhaq from Abban ibn Slih from

al-Fadl ibn Abdullah ibn Maqil ibn Yasar from Abdullah ibn Niyar al-Aslame from Amr ibn Shath al-Aslame. Shaykh Shuayb Arnawut said: Chain is weak.

Ibn Abu Shayba (“Mosannaf” #32108) narrated it with chain that differs from all above, it runs: Muhammad ibn Iskhaq from al-Fadl ibn Maqil from Abdullah ibn Maqil from Abdullah ibn Niyar from Amr ibn Shath.

Ibn Kathir in “al-Bidaya” (7/383) quoted it from other chain: Mosa ibn Umeyr from Aqil ibn Najat ibn Khubeyrat from Amr ibn Shath.

Mosa ibn Umeyr, if that’s al-Qurashe al-Amme, he’s abandoned, if that’s at-Tameme al-Anbare he was thiqat. And no one mentioned this Aqil (Albani “Silsila as-saheeha” #2295).

Narration from Jabir.

Ibn Asakir narrated it in his history from Jabir via chain: Ismayil ibn Bahram al-Koofe, which said: narrated to me Muhammad ibn Jafar from his father, from grandfather from Jabir.

Ismayil, that’s shaykh of ibn Majah, narrator-saduq. But Muhammad, that’s son of Jafar as-Sadiq, and this Muhammad was criticized (“Mizanul itidal” 3/499/#7310).

Narration from Muhammad ibn al-Hanafiyah.

Belaruzi narrated it in mursal form from ibn al-Hanafiya in “Ansabul ashraf”. In the chain Salim ibn Abu Jad. He was tabein and thiqat, but well known for his tadlis, and he narrated it from ibn al-Hanafiya in /anana/ form. Other problem of this chain is Yazeed ibn Abu Ziyad al-Kofe, ibn Maeen said he’s not strong, and shouldn’t be rely on (“Mizanul itidal” 4/423/#9695). And next problem is Yunus ibn Arqam, ibn Khirash said he’s soft (“Mizanul itidal” 4/477/#9898). Also it worth to mention that memory of Belaruzi himself is a matter of question.

Shaykh Albani authenticated hadith, by taking into consideration all ways of transmission.

And Allah knows best.

Curse upon those who revile companions in ahadeth July 10, 2010 at 5:22 pm | Posted in Hadith analysis | Leave a comment        1 Votes

Salam alaikum wa rahmatullahi wa barakatu

It was reported that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Don’t revile my companions, curse of Allah upon those who reviled my companions”.

This hadith was narrated from Abdullah ibn Umar, ibn Abbas, Anas ibn Malik, and from Ata in mursal form.

Shaykh Albani said it’s hasan (good) in “al-Jamiu saheeh” (#5111) and “Sahih wa daif al-jamius sagher” (#9242).

Tabarani in “al-Kabir” (#13588) and “al-Awsat” (#7015), Hamza ibn Yusuf al-Jurjani in “Tareeh jurjan” (1/251)  narrated it from ibn Umar in form: “Curse of Allah upon those who reviled my companions”. In the chain Abdullah ibn Sayf al-Khawarezmi, and he’s weak. (“Majmau zawaid” #16424).

Al-Heythami in “Majmau zawaid” (#16429) quoted it from Aisha (may Allah be pleased with her), and said: “Narrated by Tabarani in “al-Awsat”, and narrators are narrators of saheeh except Ali ibn Sahl, and he’s thiqat”.

Abu Nuaym narrated it in mursal form from Ata in “Hilliyatul awliya” (7/103). Ibn Abu Aseem also narrated from him in his “Sunnan” with text: “Curse of Allah upon those who revile my companions”. All narrators were thiqat, and chain is saheeh. (“Silsila as-saheeha” #2340, and see “Zilalul jannah” #1001, where shaykh said it’s hasan)

Ibn Abu Shayba also narrated this from Ata in his “Mosannaf” (#32419) via the same chain. Ibn Abu Aseem in his book was narrating this from ibn Abu Shayba.

Ali ibn Jad narrated from Ata this hadith in “Musnad” (#2010). In the chain Muhammad ibn Abi Marzuq, and there is no information regarding his reliability. It’s possible that he was Muhammad ibn Said companion of Ikrima, but he’s also not known. (“Silsila as-saheeha” #2340).

It was also reported from ibn Abbas, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Curse of Allah, angels, and all human upon those who revile my companions”. Albani said it’s hasan. (“Sahih wa daif al-jamius sagher”#11230). And he said it’s saheeh by shawahid in his other book. (“Mukhtasar silsila as-saheeha” #2340)

Tabarani narrated it in his “ad-Dua” from Anas ibn Malik with wording: “Curse of Allah, angels, and all human upon those who revile my companions, May Allah not accept from him /sarfan/, or /adlan/”. It was said that /sarfan/ that’s mean repentance, and /adlan/ mean ransom (fidyah). In the chain Abu Shayba Yusuf ibn Ibrahim. And he was weak. (“Silsila as-saheeha” #2340). His shaykh Ali ibn Yazeed was’t the one who could be relied on (Ibn Adi “Kamil fi duafa” 5/212/#1365).

Wa Allahu Alam.

Hadith: I am barrier in front of fire July 9, 2010 at 8:29 pm | Posted in Hadith analysis | Leave a comment        Rate This

Hadith: I am barrier in front of fire.

It was narrated by ibn Adi in “al-Kamil”, ibn Asakir in “Tarih madinatul dimashk”, that  Ali ibn Abi Talib (may Allah be pleased with him) said: “I am barrier in front of fire”.

Shaykhana Albani (rahimuhullah) in “Silsila ad-daifa” (#4924) said it’s fabrication.

Chain of this hadith contain Mosa ibn Taref, Qays ibn ar-Rabea and Abayah Al-Asadi.

Ibn Taref was weak, as Daraqutni said (Mizanul itidal 4/208/#8884). Same opinion shared ibn Maeen (Jarh wa tadeel 8/148). Dhahabi  in the bio of Abaya, said that ibn Taref and Abaya were extreme shias.

Qays also was weak. Ahmad said that he was yatashayu with a lot of errors. Daraqutni said he was weak. Nasai said: “Abandoned”. Dhahabi said that he was saduq with bad memory (Mizanul itidal 3/393/#6911).

And see this also:  Did imam Ahmad authenticate this hadith?

http://gift2shias.wordpress.com/2009/11/25/did-imam-ahmad-authenticate-hadith-i-am-barrier-in-front-of-fire/

Did imam Ahmad authenticate hadith: I am barrier in front of fire? November 25, 2009 at 2:37 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Salam alaykum.

That is famous narration that was reported from sayidina Ale (r.a). And it’s fabricated.

But some people narrated from Imam Ahmad, that he said it’s saheeh.

: أبو أخبرنا قال عليه بقراءتي الكوفي ابن المقريء علي بن أحمد بن الله عبيد الفضل أبو خبرنا : حدثنا قال المقريء الكناني أحمد بن ابراهيم بن عمر القاضي حفص الحسن بن عمر أبوالحسين

: » الأشناني : كنا قال الطوسي منصور بن محمد حدثني قال الحربي الحسن بن إسحاق حدثنا قال ، : : النار؟ قسيم أنا قال عليا أن يروى الذي الحديث هذا في تقول ما رجل له فقال حنبل بن أحمد عند : : ولا مؤمن إلا يحبك لا لعلي قال النبي أن روينا أليس الحديث؟ هذا من تنكرون وما أحمد فقال

: . : : . : النار قسيم فعلي قال النار في قلنا المنافق؟ فأين قال بلى قلنا منافق؟ إلا .«يبغضك

(Chain) Man said to ibn Hanbal: What do you say about narration that was reported from Ali (r.a): I am barrier in front of fire”? Imam Ahmad said: “Why do you reject from that narration?”. Aren’t we narrated from prophet (sallalahu alayhi wa salam) that he said to

Ale (r.a): No one would love you except believer, and no one would hate you except hypocrite?” We said: “Yes”. Imam continued: “Where would be hypocrite?”. We said: “In fire”. And ibn Hanbal said: And Ali is barrier in front of fire”

Chain of this /athar/ is extremely weak. Abul Husayn Umar ibn Hasan Qadhi Al Ashnani is not reliable. Hasan ibn Muhammad al-Khallal and Daraqutni said that this narrator was weak. (See “Mizan” 3/185/#6071).

Wa Allahu Alam.

Hadith at-Tayir. Analyses. July 8, 2010 at 12:17 am | Posted in Hadith analysis | Leave a comment        2 Votes

HADITH_TAYIR_ANALYSES

Salam alaikum, in this document your would find detailed tahrij and analyses of famous hadis Tayir.

I’d like to thank brothers Mohammad Moin and Farid Alkhajah for their corrections and additions.

I pray to Allah, and hope that He would accept this small contribution in fierce battle against innovation, and He would put it on the scales of our good deeds, in that day when nothing except good deeds would help.

My Sahabah are like stars; whomever you follow, you will be guided July 5, 2010 at 8:51 pm | Posted in Hadith analysis | 1 Comment    

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Fatwa.

This Hadith is Mawdu` (fabricated), and it was narrated by Ibn `Abdul-Bar in (Jami` Al-`Ilm) on the authority of Sallam ibn Sulaym who said, “This Hadith was reported as Marfu` (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) on the authority of Al-Harith ibn Ghasin from Al-A`mash from Abu Sufyan from Jabir. Ibn `Abdul-Bar said, “This Sanad (chain of narrators) does not serve as evidence, because Al-Harith ibn Ghasin is Majhul (unknown).” However, its `Illah (defective cause) is graver because Sallam ibn Sulaym was one of the narrators. He was Sallam ibn Sulaym Al-Tawil; and he was known as Ibn Sulayman and Ibn Sulaym. Imam Ahmad said about him, that the Hadith he used to narrate were Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith). Ibn Hibban said about him that he narrated Mawdu` Hadith. The Hadith was reported by Ibn Hazm in Al-Ahkam and he commented on it, saying, “It is an invalid narration, because Abu Sufyan is Da`if (there is weakness in his narration), Al-Harith ibn Ghasin is Abu Wahb Al-Thaqafy, and Sallam ibn Sulayman used to narrate Mawdu` Hadith and this is definitely one of them.” May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Member ChairmanBakr Abu

ZaydSalih Al-Fawzan

`Abdul-`Aziz Al Al-Shaykh

`Abdullah ibn Ghudayyan

`Abdul-`Aziz ibn `Abdullah ibn Baz

Hadith: I am the city of knowledge and `Ali is its door July 5, 2010 at 8:36 pm | Posted in Hadith analysis | Leave a comment       

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Explained by shaykh bin Baz (rahimuhullah), quoted from his Fatwas part 26, #229:

In his book entitled Kashf-ul-Khafa’, Al-`Ajluny said: “This Hadith is Mudtarib (a Hadith with disagreement over a transmitter or the text).” The same was said by Al-Daraqutny in his book entitled Al-`Ilal. Moreover, Al-Tirmidhy mentioned that the concerned Hadith is Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith) while Al-Bukhari commented: “This Hadith has no Sahih (authentic) Sanad (chain of narrators).” In addition, Al-Khatib Al-Baghdady conveyed from Yahya ibn Ma`in that the latter said: “This Hadith is a lie that has no basis.” The weakness of the Hadith in question has been declared in different ways by many scholars such as Ibn Al-Jawzi who named it as a Hadith Mawdu` (fabricated Hadith) in his book Al-Mawdu`at. The same was stated by Al-Dhahaby and some other scholars. Abu Zur`ah commented on it saying: “This Hadith exposed many people.” Abu Hatim and Yahya ibn Sa`id said: “This Hadith has no valid source.” Ibn Daqiq Al-`Id said: “Scholars did not declare this Hadith as Sahih.” On the other hand, Al-Daylamy related a Hadith with no Sanad and declared it as Marfu` (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) on the authority of Ibn Mas`ud: “I am the city of knowledge, Abu Bakr is its basis, `Umar is its walls, `Uthman is its roofs, and `Ali is its door.” Al-Daylamy also related another Hadith Marfu` on the authority of Anas: “I am the city of knowledge, `Ali is its door, and Mu`awiyah is its circlet.” He then said in his same book i.e. Al-Maqasid: “All these narrations are Da`if (weak) and most of their wordings are poor.” Al-Najm said: “All these narrations are Da`if and frail.” Rather, they are undoubtedly Mawdu`. May Allah grant us success!

Hadith: The Virtue of `Ali, Salman, Abu Dhar, and Al-Miqdad July 5, 2010 at 8:33 pm | Posted in Hadith analysis | Leave a comment      

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Quoted from Fatwas of shaykh bin Baz (rahimuhullah), part 26, p 213-214:

5- Hadith: Verily, Allah loves four out of my Sahabah (Companions of the Prophet): `Ali, Salman, Abu Dhar, and Al-Miqdad ibn Al-Aswad Al-Kindy was related by Imam Ahmad in Musnad (Hadith compilation), vol. 5, p. 351-356, and by Imam Al-Tirmidhy in the fourth volume of the Indian impression with the explanation of Al-Mubarakfury on page 327, and said, “It is a Hassan Gharib Hadith (a good Hadith that is strange to come from this chain of narration) that is only known from Sharik,” referring to Sharik Al-Qady. It was also related by Ibn Majah in vol.1, p. 66 and by Al-Hakim in vol. 3, p.130.They all related it from the way of Sharik Al-Qady on the authority of Abu Rabi`ah Al-Iyady on the authority of Ibn Buraydah on the authority of his father from the Prophet (peace be upon him). They all related it on what was reported (indirectly) on the authority of Sharik on the authority of Abu Rabi`ah except forAhmad in one of his narrations, where Sharik stated that Abu Rabi`ah mentioned this Hadith directly to him. Yet, its Sanad (chain of narrators) is Da`if (weak) because it includes the mentioned Abu Rabi`ah. He alone narrated it and he reported Hadith Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith). It was related by Abu Hatim Al-Razy and ranked as Sahih (authentic) by Al-Hakim who claimed that its Sanad accords with the conditions stipulated by Muslim. This was condemned by Al-Dhahaby who said: Muslimdid not relate on the authority of Abu Rabi`ah. Many a time Al-Hakim (may Allah be merciful with him) ranked as Sahih Hadiths which were Da`if and Maudu` (fabricated). Thus, one should not be tempted due to his ranking Hadiths as Sahih. It is strange that Al-Hafizh Ibn Hajar considered this a Hasan Hadith (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish) in the biography of Al-Miqdad. Yet, this Hadith is not Hasan. Its Sanad is Da`if because it was narrated by Abu Rabi`ah alone whose Matn (text of a Hadith) is rejected. Had this Hadith been Sahih, it would not have been unknown to the memorizers of Hadith who were companions of Buraydah. Supposing it to be Sahih, it has no concept because Allah (Glorified and Exalted

be He) loves all the Sahabah (may Allah be pleased with them) of His Prophet (peace be upon him) and loves all believers, males and females, from among mankind and jinn (creatures created from fire). Allah (Glorified and Exalted be He) says: Surely Allâh loves Al-Mattaqûn (the pious – See V.2:2). And: And Allâh loves As-Sâbirûn (the patient). And: Truly, Allâh loves those who turn unto Him inrepentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers). And: Allâh has promised the believers, men and women, Gardens under which rivers flow to dwell therein forever And:  Verily, the Muslims (those who submit to Allâh in Islâm) men and women, the believers men and women (who believe in Islâmic Monotheism) until His saying: and the men and the women who remember Allâh much with their hearts and tongues — Allâh has prepared for them forgiveness and a great reward (i.e. Paradise). There are many Ayahs (Qur’anic verses) stressing this meaning.

The status of the hadeeth, “If I am someone’s mawla then ‘Ali is his mawla too” and its meaning July 4, 2010 at 7:38 pm | Posted in Hadith analysis | Leave a comment        1 Votes

Praise be to Allaah.

This hadeeth was narrated by al-Tirmidhi, 3713; Ibn Maajah, 121. There is some difference of opinion as to its authenticity. Al-Zayla’i said in Taareekh al-Hidaayah 1/189: “How many ahaadeeth there are which have many narrators and many isnaads, but they are da’eef (weak), such as the hadeeth “If I am someone’s mawla then ‘Ali is his mawla too”.”

Shaykh al-Islam Ibn Taymiyah said: “As for his saying “If I am someone’s mawla then ‘Ali is his mawla too”, this is not in the books of Saheeh, but it is one of the reports which

were narrated by the scholars and concerning whose authenticity the people disputed. It was narrated that al-Bukhaari, Ibraaheem al-Harbi and a group of scholars of hadeeth stated that it is not saheeh… As for the additional material, which is the phrase ‘O Allaah, take as friends those who take him as a friend, and take as enemies those who take him as an enemy,’ etc., this is undoubtedly false.” Manhaaj al-Sunnah, 7/319. Al-Dhahabi said: “As for the hadeeth, “If I am someone’s mawla then ‘Ali is his mawla too”, it has jayyid isnaads.” It was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1750, and he criticized those who said that it is da’eef (weak).

The fact that this sentence has a saheeh isnaad going back to the Prophet (peace and blessings of Allaah be upon him) – if it is saheeh – cannot under any circumstances be taken as evidence to support what the extremists added to the hadeeth to prove that ‘Ali (may Allaah be pleased with him) takes precedence over all the other Sahaabah, or to slander the Sahaabah and accuse them of usurping his rights. Shaykh al-Islam [Ibn Taymiyah] referred to some of these additions and proved them to be da’eef (weak) in ten places in Manhaaj al-Sunnah.

There is some difference of opinion as to the meaning of the hadeeth. Whatever the meaning, it does not contradict that which is proven and well-known from the saheeh ahaadeeth which state that the best of this ummah is Abu Bakr and that he was the most deserving of being the khaleefah; then he was followed by ‘Umar, then ‘Uthmaan – may Allaah be pleased with them all. Proof of the virtue of a specific Sahaabi does not means that he is the best of them, and that does not contradict the fact that Abu Bakr is the best of them as is affirmed in the chapters on ‘aqeedah.

One of the meanings that have been suggested for this hadeeth is as follows:

“It was said that its meaning is, ‘whomever I took as a friend, ‘Ali will also take him as a friend as opposed to an enemy, and whomever I used to love, ‘Ali will also love him.’ And it was said that its meaning is, ‘whoever took me as a friend, ‘Ali will also take him as a friend.’ This was quoted by al-Qaari’ from some of his scholars. Al-Jazari said in al-Nihaayah: ‘The word mawla is frequently mentioned in the hadeeth, and this is a name that is applied to many. It may refer to a lord, to an owner, to a master, to a benefactor, to one who frees a slave, to a supporter, to one who loves another, to a follower, to a neighbour, to a cousin (son of paternal uncle), to an ally, to an in-law, to a slave, to a freed slave, to one to whom one has done a favour. Most of these meanings are referred to in various ahaadeeth, so it is to be understand in the manner implied by the context of

the hadeeth in which it is mentioned. Everyone who is in charge of some matter or is taking care of it is the mawla of that thing. The word mawla mentioned in this hadeeth may refer to most of the meanings indicated above. Al-Shaafa’i (may Allaah have mercy on him) said: What is meant by that is the bonds of Islam, as in the aayah (interpretation of the meaning):

‘That is because Allaah is the Mawlaa (Lord, Master, Helper, Protector) of those who believe, and the disbelievers have no Mawlaa (lord, master, helper, protector)’

[Muhammad 47:11]

Al-Teebi said: it is incorrect to interpret the mawla as referring to the imam who conducts the affairs of the believers, because the only person who was in charge of the Muslims’ affairs during the lifetime of the Prophet (peace and blessings of Allaah be upon him) was the Prophet himself and no one else, so the word mawla must be interpreted as referring to love, the bonds of Islam and so on.”

Adapted from Tuhfat al-Ahwadhi Sharh al-Tirmidhi, Hadeeth 3713..

Islam Q&ASheikh Muhammed Salih Al-Munajjid

Direct narrators of Ali bin Abi Talib according to Ahlul Sunnah wal Jama’a: July 4, 2010 at 5:25 pm | Posted in Hadith analysis, History | Leave a comment        1 Votes

Prepared by brother “Lord Botta”:

1) Al-Ahnaf bin Qais:Sunni view – Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee. Thiqah

according to Al-Ajali, Ibn Sa’ad, and Ibn Hajar.Shia view – Narrated the hadith of the Prophet and Ali bin Abi Talib. No tawtheeq has been attributed to him.

2) Al-Aswad bin Yazeed Al-Nakha’ee:Sunni view – Thiqa from the major tabi’een. His hadith can be found in the Saheehain and four Sunan.Shia view – Majhool.

3) Aws bin Abi Al-Aws Al-Thaqafi:Sunni view – Sahabi. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi and Ibn Majah.Shia view – Majhool.

4) Iyas bin Amer Al-Ghafqi:Sunni view – A difference of opinion between tawtheeq and slight weakening has been attributed to him. Sadooq according to Ibn Hajar. Narrated hadiths in Sunan Abi Dawud and Ibn Majah.Shia view – Narrated a hadith in Al-Tahtheeb and is majhool.

5) Al-Bara’a bin Aazib Al-Ansari:Sunni view – A companion of the Prophet that narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – One of the asfiya’a. A companion of the Prophet and Ali bin Abi Talib.

6) Bishr bin Suhaim Al-Ghafari:Sunni view – Sahabi. Narrated hadiths in Sunan Al-Nasa’ee and Ibn Majah.Shia view – Majhool.

7) Bilal bin Yahya Al-Absi:Sunni view – Sadooq. Narrated hadiths in the four Sunan.Shia view – N/A.

8.) Jabir bin Samara:Sunni view – Sahabi. Narrated hadith in the Saheehain and four Sunan.Shia view – A companion of the Prophet, but majhool.

9) Jariya bin Qudama Al-Sa’adi:Sunni view – Sahabi.Shia view – A companion of the Prophet and Ali bin Abi Talib, but is majhool.

10) Ja’ada bin Hubaira Al-Makhzoomi:Sunni view – Sahabi and nephew of Ali bin Abi Talib according to Al-Hafith Al-Mizzi.Shia view – A companion of Ali bin Abi Talib, but no authentication has been attributed to him.

11) Al-Harith bin Suwaid Al-Taymi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the Saheehain and Sunan Al-Nasa’ee.Shia view – N/A.

12) Haritha bin Madrab Al-Koofi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – I found a “Haritha bin Masrab” in Mujam Al-Rijal and it states that he was one of the trustworthy companions of Ameer Al-Mu’mineen. However, the narration is weak.

13) Harmala:Sunni view – Sadooq according to Ibn Hajar. Narrated the hadith of Ali bin Abi Talib in Saheeh Al-Bukhari.Shia view – N/A.

14) Hussain bin Qubaisa Al-Fazari:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – N/A.

15) Hudhain bin Munthir Al-Raqashi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Muslim, Sunan Abi Dawud and Ibn Majah.Shia view – One of the asfiya’a according to Al-Barqi.Note: Shias refer to him as Hussain bin Munthir.

16) Haneen:Sunni view – A companion of the Prophet  . Narrated the hadith of Ali bin Abi

Talib in Sunan Al-Nasa’ee.Shia view – N/A.

17) Khalifa bin Hussain bin Qais bin Aasim Al-Manqari:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi.Shia view – N/A.

18) Rabi’I bin Harash:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the six books.Shia view – One of the khawas of Ali bin Abi Talib, according to Al-Barqi.

19) Riyah bin Al-Harith Al-Nakha’ee:Sunni view – Thiqah.Shia view – Majhool.

20) Zaadaan Abu Omar Al-Kindi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Abu Dawud and Sunan Ibn Majah.Shia view – One of the khawaas of Ali bin Abi Talib.

21) Zur bin Hubaish Al-Asadi:Sunni view – Thiqah. Narrated the hadith of Ali in the six books with the exception of Al-Bukhari.Shia view – A close companion of Ali bin Abi Talib. Ibn Tawoos narrates that he was a thiqah but the narration is weak.

22) Ziyad bin Hadeer Al-Asadi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – N/A.

23) Zaid bin Al-Arqam Al-Ansari:Sunni view – A companion of the Prophet.Shia view – A companion of Ali bin Abi Talib. He narrates a single narration of the Prophet in Al-Kafi.

24) Zaid bin Wahb Al-Jahani:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the Saheehain and Sunan

Abi Dawud and Al-Tirmithi.Shia view – Majhool.

25) Zaid bin Yathba’a Al-Hamadani:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-TirmithiShia view – N/A.

26) Al-Sa’ib:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee and Ibn Majah.Shia view – N/A.

27) Sa’eed bin Hayyan:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi.Shia view – N/A.

28) Sa’eed bin Al-Musayab:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi, Al-Nasa’ee and Ibn Majah.Shia view – Majhool.

29) Sa’eed bin Wahab Al-Hamadaani:Sunni view – Thiqah.Shia view – A companion of Ali bin Abi Talib. Majhool.

30) Safeena:Sunni view – A companion of the Prophet.Shia view – Majhool.

31) Suwaid bin Ghafala Al-Ju’fi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the Saheehain, Sunan Abi Dawud and Al-Nasa’ee.Shia view – Narrated the hadiths of Ali bin Abi Talib in Tafseer Al-Qummi. One of his awliya according to Al-Barqi.

32) Shateer bin Shakl bin Hameed Al-Absi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Muslim and Sunan

Al-Nasa’ee.Shia view – One of the khawaas of Ali bin Abi Talib.

33) Shuraih bin Al-Harith Al-Qaadi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee.Shia view – Narrated the hadiths of Ali bin Abi Talib.

34) Shuraih bin Al-Nu’maan Al-Saandi:Sunni view – Sadooq. Narrated the hadith of Ali bin Abi Talib in the Sunan.Shia view – Majhool.

35) Shuraih bin Hani’I Al-Harthi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Muslim, Sunan Al-Nasa’ee and Ibn Majah.Shia view – Majhool.

36) Shareek bin Hanbal Al-Absi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – N/A.

37) Shaqeeq bin Salama Al-Asadi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi and Ibn Majah.Shia view – Majhool.

38) Sa’sa’a bin Sawhaan Al-Abdi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee.Shia view – One of the khawaas of Ali.

39) Suhaib bin Sinaan Al-Rumi:Sunni view – A companion of the Prophet.Shia view – A bad servant that cried on Omar. (?!)

40) Tariq bin Asheem Al-Ashja’ee:Sunni view – A companion of the Prophet.Shia view – Majhool.

41) Tariq bin Shihab Al-Kufi:Sunni view – A companion of the Prophet.Shia view – Majhool.

42) Aabis bin Rabee’a Al-Nakha’ee:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Ibn Majah.Shia view – Majhool.

43) Aasim bin Dhamara Al-Kufi:Sunni view – Sadooq. Narrated the hadith of Ali bin Abi Talib in the four Sunan.Shia view – One of the khawas of Ali bin Abi Talib.

44) Aasim bin Amr Al-Hijazi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi and Al-Nasa’ee.Shia view – N/A.

45) Amer bin Sharaheel Al-Sha’abi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Saheeh Al-Bukhari, Sunan Abi Dawud and Al-Nasa’ee.Shia view – Khabeeth fajir kathaab.

46) Abdullah bin Abi Ahmed Al-Qurashi:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – N/A

47) Abdullah bin Tha’laba Al-Madani:Sunni view – A companion of the Prophet.Shia view – Majhool.

48) Abdullah bin Ja’far bin Abi Talib:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in the six books with the exception of Sunan Abi Dawud.Shia view – He was in a high position and Ali bin Abi Talib guarded him as if he was one of his sons. He narrated a narration in Al-Tahtheeb and another in Al-Khisaal.

49) Abdullah bin Al-Harith bin Nawfal Al-Qurashi:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – Majhool.

50) Abdullah bin Haneen Al-Qurashi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books with the exception of Saheeh Al-Bukhari.Shia view – N/A.

51) Abdullah bin Al-Zubair bin Al-Awaam:Sunni view – A companion of the Prophet.Shia view – Majhool.

52) Abdullah bin Zurair Al-Ghafqi:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud, Al-Nasa’ee and Ibn Majah.Shia view – N/A.

53) Abdullah bin Salama Al-Muradi:Sunni view – Sadooq taghayara hufthahu according to Ibn Hajar and suwailah according to Al-Thahabi. Narrated the hadith of Ali bin Abi Talib in the four Sunan.Shia view – N/A.

54) Abdullah bin Shadaad Al-Had:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books with the exception of Sunan Abi Dawud.Shia view – One of the khawas of Ali bin Abi Talib.

55) Abdullah bin Omar bin Al-Khattab:Sunni view – A companion of the Prophet.Shia view – There have been negative reports about him.

56) Abdullah bin Mu’qil bin Muqrin:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Al-Bukhari.Shia view – N/A.

57) Abdullah bin Nafi’I Al-Kufi:Sunni view – Sadooq. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – N/A

58) Abdullah bin Abi Huthail Al-Inzi:Sunni view – Thiqah.Shia view – N/A.

59) Abd Khair bin Yazeed Al-Hamadani:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the four Sunan.Shia view – Majhool.

60) Abdul-Rahman bin Abzi Al-Khuza’ee:Sunni view – A companion of the Prophet.Shia view – N/A

61) Abdul-Rahman bin Harith bin Hammam Al-Makhzoomi:Sunni view – A companion of the Prophet.Shia view – N/A.

62) Abdul-Rahman bin Abi Layla Al-Ansaari:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the six books.Shia view – He was an loyal to Ali bin Abi Talib according to a narration in Al-Kishi.

63) Abdul-Mutalib bin Rabee’a Al-Qurashi:Sunni view – A companion of the Prophet.Shia view – Majhool.

64) Ubaidullah bin Abi Rafi’ISunni view – Thiqah. A writer of Ali bin Abi Talib, narrated his hadith in the six books.Shia view – One of the khawas of Ali bin Abi Talib.

65) Ubaid bin Umair Al-Laithi:Sunni view – Thiqah.Shia view – N/A.

66) Ubaida bin Amr Al-Salmaani:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the six books.

Shia view – One of the awliya’a of Ali bin Abi Talib. Al-Khoei also mentions that he was considered a thiqah by Ibn Hajar in his Taqreeb.

67) Ujair bin Abd Yazeed Al-Matlabi:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – N/A.

68) Ikrimah:Sunni view – Thiqah. Narrated the of Ali bin Abi Talib in Sunan Al-Nasa’ee.Shia view – Al-Kishi narrates a hadith that points to his weakness.

69) Ilqima bin Qais Al-Nakha’ee:Sunni view – Thiqah.Shia view – One of the thiqaat that was associated with Ali bin Abi Talib.

70) Ali bin Rabee’a Al-Walbee:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the four Sunan with the exception of Ibn Majah.Shia view – A worshipper and a companion of Ali bin Abi Talib.

71) Amara bin Ruwayba Al-Thaqafi:Sunni view – A companion of the Prophet.Shia view – Majhool.

72) Omar bin Ali bin Abi Talib:Sunni view – The son of Ali bin Abi Talib, narrated his hadith in the four Sunan.Shia view – There is no evidence for his trustworthiness according to Al-Khoei.

73) Amr bin Huraith Al-Makhzoomi:Sunni view – A companion of the Prophet.Shia view – An enemy of Allah according to Al-Barqi.

74) Umair bin Sa’eed Al-Nakha’ee:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in the Saheehain, Sunan Abi Dawud and Ibn Majah.Shia view – Majhool.Note: He is known as Umair bin Sa’ad amongst Shias.

75) Qais bin Abi Hazim:Sunni view – Thiqah.Shia view – N/A.

76) Qais bin Abbad Al-Dab’ee:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Al-Bukhari, Sunan Abi Dawud and Al-Nasa’ee.Shia – Mamdooh.Note: I am assuming that this is Qais bin Abbad Al-Bakri.

77) Karaz Al-Taymi:Sunni view – Thiqah.Shia view – N/A.

78) Kulaib bin Shihab Al-Kufi:Sunni view – Sadooq.Shia view – A companion of Ali bin Abi Talib.

79) Malik bin Aws Al-Madani:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in Saheeh Muslim and the four Sunan with the exception Ibn Majah.Shia view – N/A

80) Malik bin Al-Harith Al-Nakha’ee:Sunni view – Thiqa according to Ibn Hibban and Al-Ajali. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee.Shia view – One of the closest companions to Ali bin Abi Talib.

81) Mohammed bin Ali bin Abi Talib:Sunni view – A son of Ali, known as Ibn Al-Hanafiya. Thiqah. Narrated the hadith of his father in the six books.Shia view – An authentic hadith in Al-Kafi proves his belief in the Imamah of his father.

82) Masrooq bin Al-Ajda’a Al-Hamadani:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee.Shia view – N/A.

83) Mas’ood bin Al-Hakam Al-Ansaari:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in the six books with the exception of Saheh Al-Bukhari.Shia view – N/A.

84) Muslim bin Natheer Al-Sa’adi:Sunni view – Maqbool according to Ibn Hajar, but salih according to Al-Thahabi.Shia view – N/A

85) Mutrif bin Abdullah Al-Basri:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Muslim.Shia view – N/A

86) Najiya bin Ka’ab Al-Asadi:Sunni view – Thiqah according to Ibn Hajar, however, he seems to be more of a sadooq due to the opinions of other scholars.Shia view – N/A

87) Nafi’ bin Jubair Al-Madani:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi.Shia view – N/A

88) Al-Nazal bin Subura Al-Hilali:Sunni view – Thiqah. Narrated the hadith of Ali bin Abi Talib in Saheeh Al-Bukhari, Sunan Abu Dawud, Al-Nasa’ee and Ibn Majah.Shia view – N/A

89) Hani’, the mawla of Ali bin Abi Talib:Sunni view – La ba’as bihi. Narrated the hadith of Ali bin Abi Talib in the four Sunan.Shia view – N/A

90) Wahb bin Al-Ajda’a Al-Kufi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – Majhool.

91) Yahya bin Ya’mar Al-Basri:Sunni view – Thiqa.Shia view – N/A

92) Yazeed bin Shareek Al-Taymi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books with the exception of Ibn Majah.Shia view – N/A

93) Ya’ala bin Murra Al-Thaqafi:Sunni view – A companion of the Prophet.Shia view – Majhool.

94) Abu Ishaaq (Amr bin Abdullah) Al-Subai’ee:Sunni view – Thiqa ikhtalata fee akhir umirihi. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud. However, there is a difference of opinion whether he really heard from him.Shia view – Majhool.

95) Abu Aswad (Thalim bin Amr) Al-Du’ali:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the Sunan with the exception of Al-Nasa’ee.Shia view – Majhool.

96) Abu Umamah (Sada bin Ajlaan) Al-Bahilee:Sunni view – A companion of the Prophet.Shia view – Al-Khoei states that he seems to be hasan.

97) Abu Burdah (Amer bin Abdullah) Al-Ash’ari:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books.Shia view – N/A

98) Abu Bakr (Amr bin Abdullah) Al-Ash’ari:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books.Shia view – N/A

99) Abu Juhaifa (Wahb bin Abdullah) Al-Sawani:Sunni view – A companion of the Prophet. Narrated the hadith of Ali bin Abi Talib in the

six books.Shia view – One of the khawas of Ali bin Abi Talib.

100) Abu Hasaan (Muslim bin Abdullah) Al-A’araj Al-Basri:Sunni view – Sadooq. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – N/A

101) Akhdar/Al-Nu’aman (Abu Rashid) Al-Habrani:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Ibn Majah.Shia view – N/A

102) Umraan bin Malhaan (Abu Raja’a) Al-Atarudi:Sunni view – Thiqa.Shia view – Majhool.

103) Masud bin Malik (Abi Ruzain) Al-Hashimi:Sunni view – Thiqa.Shia view – Majhool.

104) Huthaifa bin Usaid (Abu Sareeha) Al-Ghafari:Sunni view – A companion of the Prophet.Shia view – A companion of the Prophet.

105) Sa’ad bin Malik (Abu Sa’eed) Al-Khudari:Sunni view – A companion of the Prophet.Shia view – One of the asfiya’a.

106) Abdul-Rahman bin Qais (Abu Salih) Al-Hanafi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – N/A

107) Sa’eed bin Abdul-Rahman (Abu Salih) Al-Ghafari:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – N/A

108) Hussain bin Jundub (Abu Thubyaan) Al-Kufi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view – Majhool.

109) Abdul-Rahman bin Aseela (Abu Abdullah) Al-Sanabhi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books.Shia view – N/A110) Abdullah bin Habeeb (Abu Abdul-Rahman) Al-Kufi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the six books.Shia view – One of the khawas of Ali bin Abi Talib.

111) Sa’ad bin Ubaid (Abu Ubaid) Al-Madani:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in the Saheehain and Sunan Al-Nasa’ee.Shia view – N/A

112) Abdul-Rahman bin Mil (Abu Uthman) Al-Nahdi:Sunni view – Thiqa.Shia view – N/A

113) Sa’eed bin Allaqa (Abu Fakhita) Al-Hashimi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Tirmithi.Shia view – One of the khawas of Ali bin Abi Talib.Note: He is known as Sa’eed bin Jahman among Shias.

114) Qais (Abu Mariam) Al-Thaqafi:Sunni view – Thiqa according to Al-Nasa’ee and Al-Thahabi. Majhool according to Ibn Hajar. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – Majhool.

115) Abdullah bin Sakhbara (Abu Ma’mar) Al-Kufi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Al-Nasa’ee.Shia view – Majhool.

116) Abdulla bin Qais (Abu Musa) Al-Ash’ari:Sunni view – A companion of the Prophet.Shia view – Yakfeehi khizyan khal’hi Ameer Al-Mu’mineen min al-khilafa.

117) Amr bin Sharahbeel (Abu Maysara) Al-Hamadani:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud and Al-Nasa’ee.Shia view –N/A

118) Al-Munthir bin Malik (Abu Nadhira) Al-Basri:Sunni view – Thiqa.Shia view – Majhool.

119) Hayyan bin Hussain (Abu Hayyaj) Al-Kufi:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Saheeh Muslim and the Sunan with the exception of Ibn Majah.Shia view – N/A

120) Abbad bin Naseer (Abu Al-Wudh’i) Al-Sahtani:Sunni view – Thiqa. Narrated the hadith of Ali bin Abi Talib in Sunan Abi Dawud.Shia view – N/A

121) Mu’atha bin Abdullah Al-Adawiya:Sunni view – Thiqa.Shia view – N/A

——————————————————————-

Notes: Most of my Sunni information comes from Tahtheebul Kamal by Al-Mizzi and Tahtheebul Tahtheeb by Ibn Hajar. I didn’t include narrators that narrated mursal narrations. I also didn’t include narrators that are considered to be maqboolby Ibn Hajar due to the tawtheeq of Ibn Hibban, since that would perhaps add an extra one hundred narrators that I wasn’t all that confident about. Keep in mind that most of these narrators are only found in the six books. I didn’t include anything from Musnad Imam Ahmad, however, I’m thinking of updating this list with just that later on. I have arrived at a few conclusions due to my search, however, I’m more interested in some feedback before I go on. Also, keep in mind that those that are considered to be companions of the Prophet  by Ahlul Sunnah are considered to be thiqaat, however, this isn’t the case with Shias. Companionship to the Prophet  or Ali (raa) isn’t sufficient fortawtheeq or tahseen.

Hadith: I am city of knowledge June 14, 2010 at 2:17 pm | Posted in Hadith analysis, Invented myths and legends | Leave a comment        2 Votes

Hadith analyses: I am city of knowledge.doc

http://gift2shias.files.wordpress.com/2010/06/hadith_madinatul_ilm11.doc

In attachment you can see scan copy from book “Sualat ibn Junayd, Abu Iskhaq Ibrahim ibn Abdullah al-Hanbali li Abu Zakariya Yahya ibn Maeen” pp 284-285, printed by “Darul Madina al-Munawara”.

Translation:

I heard Yahya ibn Maeen, and question (him) about Umar ibn Ismail ibn Mujalad? He (Yahya) said: “Liar, narrated hadith from Abe Moawiyah from al-Amash from Mujahid from Ibn Abbas from messenger (sallalahu alaihi wa ala alihi wa sallam):  “I am city of knowledge and Ali it’s gate”, and this hadith is lie, there is no asl (base) for it”.

http://gift2shias.files.wordpress.com/2010/06/sualat_ibn_junayd_cover.jpg

Athar from Hasan about love of ahlalbayt May 26, 2010 at 9:26 pm | Posted in Hadith analysis | Leave a comment      

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Tabarani in “al-Awsat” narrated from Hasan ibn Ali:

والذي بشفاعتنا الجنة دخل يودنا وهو الله لقي من فانه البيت أهل مودتنا الزمواحقنا بمعرفة الا عمله عمل عبدا ينفع لا بيده نفسى

Keep close to love of ahlalbayt, whoever would met Allah and he’s our friend, he would enter heaven by our intercession. I swear by the One in whose hand is my soul, deeds of slave wouldn’t benefit him except with our acknowledgement.

al-Heythami in “Majmua zawaid” (9/175) said: “In the chain Lays ibn Abu Sulaym and others”.

Albani said in “Silsila ad daifa” (4916) it’s munkar.

Hadith: Whoever hates ahlalbayt he’s munafiq May 26, 2010 at 8:45 pm | Posted in Hadith analysis | Leave a comment        Rate This

Salam alaikum.

It was reported in “Fadhail sahaba”:

عن أرطاة بن الحجاج عن أسد قثنا الدمشقي عمار بن هشام قثنا القطان زنجويه بن أحمد حدثناأهل : أبغضنا من سلم و عليه الله صلى الله رسول قال قال الخدري سعيد أبي عن العوفي عطية

منافق فهو البيت

From Abu Sayed al-Hudri, that prophet (sallalahu alaihi wa sallam) said: “Whoever hates us ahlalbayt he’s hypocrite”.

In the chain Atiya al-Awfi.

1) Zahabi said:ضعيف شهير تابعي

“Known tabeen, weak”. (Mizan*5667)2) Abu Hatim:

ضعيف حديثه، يكتب“His narrations recorded, he is weak”. (ibid)3) Ahmad:

الحديث ضعيف“His narrations are weak”. (ibid).4) Nasai:

ضعيف العوفي عطية“Atiya Aufi Weak” (“Daif val matrukin” *480).5) Nawavi:ضعيف“Weak”. (see “Al azkar”)6) Abu Zura said:

لين كوفى“(Atiya) Kufian, he’s soft”. (Jarh va tadil*2125)

This hadeeth Atiya narrated from Abu Sayed. But not Al Khudri like someone can think.Imam Sahavi in “Fatkh al mugis” 3/210 wrote:قال الكلبي لي قال الأحمر خالد أبو قال وكذا سعيد أبا عطية كناني يقول نفسه الكلبي سمع أنه الثوري طريق من

الخدري سعيد أبو أنه الناس ليوهم ذلك فعل وإنما الخطيب قال سعيد أبو حدثنا أقول فأنا سعد بأبي كنيتك عطية لي“From Sauri that he heard Kalbi (Muhammad ibn Saeeb) said: “Atiya gave me a nick-name Abu Sayeed”. Abu Khalid Ahmar also said: “Kalbi said to me:” Atiya said to me: “I gave you kunya Abu Sayeed, and I say:”It was narrated to me from Abu Sayeed”. Al Khateeb said:” He done this to delude people, that person (he narrates from) is Abu Sayeed Hudri”.

Close to it was narrated by Ibn Adi in “Kamil”:

الله رسول قال قال الخدري سعيد أبي عن العوفي عطية عن أرطاة بن حجاج عن الداهري بكر أبوأبا أبغض ومن منافق فهو البيت أهل أبغضنا ومن منافق الا الأنصار يبغض لا سلم و عليه الله صلىغير أرطاة بن الحجاج عن يرويه ليس الإسناد بهذا الحديث وهذا الشيخ قال منافق فهو وعمر بكرالداهري

From Abu Bakr ad-Dahre from Hajaj ibn Artat from Atiya al-Awfi from Abu Sayed al-Hudri, which said: Prophet (sallalahu alaihi wa sallam) said: “Whoever hates us ahlalbayt he’s hypocrite, an whoever hates Abu Bakr and Umar is hypocrite”.  Sheikh (ibn Adi) said: This hadith with this chain wasn’t narrated by anyone from al-Hajaj ibn Artat except ad-Dahre”.

Ibn Muin said regarding this Abu Bakr Abdullah ibn Hakeem: He’s nothing. Saade said he was liar. Nasai said he was’t truthful.

Similar hadith was narrated from Anar. Ibn al-Qaysarane said in “Dhahairul huffadh” that in chain of such hadith there is a liar.

Another point to notice is narrator Hajjaj ibn Artat. He use to make tadles and he wasn’t strong. (Mizanul itidal 1/458)

Hadith: Intercedors are five May 26, 2010 at 7:41 pm | Posted in Hadith analysis | Leave a comment        Rate This

Salam alaikum.

Jalal ad-Deen as-Suyute in his “Jamius sagheer” (4942) quoted hadith:

: بيته وأهل ونبيكم، والأمانة، والرحم، القرآن، خمسة الشفعاء

Intercedors are five: Quran, family relations, confidence, your prophet and his ahlalbayt.

Sheikhana Albani (rahimuhullah) in “Silsila ad daifa” (3762) said it’s weak.

It was narrated by Daylami, and Muhammad ibn Hamza al-Faqeeh via: Abu Bakr Ahmad ibn Ismayel ibn Ali an-Nakkad – Muaz ibn al-Mathane – Musaddad – Abdullah ibn Dawud – Muasar – Abdulmalik ibn Umayr – Abu Salamah – Abu Hurayra.

Albani said:

Chain is weak, there is no description of Ahmad ibn Ismaeyl ibn Ali in sources that on my hands.

Drinking blood of prophet (sallalahu alaihi wa ala alihi wa sallam) May 23, 2010 at 3:39 pm | Posted in Hadith analysis | Leave a comment        Rate This

Mawlana Mahmood Ahmed Mirpuri (rahimuhullah) said:

“The hadith about (companions) drinking of the prophet’s blood is not authentic…   Secondly even though (this narration) mentioned by scholars as imam Beyhaqi, this hadith was a weak chain. The hadith which states that Abdullah bin Zubayr drank the blood, has Hunaid ibn Al-Qasim in chain. His real name was Unaid, and was weak narrator in accordance to ibn Kathir, Bukhari, ibn Abi Khateem, Abu Dawud and Nasai. The experts consider this hadith weak and unacceptable. There is similar situation with the(similar) hadith about Malik ibn Sinaan”.

Abridged and quoted from “Fatawa siratal mustageem” p 74.

Dua of Adam (alaihi salam) May 21, 2010 at 2:28 pm | Posted in Hadith analysis | Leave a comment        Rate This

Mahmood Ahmed Mirpuri said:

We shall now refer to a few dua attributed to the prophets of Allah. Some people claim that when Adam (alaihi salam) made dua, he mentioned the prophet Muhammad’s (sallalahu alaihi wa ala alihi wa sallam) Noor (light) as a waseelah and that light was in a Star. This is invalid and inauthentic. The real Dua which prophet Adam (alaihi salam) made is mentioned in Surat al-Araf:

[Shakir 7:23] They (Adam and Eve) said: Our Lord! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.

Quoted from “Fatawa siratal mustageem” p 37

Few words regarding hadith manzilat. by brother Tripoly sunni May 3, 2010 at 11:20 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        1 Votes

1. Harun السلام was given the mantle of custodian and caretaker of the Bani Israel عليهuntil the eventual return of Musa السلام from the Mount Toor. And it was in this عليهcapacity that the Messenger of Allah سلم و عليه الله referred to Hadhrat Ali as akin to صلىHarun السلام for he too was charged with the responsibility of looking after those left ,عليهbehind until the Messenger of Allah سلم و عليه الله returned from his expedition to صلىTabuk. Furthermore, Harun السلام never assumed the absolute authority of successor عليهto rule in the absence of Musa السلام and was in fact that is why he didn’t intervene ,عليهwhen the Bani Isra’il started their worship of the golden calf -

(Moses) said: “O Aaron! what kept thee back, when thou sawest them going wrong? From following me? Didst thou then disobey my order? (Aaron) replied: “O son of my mother! Seize (me) not by my beard nor by (the hair of) my head! Truly I feared lest thou shouldst

say, ‘Thou has caused a division among the children of Israel, and thou didst not respect my word!’” (20:92-94)

2. Shiites also fail to take into consideration that Hadhrat Ali was made the caretaker of the Ummah not only in the absence of the Messenger of Allah سلم و عليه الله but also ,صلىin the absence of Hadhrat Abu Bakr and Hadhrat Umar عنهم الله This shows that the .رضيnarration in question has no relevance to the Shiite claim of the caliphate rightfully belonging to Hadhrat Ali عنه الله .over Siddiqe-Akbar رضي

3. If the appointment of one as leader of the people by the Messenger of Allah was sufficient enough proof for the position of Caliphate, then why do Shiites ignore that Hadhrat Abu Bakr Siddiq عنه الله was nominated as Ameer-ul-Hajj by the Messenger رضيof Allah ? And even when Hadhrat Ali عنه الله was sent as a minister to make the رضيformal announcement in Makkah and was asked by Siddiqe-Akbar “ مأمور ام Are you) ” امبرsent as Amir or Ma’mur/follower) to which Hadhrat Hadhrat Ali عنه الله بل “ replied رضي What answer do Shiites have to the fact that at the time of .(Indeed, as a follower) ”مأمورHijrah, the Messenger of Allah appointed Hadhrat Ali عنه الله to stay in his place to رضيreturn the possessions of the people of Makkah, but it was Hadhrat Abu Bakr عنه الله رضي

who Allah decreed to accompany the Prophet سلم و عليه الله Why has no Shiite ever .صلىbeen able to explain why did the Messenger of Allah سلم و عليه الله appointed Hadhrat صلىAbu Bakr عنه الله ?as the Imam to lead the prayers on his musalla and not Hadhrat Ali رضي

4. If you are using verses from the Qur’an to state the similarities between Hadhrat Ali عنه الله السلام and Harun رضي ,in spite of clear differences between the two. First of all عليه

Harun السلام السلام died during the lifetime of Musa عليه .so he was never a successor عليهSecondly, on one hand you say Hadhrat Ali عنه الله did not fight for his right for the رضيCaliphate because of fear that it would create a division within the Ummah, but you on the other hand are doing the exact opposite. Interestingly enough, you are also making the veiled implication that ( الله عنه Hadhrat Ali (معاذ الله was too weak or too timid to رضيfight for what he believed was his Divine Right that you are doing it for him now in spite of his reputation for fearlessness and being called ‘Haidere-Karraar’.

Hadith of cloak March 15, 2010 at 5:28 pm | Posted in Defence of companions, Hadith analysis | 1 Comment

Salam alaikum.

We all know famous hadith of cloak, when prophet (sallalahu alaihi wa ala alihi wa sallam) gathered family of Ali under his cloak. Shias use to cite the variant where Umm Salamah asking: Am I with them? And she’s getting answer:

ير خ° ع°ل°ى °نت و°أ °انك م°ك ع°ل°ى °نت أ

You are on your place and you are in goodness.

But there are other versions of this hadith.

1) Wasila ibn Athqa (r.a) asked: And I am too? Prophet (sallalahu alaihi wa ala alihi wa sallam) answered him: And you too.

Narrated by Tabari in his “Tafsir”:

: : كلثوم عن حرب، بن السلام عبد ثنا قال دكين، بن الفضل ثنا قال واصل، بن الأعلـى عبد حدثنـي : عنه، الله رضي علـيا ذكروا إذ الأسقع بن واثلة عند لـجالس إنـي قال عمار، أبـي عن الـمـحاربـي،

: الله صلى الله رسول عند إنـي شتـموا، الذي هذا عن أخبرك حتـى اجلس قال قاموا، فلـما فشتـموه ” : ه°ؤلاء هم الل قال ثم له، كساء علـيهم فألقـى وحسين، وحسن وفـاطمة علـي جاءه إذ وسلم، عليه ” ” : : وأنت° ” قال وأنا؟ الله رسول يا قلت °طهيرا ت و°ط°هرهم الرجس° ع°نهم أذهب هم الل يتـي، °ـ ب أهل

عندي: عملـي لأوثق إنها فوالله .قال

2) Wasila ibn Athqa asked and He (sallalahu alaihi wa ala alihi wa sallam) answered: You are from my AHL.

Narrated by Tabari in his “Tafsir”:

: : : أبو شداد ثنـي قال عمرو، أبو ثنا قال مسلـم، بن الولـيد ثنا قال عمير، أبـي بن الكريـم عبد حدثنـي : : فقالت منزله، فـي طالب أبـي بن علـي عن سألت قال يحدث، الأسقع بن واثلة سمعت قال عمار

عليه: الله صلى الله رسول فدخـل جاء، إذ وسلم، عليه الله صلى الله برسول يأتـي ذهب قد فـاطمةيـمينه، عن فـاطمة وأجلس الفراش علـى وسلم عليه الله صلى الله رسول فجلس ودخـلت، وسلم { ” : ع°نكم لـيذهب° ه الل يريد م°ا ـ إن وقال بثوبه علـيهم فلفع يديه، بـين وحسينا وحسنا يساره عن وعلـيا : من { ” فقلت واثلة قال أح°ق أهلـي هم الل أهلـي، ه°ؤلاء هم الل °طهيرا ت كم °هر° و°يط يت °ـ الب أهل° الرجس° : ” ” : : ما °رج°ى أ لـمن إنها واثلة قال ، أهلـي من وأنت قال أهلك؟ من الله رسول يا وأنا البـيت ناحية.أرتـجي

Ibn Hajar al-Heythami authenticated this hadith from Wasila ibn Asqa in “Sawaiq” (2/423).

أرجو ما أرجى لمن إنها واثلة قال أهلي من وأنت قال أهلك من وأنا واثلة قال صحيحة رواية وفي

It was also reported by ibn Hibban in “Sahih” and chain authenticated by Shuayb Arnaut:

و – 6976 مسلم بن الوليد حدثنا إبراهيم بن الرحمن عبد حدثنا سلم بن محمد بن الله عبد أخبرناعن : : : سألت قال الأسقع بن واثلة عن عمار أبي شداد عن الأوزاعي حدثنا قالا الواحد عبد بن عمرالله : رسول فدخل جاء إذ سلم و عليه الله صلى الله برسول يأتي ذهب لي فقيل منزله في عليوأجلس الفراش على سلم و عليه الله صلى الله رسول فجلس ودخلت سلم و عليه الله صلىعنكم : ) } ليذهب الله يريد إنما وقال يديه بين وحسينا حسنا و يساره عن عليا و يمينه عن فاطمة

الأحزاب { ] : تطهيرا ويطهركم البيت أهل من [ ( : 33الرجس فقلت واثلة قال أهلي هؤلاء اللهمما : : ) ( : أرجى لمن إنها واثلة قال أهلي من وأنت قال ؟ أهلك من الله يارسول وأنا البيت ناحيةأرتجي

صحيح : إسناده الأرنؤوط شعيب قال

3) Umm Salamah asked him and he (sallalahu alaihi wa ala alihi wa sallam) answered: You are from My Ahl

Tabari in “Tafsir” : : : هاشم بن هاشم ثنـي قال يعقوب، بن موسى ثنا قال مخـلد، بن خالد ثنا قال كريب، أبو حدثنا : الله رسول أن سلـمة أم أخبرتنـي قال زمعة، بن وهب بن الله عبد عن وقاص، أبـي بن عتبة بن ” : قال ثم الله، إلـى جأر ثم ثوبه، تـحت أدخـلهم ثم والـحسنـين، علـيا جمع وسلم عليه الله صلى

” : : أهلـي ” من إنك قال معهم، أدخـلنـي الله رسول يا سلـمة أم فقالت ، بـيتـي أهل هؤلاء

Tabarani in “al-Kabir”:

بن – 2663 موسى ثنا فديك أبي ابن ثنا التنيسي مسافر بن جعفر ثنا الدمياطي سهل بن بكر حدثناالله : رسول أن سلمة أم عن زمعة بن الله عبد بن وهب عن هاشم بن هشام عن الزمعي يعقوبقال : ثم ثوبه تحت أدخلهم ثم عنهما الله رضي حسينا و حسنا و فاطمة جمع سلم و عليه الله صلى

أهلي : : من إنك قال معهم أدخلني الله رسول يا قلت سلمة أم قالت بيتي أهل هؤلاء اللهم

Tahreej of ahadeeth about grave visiting March 8, 2010 at 8:50 pm | Posted in Hadith analysis | Leave a comment Tags: tabarruk&graves       Rate This

Salam alaykum wa rahmatullah.

I decided to translate some ahadeeth about visiting of prophet’s (sallalahu alayhi wa salam) grave, i would base this thread on the work of sheikh Ansare (r)Arabic book could be downloaded from here

الق°بر إلى° ف°ر الس في د° و°ر° ع°ما تر الس °شف ك

Narration #1

شفاعتي له وجبت قبري زار من

“My intercession become compulsory for the one who visited my grave”.

Beyhaki in “Shuabool iman” (1):

موسى – 4159 بن محمد نا الحافظ عدي بن أحمد أبو أنا الماليني سعد أبو أخبرنانا سمرة بن إسماعيل بن محمد نا العمري الحلواني الله عبد عن هلال بن عن موسى

وجبت : : قبري زار من سلم و عليه الله صلى الله رسول قال قال عمر ابن عن نافعشفاعتي له

And Daraqutni in “Sunnan”:

م – 194 نا الوراق محمد بن الله عبيد نا المحاملي القاضي العبدي ثنا هلال بن وسىو عليه الله صلى الله رسول قال قال عمر بن عن نافع عن عمر بن الله عبيد عن

شفاعتي : له وجبت قبري زار من سلم

In the chain are two unknown narrators.1) Abdullah ibn Umar al-Umare. Sheikn Ansare noticed that Abu Khateem said he is unknown.2) Mosaa ibn Khilal al-Basre. Abu Khateem said he is unknown. Al-Uqayle noticed that it’s wrong to rely on his narrations (2).

It was also reported by Bazzar, imam Heythami in “Majmau zawaid” #5841 said:

ضعيف وهو الغفاري إبراهيم بن الله عبد .فيه

“In the chain is Abdullah ibn Ibraheem al-Qifare and he’s weak”.

Sheikh Albani in “Daeef al-jamee” 5607 said this narration is fabricated.

——1) Dar al-Kutoob al-ilmiya, Beirut 1410, 1-st edition.2) Mizanul itidal 4/225/#8937

Tahreej of ahadeeth about grave visiting 2 March 8, 2010 at 8:51 pm | Posted in Hadith analysis | Leave a comment Tags: tabarruk&graves       Rate This

Narration #2

حياتي في زارني كمن كان وفاتي بعد قبري فزار حج من

“Whoever made haj and visited me after my death is like visited me during my life”

Sheikhana Albani in “Daeef al jamee” said narration is fabricated.

Imam Tabarani narrated this one in “Mojam al-Kabeer”:

ليث – 13497 عن داود أبي بن حفص ثنا الزهراني الربيع أبو ثنا التستري إسحاق بن الحسين حدثناكان : : ) وفاتي بعد قبري فزار حج من قال سلم و عليه الله صلى النبي عن عمر ابن عن مجاهد عنحياتي ( في زارني كمن

Serious problem in the chain is narrator Khafs ibn Abe Dawud. That’s Khafs ibn Sulayman.Ibn Khirash said on him: Kadhab! Fabricated narrations. Imam Ahmad said: Matrook al-hadeeth. (Mizanul itidal 1/558/#2121)Ibn Hajar in “Taqreeb” said: Matrook al-hadeeth.Nasai in “Duafa” (#134) said: Matrook al-hadeeth.

Narration #3

الجنة دخل واحد عام في إبراهيم أبي وزار زارني من

“Whoever visited me and my father Ibraheem in one year, would enter heaven”.

Zurqane in “Muhtasar al-maqaseed” (1030) said it’s fabricated.Mullah Ale al-Qare al-Hanafe in “Asrar al marfua” (#336): Ibn Taymiya said it’s fabrication. Nawawe said: It’s false and there is no base for it.Ajloone in “Kashul hawa” (1) noticed that this narration wasn’t narrated by anyone from ahlulilm.

Wa Allahu Alam.

—–1) Dar al Ihya Turath al arabe, #2490, 2/251.

Tahreej of ahadeeth about grave visiting 3 March 8, 2010 at 8:51 pm | Posted in Hadith analysis | Leave a comment Tags: tabarruk&graves       Rate This

Narration #4.

القيامة يوم شفيعا له اكون ان علي حقا كان زيارتي الا حاجة يعمله لا زائرا جائني من

The one who come to visit me in such a way that no other cause incite him to come, so it his right upon me that I will be his intercessor on the day judgement.

Mohammad ibn Abd-al-Hade in “Sareem al munkee” (93) said that this narration is weak per chain, and rejected (munkaar) per text.Sheikhana Albani said: Extremely weak. (Silsila ad daeefa 5732)Sheikhul-islam in “Fatawa” said:

علماء بإتفاق شرعى حكم إثبات يجوز لا وبمثله والأئمة السلف من أحد الحديث بهذا يحتج لمأعلم والله المسلمين

“Ano no one from salaf of aimma relied on this narration, it’s not permitted to proof sharia ruling by such (narration) in accordance to agreed opinion between scholars of islam. Wa Allahu Alam”.

This hadeeth was reported by Tabarani in “Awsat” (1).

بن – 4546 مسلمة حدثنا قال البصري العبادى محمد بن الله عبد حدثنا قال احمد بن عبدان حدثناالله رسول قال قال عمر بن عن سالم عن نافع عن عمر بن الله عبيد حدثنى قال الجهنى سالميوم شفيعا له اكون أن على حقا كان زيارتى إلا حاجة تعمله لا زائرا جاءني من سلم و عليه الله صلىالقيامة

Nur-Ad-Deen Heythami in “Majmau zawaid” said:

ضعيف وهو سالم بن مسلمة وفيه والكبير الأوسط في الطبراني رواه

“Reported by Tabarani in “Awsat”, “al-Kabeer”, in the chain Maslamat ibn Saalem, and he’s weak”.

About this narrator imam Abu Dawud as-Sijistane said: “Not truthful” (Mizanul itidal #8488)

Wa Allahu Alam.

—–1) DarulHaramayn. Cairo 1415

Tahreej of ahadeeth about grave visiting 4 March 8, 2010 at 8:52 pm | Posted in Hadith analysis | Leave a comment Tags: tabarruk&graves       Rate This

Narration #5.

شفاعتي له حلت قبري زار من

He who visit my grave, my intercession is lawful for him.

It was reported by imam Bazzar.Mohammad ibn Abd-al-Hade said: Weak, rejected, chain is saqeet. (Sareem al munkee)

Narration #6

شهيدا او شفعيا له كنت زارني من او قبري زار من

He who visited my grave or visited me I will be his intercessor or witness. And the one who dies in one of the Haramain he will be raised in peaceful people.

Taylase reported it from Umar (r.a) in his “Mosnad” (#65, Darul Maaref Beirut):

قال العبدي الجراح أبو ميمون بن نوار حدثنا قال داود أبو آل حدثنا من رجل حدثنيأو : عمر قبري زار من يقول سلم و عليه الله صلى الله رسول سمعت قال عمر عن

من الله بعثه الحرمين أحد في مات ومن شهيدا أو شفيعا له كنت زارني من قالالقيامة يوم الآمنين

As you can see the one who narrated from Umar is unknown.

Beyhaki gave simmilar narration in his book “Shuabul imaan”:

عبيد – 4151 أبو نا الحافظ عمر بن علي الحسين أبو أنا الفقيه الأصبهاني الحارث بن بكر أبو أخبرناابن : و مخلد أبي بن خالد نا وكيع نا السري الوليد بن محمد نا قالوا مخلد ابن و الله عبد أبو القاضي و

حاطب عن حاطب آل من رجل عن قزعة أبي هارون عن ميمون بن الأسود و الشعبي عن عونمن : : و حياتي في زارني فكأنما موتي بعد زارني من سلم و عليه الله صلى الله رسول قال قال

القيامة يوم الآمنين من بعث الحرمين بأحد مات

“Narrated to me Abu Bakr ibn Harith al-Isfahani (chain) from a man from family of Khatab from Khataab may Allah be pleased with him, prophet (sallalahu alayhi wa ala alihi wa salam) said: Whoever would visit me after my death is like visited me during my life, and the one who dies in one of the Haramain he will be raised in peaceful people.

As you can see in the chain is unknown narrator. Same problem in the chain of imam Daraqutni in his “Sunnan”

نا – 193 وكيع نا البسري الوليد بن محمد نا قالوا مخلد وابن الله عبد أبو والقاضي عبيد أبو حدثناقزعة أبي هارون عن ميمون بن والأسود الشعبي عن عون وأبو خالد أبي بن آل خالد من رجل عن

زارني : حاطب فكأنما موتي بعد زارني من سلم و عليه الله صلى الله رسول قال قال حاطب عنالقيامة يوم الآمنين من بعث الحرمين بأحد مات ومن حياتي في

Sheikhana Albani in “Daeef at tagreeb” said this hadeeth is weak.Same opinion shared Zeylaye, see “Tahreej al kashaaf” (1/199).

Narration #7

القيامة يوم جواري في فكان متعمدا زارني من

He who visited me intentionally he will be in my neighborhood in the day of judgement.

It was transmitted by Beyhaki in “Shuab” as a part of bigger narration:

حدثني – 4152 الحافظ محمد بن أحمد نا الحافظ عمر بن علي أخبرني الحافظ الله عبد أبو أخبرنابن سوار عن شعبة نا الجدي إبراهيم بن الملك عبد نا الترمذي الحسن بن أحمد نا يحيى بن داود

نا الخطاب ميمون آل من رجل عن قزعة بن قال : هارون سلم و عليه الله صلى النبي عن :و شهيدا له كنت بلائها على صبر و المدينة سكن من و القيامة يوم جواري في كان متعمدا زارني من

القيامة يوم الآمنين من الله بعثه الحرمين أحد في مات من و القيامة يوم شفيعا

Two problems in the chain. First is Kharoon ibn Qazat. Buhari said he’s not to be depend on. (Mugni fi duafa #6703). Abul Fatah al-Azde said about this Khraoon: Matrook (abandoned) he’s not to be rely on (Sareem al munke 173).Second problem is sheikh of Kharoon, he’s majhool.

Sheikh Albani in comments on “Mishkat” noticed that chain of this narration is exteremely weak.

Narration #8

جفاني فقد قبري يزر لم من

Whoever didn’t visit me he pained me.

Or little bit different:

جفاني فقد يزرني لم و البيت حج من

He who performed hajj and did not visit me he pained me.

1-st one was narrated by ibn Najjar in “Tareeh al Madeena” without chain, using the term “and it was narrated from Ale”.Mohammad ibn Abd-al-Hade said:

طالب أبي بن علي على المكذوبة الموضوعات من الحديث هذا

“This narration from fabrications and lies upon Ale ibn Abe Taleeb”. (Sareem al munke p 151)

As for second one. Sheikhul-islaam in “Fatawa” (27/35) said it’s lie!Sagani in “Mawduat” (43) said it’s fabricated.Sheikhana Albani in “Difaa an ahadeeth nabawiya was siraah” (1/107) said:

وغيرهم والزركشي والذهبي الجوزي ابن قال كما موضوع وهذا

“It’s fabricated as it was stated by ibn Jawze, Dhahabi, Zarkashe and others”.

Dhahabi gave this narration in “Mizan” in the bio of an-Nomaan ibn Shibl.

9095 – . : . . . متهما كان هارون بن موسى قال ومالك عوانة، أبى عن بصرى الباهلى شبل بن النعمان : . : بن النعمان بن محمد حدثنا إسحاق، بن على حدثنا عدى ابن وقال بالطامات يأتي حبان ابن وقال . : جفاني – فقد يزرنى فلم حج من مرفوعا عمر ابن عن نافع، عن مالك، حدثنى أبى، حدثنى شبل،

موضوع هذا

And cited Moosa ibn Kharoon, that an-Nomaan was accused (in lie). And also noticed that this narration is fabrication.This opinion also shared Ajloone, which said in “Kashful hawa” (2/366) that this narration isn’t authentic. Add Sahawe as well. (see Makaseed 500)Suyoote in “Durr al mutanaseera” (128) said that chain is extremely weak.

Hadith: Congratulations to you son of Abu Talib! March 1, 2010 at 6:31 pm | Posted in Hadith analysis | Leave a comment        1 Votes

Saalam alaikum.

It was reported from Bara ibn Azeeb (r.a):

“We were in the company of the Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) when we camped at Ghadir Khumm. The call for congregational prayers was made. The site of two trees was chosen and it was swept clean. He performed the noon-time prayers then took `Ali by the hand and asked the crowd: `Do you not know that I have more authority over the believers than the believers themselves have?’ They answered: `Yes we do.’ He asked: `Do you know that I have more authority over every believer than the believer himself has?’ They answered in the affirmative; then he took `Ali’s hand and said: `Whoever has accepted me as his master this `Ali is his master; O Lord! Befriend whoever befriends him and be the enemy of whoever chooses to be his enemy.’ `Umer met him immediately following that and said to him: `Congratulations to you son of Abu Talib! You have become at dawn and at sunset the master of every believing man and woman.’”

We seen many shias who use this hadith as an evidence.

It was transmitted by ibn Askakir in “Tarih” (42/221), Ahmad in “Musnad”  and “Fadhail” (1016), Thalabi in “Kashf wal bayan” (5/131), Ajurri “Shariah” (1480)  and ibn Abu Shayba in “Musannaf” with little difference.

All of them transmitted it via Ali ibn Zayd ibn Jadan. Weak rafidi in accordance to almost majority of all scholars.

Hadith: the feet of a man will not slip February 3, 2010 at 3:43 pm | Posted in Hadith analysis | Leave a comment        2 Votes

Salaam alaikum.

Imam Tabarani narrated in his “Awsat” (2191):

حدثنا أحمد قال نا أبو يوسف القلوسي قال نا الحارث بن محمد الكوفي قال نا أبو بكر بن عياش عن معروف بن خربوذ عن أبي الطفيل عامر عن أبي برزة قال قال رسول الله صلى الله عليه و سلم لا تزول قدما عبد حتى يسأل عن أربعة عن جسده فيما أبلاه وعمره فيما أفناه وماله من أين اكتسبه وفيما أنفقه وعن حب أهل البيت فقيل يا رسول الله فما علامة حبكم فضرب بيده على منكب علي رضي الله عنه

Narrated Ahmed narrated Abu Yusouf al-Quloossi narrated al-Harith ibn Muhammad al-Kufi narrated Abu Bakr ibn Ayash narrated Maroof ibn Kharboodh from Abu Tufail Amir from Abu Barzah he said: Rasool Allah (sallalahu alaihi wa ala alihi wa sallam) said: The feet of a man will not slip until he was asked about four things. His body, what did he use it for.His life, how did he spend it. His money, how did he spend it  and love of ahlbait.  Then he (prophet sallalahu alaihi wa ala alihi wa sallam) was asked : what’s the sign of loving them ?? Rasool Allah  (sallalahu alaihi wa ala alihi wa sallam) tapped on the elbow of Ali radhiallahu anh.

This narration isn’t authentic. Regarding almost the same hadith sheikhul-islam in “Minhaj” noticed that it’s lie.

This chain contain several defects.

1) Is a narrator Maroof ibn Kharboodh. Ibn Hajar al-Askalani in “Lisanul mezaan” (7/395/n4888) noticed: Ibn Hibban said he was upright, ibn Muin said he was weak. Tawseq of ibn Hibban doesn’t mean a lot, because he use to make tawseq upon almost everyone, who wasn’t discredited. Dhahabi himself included this narrator in his book “Mughni fi duafa” (6342) where he said: “Shia, upright.  Yahya ibn Muin said he’s weak. Ahmad said: “I don’t know grading of his narrations”. Abu Khatim said: “His narrations are to be recorded”. Ibn Jawzi included him in his book “Duafa wal matrukin”  (#3370).

Ukayli in his “Duafa” (1810) noticed that his narrations are not to be relied on, and they aren’t known except by him.

In “Ilal wal marifatul rijal” of imam Ahmad, under the number 3519 it’s reported from his son: “My father (i.e Imam Ahmad) said: “Maroof ibn Kharbooth, I don’t know status of his narrations”.

2) Abu Bakr ibn Ayash. Abu Nuaym said on him: No one from our sheikhs erred a lot than Abu Bakr. Muhammad ibn Abdullah ibn Numayr said he was weak. Buhkari said: Salihul hadeth. (More info in “Mizanul itidal” 4/499/n 10016).

3) Harith ibn Muhammad Koofe (or al-Maukuf). Dhahabi said on him in “Mizan”: Came with false (bateel) stories. (“Mizanul itidal” 1/443/1645).

Hadith: Don’t u pleased be fourth from four.. January 18, 2010 at 6:24 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Salam alaikum.

It was reported in “Fadhailu sahabah”:

موس – 1068 بن عمر عن عمرو بن إسماعيل أنا قال عائشة بن الله عبيد قثا يونس بن محمد حدثناالله رسول إلى شكوت قال طالب أبي بن علي عن جده عن أبيه عن حسين بن علي بن زيد عن ى

أنا : الجنة يدخل من أول أربعة رابع تكون أن ترضى أما فقال اياي الناس حسد سلم و عليه الله صلىورائنا من وشيعتنا أزواجنا خلف وذرارينا شمائلنا وعن أيماننا عن وأزواجنا والحسين والحسن وأنت

Chain: Reported to me Muhammad ibn Yunus (al-Kademe)—Ubaydullah ibn Aisha—Ismayel ibn Amr—–Umar ibn Musa—-Zayd ibn Ali ibn al-Hasan—his father—-his grandfather—-Ali ibn Abu Talib :

Text: prophet (sallalahu alaihi wa ala alihi wa sallam) said to Ali (r.a): Don’t you pleased to be fourth from four?  First who would enter heaven: I am, you are, and Hasan, and Hussain, and our wifes (would be) at the right and left sides from us, and our progeny (would be) behind our wifes, and our shias behind us”.

This hadith is fabrication!

Narrator Muhammad ibn Yunus al-Kademe. Ibn Hibban and others said that this man use to fabricate narrations upon reliable narrators. (see Mugni fi duafa li Dhahabi, raqam

6109). Daraqutni included this narrator into his book on abandoned and weak narrators. (raqam 488)

Narrator Ismayel ibn Amr al-Bajli. Majority of people hold opinion that he’s weak. (see Mizanul itidal 1/239/r922)

Narrator Umar ibn Musa is abandoned. Buhari said: Munkar al-hadith. Ibn Muin said: Not truthful. (Mizanul itidal 3/224/r6222)

These 3 narrators also present in the chain of tafsir as- Salabe (12/52)

Similar narration was transmitted by Tabarani, al-Heythami in “Majmau zawaid” noticed that in the chain is Yahya ibn Yala, and he’s weak:

عنه – 15024 الله رضي لعلي قال سلم و عليه الله صلى الله رسول أن رافع أبي : وعنذرارينا : خلف وأزواجنا ظهورنا خلف وذرارينا والحسين والحسن وأنت أنا الجنة يدخلون أربعة أول إنشمائلنا وعن أيماننا عن وشيعتنا

ضعيف وهو الأسلمي يعلى بن يحيى وفيه الطبراني رواه

I wanna add that chain of Tabarani also have such names like al-Harb ibn Al-Hasan at-Tahan, and Muhammad ibn Ubeydullah ibn Abu Rafe, both of them are weak.

Wa Allahu Alam.

Hadith: O Ali you are master in this world and master in hereafter…. December 3, 2009 at 8:01 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Salam alaikum.

It was reported from ibn Abbas, as if prophet (sallalahu alaihi wa ala alihi wa sallam) said to Ali: O Ali! You are master in this world, and master in hereafter. The one who loves

you, loves me, one who loves me loves Allah. And one who is enemy of you, is enemy of mine, and enemy of mine, is enemy of Allah. Woe to one who feel hate towards you after me.

Opinions of scholars:

o 1) Suyuti in “Tadrib ar-rawi” (1/286) said it’s false fabricated (Batel, madwo), and noticed that ibn Muin said that.

o 2) Shaykh Albani said it’s fabrication in “Silsila ad-daifa” (#4894, 6082)o 3) Dhahabi in “Talkhees” said: And even if narrators are upright, hadith is munkar,

not far from fabricated.

Hakim gave it via several routes of transmission in his book, and obvious they similar in the end. It runs as follow:

عن أبي الأزهر قال : ثنا عبد الرزاق أنبأ معمر عن الزهري عن عبيد الله بن عبد الله عن ابن عباس رضي الله عنهما قال : نظر النبي صلى الله عليه و سلم إلي فقال : يا علي أنت سيد في الدنيا سيد في الآخرة حبيبك حبيبي و حبيبي حبيب الله و عدوك عدوي و عدوي عدو الله و الويل لمن أبغضك بعدي

Abdurrazaq ibn Khamam narrated from Muamar which (suppose to) narrated it from az-Zuhri and till the end of chain.

Abdurrazaq ibn Khamam:

o Nasai said: He’s under question (fihi nadhar), those who wrote from him close to the end of his life, narrated from his rejected narrations.

o Daraqutni said: Upright, but he erred on Muamar in his narrations (note here he narrates from Muamar)

o Bukhari said: Those (narrations) that were written from him from his book, are more authentic. (“Mizanul itidal” 2/609-610/#5044)

o Ibn Ade said: And i don’t see problem in his narrations, except (the fact) that he was described as tashayu, and he narrated such ahadeth in praise (of ahlel-bait), that no one else from truthful done. And this is greatest charge against him, and there is no charge about his honesty, and i hope that there is no problem in him. ( “al-Kamil” 5/315)

Main problem of this hadith, not in imam Abdurrazaq. In real this hadith was interpolated in book of Muamar, and Abdurrazaq simply take it from there.

Abu Khamid ibn al-Sharaqi said:  Son of Muamar’s sister was rafidi, and he interpolated this hadith in book of Muamar. (“Mizanul itidal” 1/82/#294)

And Allah knows better.

———————————

Used books:

o 1) Suyuti “Tadrib ar-rawi” , maktabatul riyadul hadithiya, Riyad, under edition of Abdulwahab ibn AbdulLatif.

o 2) Ibn Adi “Kamil fi duafa”, darul fikr, Beirut, 3-d edition, 1409.

Hadith: You explain to my nation things that they differ in, after me. December 3, 2009 at 6:58 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Salam alaikum.

It was reported from Anas ibn Malik (may Allah be pleased with him), as if prophet (sallalahu alaihi wa ala alihi wa sallam) said to Ali (may Allah be  pleased with him): You explain to  my nation things that they differ in, after me.

Opinion of scholars:

o 1) Shaykh Albani said it’s fabrication in “Silsila ahadeth al-mawdoa” #4891.o 2) al-Hakim said it’s sahih on the terms of shaykhan in his “Mostadrak”.

o 3) Dhahabi rejected this opinion of Hakim, and noticed that it’s from fabrications of narrator Dirar, in his “Talkhees”.

We can see this narration along with chain in “Mustadrak”:

حدثنا عبدان بن يزيد بن يعقوب الدقاق من أصل كتابه ثنا إبراهيم بن – 4620ثنا معتمر بن سليمان قال : سمعتأبو نعيم ضرار بن صرد الحسين بن ذيزيل ثنا

ابي يذكر عن الحسن عن أنس بن مالك رضي الله عنه أن النبي صلى الله عليه وسلم قال لعلي : أنت تبين لأمتي ما اختلفوا فيه من بعدي

There is no doubt that Hakim erred in his grading, and was extremely lenient in this taskheh. Main problem in narrator Abu Nuaym  Dirar ibn Surad.

Opinion of scholars on this narrator:

o Bukhari and other said: He’s abandoned (matrook).o Yahya ibn Muin said: “There are two liars in Kufah, this one, and Abu Nuaym

(Abdurrahman ibn Khani) an-Nakhai”.o Nasai said: He’s not truthful (leytha bi thiqat)o Abu Khatim said: Saduq, and not to be rely on.o Daraqutni said: Weak.    (see “Mizanul itidal” 2/327-328/#3951)

Same narrator also present in chain of such narration in “Mojam ibn al-Arabi”.

Hadith: Love of Ale eats sins like fire eats firewood December 3, 2009 at 6:33 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Salam alaikum.

It was reported from Abdullah ibn Abbas (may Allah be pleased with them) as if prophet (sallalahu alaihi wa ala alihi wa sallam) said: Love of Ali eats sins like fire eats firewood.

Opinion of scholars on this narration:

1. Khatib al-Bagdade in “Tarehul bagdad” (4/417) said: Bateel (False).  2. Dhahabi in “Tartib al-madwoa” (111) said: Bateel.3. ibn Jawzi cited this narration in his book on fabricated narrations.  see “Al-Mawdoat”

(2/141)4. Imam Shawkani cited this hadith in “Fawaid al-majmoa” (#58) and said: Khatib

narrated it in elevated (marfo) form from ibn Abbas, and said: Bateel.5. Abul Hasan ibn al-Arrak al-Kinani bring it in “Tanzeh al-shariatul al-marfoa” (#44, p

355) and said: (Khatib narrated) from narrations of ibn Abbas, from the way of Muhammad ibn Muslamat al-Wasete ash-Shafei, and (Khatib) said: It’s false, all narrators are upright except al-Wasete”.

6. Ibn Asakir in “Tarih madinatul dimashk” (42/244) cited important addition to words of al-Kinani. He said: al-Khatib said: All narrators after Muhammad ibn Muslamat are known truthful.

This hadith you can find along with narration in book of al-Khatib

قال حدثنا محمد بن سلمة الواسطي حدثنا يزيد بن هارون حدثنا حماد بن سلمة عن أيوب عن عطاء عن بن عباس قال قال رسول الله صلى الله عليه و سلم حب علي

بن أبي طالب يأكل السيئات كما تأكل النار الحطب

He cited it in bio of Ahmad ibn Shaboowayh (بن شبويه) ibn Muin ibn Bashar Abul-Abbas al-Mawsili.  Khatin himself noticed that it’s only one known hadith of that Ahmad. Here this narrator narrates from Muhammad ibn Salamat (somewhere he is ibn Salamat, somewhere ibn Muslamat).

Ibn Hajar al-Askalani in “Lisanul mizan”  (1/185, #588) said: (This Muhammad ibn Salamat) is weak, and the one who narrated it from him, Ahmad ibn Shaboowayh is unknown.

Regarding this ibn Muslamat (or ibn Salamat) scholars said:

o 1) Abu Bakr al-Khallal: Extremely weak.o 2) Hibbatullah Tabari said he’s weak.

o 3) Abul Qasim al-Lalekai said he’s weak.  (see “Mizanul itidal” 4/41-42/#8179)

Wa Allahu Alam.

—————

Used books:

o Shawkani “Fawaid al-Majmoa”, maktabatul Islamiya, Beirut. 1407 year, 3-d edition.o Kinani “Tanzeh al-shariatul al-marfoa”, darul kutub al-ilmiyah, 2-nd edition, 1981.o Ibn Hajar “Lisanul mizan”, muasasat alami, Beirut, 3-d edition, 1406.

o Did imam Ahmad authenticate hadith: I am barrier in front of fire?

o November 25, 2009 at 2:37 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisoo

o Salam alaykum.o That is famous narration that was reported from sayidina Ale (r.a). And it’s

fabricated.o But some people narrated from Imam Ahmad, that he said it’s saheeh.o : أخبرنا قال عليه بقراءتي الكوفي ابن المقريء علي بن أحمد بن الله عبيد الفضل أبو خبرنا

: حدثنا قال المقريء الكناني أحمد بن ابراهيم بن عمر حفص الحسن أبو بن عمر أبوالحسينالأشناني : القاضي : منصور بن محمد حدثني قال الحربي الحسن بن إسحاق حدثنا قال ،

: يروى » الذي الحديث هذا في تقول ما رجل له فقال حنبل بن أحمد عند كنا قال الطوسي : : النبي أن روينا أليس الحديث؟ هذا من تنكرون وما أحمد فقال النار؟ قسيم أنا قال عليا أن : : . : : في قلنا المنافق؟ فأين قال بلى قلنا منافق؟ إلا يبغضك ولا مؤمن إلا يحبك لا لعلي قال

: النار. قسيم فعلي قال .«النارo (Chain) Man said to ibn Hanbal: What do you say about narration that was

reported from Ali (r.a): I am barrier in front of fire”? Imam Ahmad said: “Why do you reject from that narration?”. Aren’t we narrated from prophet (sallalahu alayhi wa salam) that he said to Ale (r.a): No one would love you except believer, and no one would hate you except hypocrite?” We said: “Yes”. Imam continued: “Where

would be hypocrite?”. We said: “In fire”. And ibn Hanbal said: And Ali is barrier in front of fire”

o Chain of this /athar/ is extremely weak. Abul Husayn Umar ibn Hasan Qadhi Al Ashnani is not reliable. Hasan ibn Muhammad al-Khallal and Daraqutni said that this narrator was weak. (See “Mizan” 3/185/#6071).

o Wa Allahu Alam.o Is there any sahih hadith “Salman from ahle-bayt”? o November 25, 2009 at 2:24 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisoo

o Narration. Salman :ra: is from ahle-bayt.o Hakim in Mostadrak.o بن [ 6541 ] إبراهيم ثنا القاضي إسحاق بن إسماعيل ثنا العدل حمشاذ بن علي حدثنا

عن فديك أبي بن ثنا قالا أويس أبي بن وإسماعيل الحزامي الله المنذر عبد بن كثيرحرب عام الخندق خط وسلم عليه الله صلى الله رسول أن جده عن أبيه عن المزنيمنا سلمان المهاجرون فاحتج ذراعا أربعين عشرة لكل فقطع المذاحج بلغ حتى الأحزاب

البيت أهل منا سلمان وسلم عليه الله صلى الله رسول فقال منا سلمان الأنصار وقالتo Red marked Kasir ibn Abdullah Muzanni.

Zahabi wrote in “Mizan”:*6943o : بشئ ليس معين ابن .قالo Ibn Muin said :”He is nothing”.o : متروك وغيره الدارقطني وقالo Daraqutni and others said :”Matruk”.o : بثقة ليس النسائي وقالo Nasai said :”Not truthful”.o From Kasir ibn Abdullah it was also narrated by :o Tabarani in “Mojam al kabir”:o حدثنا -5908 الحزامي، المنذر بن إبراهيم حدثنا المكي، العطار سعد بن مسعدة حدثنا

الله صلى الله رسول أن جده، عن أبيه، عن المزني، الله عبد بن كثير عن فديك، أبي ابنحتى الأحزاب، حزب عام حارثة بني طرف البسختين أحمر من الخندق خط وسلم عليهسلمان في والأنصار المهاجرون فاحتج ذراعا، أربعين عشرة لكل فقطع المذابح، بلغ : : الأنصار وقالت منا، سلمان المهاجرون فقال قويا، رجلا وكان الله، رحمه الفارسي

”: البيت أهل منا سلمان وسلم عليه الله صلى الله رسول فقال منا، ”سلمانo Heysami in “Majmauz zavaid” *10137 said:”o الترمذي وحسن الجمهور ضعفه وقد المزني الله عبد بن كثير وفيه الطبراني رواه

ثقات رجاله حديثه،وبقية

o “Narrated Tabarani in (chain) is Kasir ibn Abdullah Muzanni, majority accepted him like weak, and Tirmizi as “hasan” and other narrators (of this hadis) are truthful”.Ibn Jarir at-Tabari in his tafsir, narration 21633:

o - : : ثنا قال عثمة، بن خالد بن محمد ثنا قال بشار، ابن بن حدثنا كثيرالله ( عبد ( : : ص الله رسول خط قال أبيه، عن أبي، ثني قال المزني، عوف بن عمرو بن

ثم المذاد، بلغ حتى حارثة، بني طرف الشيخين، أحمر من الاحزاب، ذكرت عام الخندقالفارسي، سلمان في والانصار المهاجرون فاختلف عشرة، كل بين ذراعا أربعين جعل : : النبي فقال منا، سلمان المهاجرون وقال منا، سلمان الانصار فقال قويا، رجلا وكان

:) البيت) أهل منا سلمان ص . o And in his history 2/235:o حدثنا قال عثمة بن خالد ابن محمد حدثنا قال بشار بن محمد الله فحدثنا عبد بن بن كثير

عليه الله صلى الله رسول خط قال أبيه عن أبى حدثنى قال المزني عوف بن عمرومن الاحزاب عام الخندق وسلم

عشرة كل بين ذراعا أربعين قطعه ثم المذاد بلغ حتى حارثة بنى طرف الشيخين أجمسلمان الانصار فقالت قويا رجلا وكان الفارسى سلمان في والانصار المهاجرون فاحتق

أهل منا سلمان وسلم عليه الله صلى الله رسول فقال منا سلمان المهاجرون وقالت مناالبيت

o Ibn Asakir “Tareeh madinatul dimashk” 21/408:o عمرو أبو نا الحافظ نعيم أبو أنا عنه الأصبهاني مسعود أبو حدثني ثم الحداد علي أبو أنبأنا

عن فديك أبي بن نا دحيم نا سفيان بن الحسن نا حمدان الله بن عبد بن عمرو كثير بنالأحزاب ) ( عام الخندق خط وسلم عليه الله صلى النبي أن جده عن أبيه عن عوف بنالمهاجرون فقال قويا رجلا وكان الفارسي سلمان في والأنصار المهاجرون فاحتجمنا ) ( سلمان وسلم عليه الله صلى النبي فقال منا سلمان الأنصار وقالت منا سلمان

البيت أهلo Zahabi in “Siyar alamun nubala” 1/539-540:o : عن فديك أبي الله ابن عبد بن عوف )كثير بن عمرو النبي( 6بن أن جده عن أبيه، عن ،

الاحزاب عام الخندق خط وسلم عليه الله .صلى“ : منا المهاجرون فقال قويا، رجلا وكان الفارسي، سلمان في والانصار المهاجرون فاحتج ” : : أهل. منا سلمان وسلم عليه الله صلى النبي فقال منا، سلمان الانصار وقالت سلمان“ البيت

متروك .كثيرo At the end Zahabi said: “Kasir is matruk”.o Ibn Sad in “Tabagat al kubra” 4/82-83:o حدثني قال فديك أبي بن إسماعيل بن محمد أخبرنا المزني قال الله عبد بن أبيه كثير عن

بني طرف الشيخين أجم من الخندق خط سلم و عليه الله صلى الله رسول أن جده عنالأحزاب ذكرت عام حارثة

سلمان في والأنصار المهاجرون فاحتج ذراعا أربعين عشرة لكل فقطع المذاد من خطةفقال منا بل لا الأنصار وقالت منا سلمان المهاجرون فقال قويا رجلا وكان الفارسي

البيت أهل منا سلمان سلم و عليه الله صلى الله رسولo Abu Nuaym Isfahani in “Akhbarul isfahaan”:o 125 – ، فديك أبي ابن ثنا ، دحيم ثنا ، سفيان بن الحسن ثنا ، حمدان بن عمرو أبو حدثنا

الله عن عبد بن عليه : كثير الله صلى النبي أن جده عن ، أبيه عن ، عوف بن عمرو بن ، الفارسي سلمان في والأنصار المهاجرون فاحتج ، الأحزاب عام الخندق خط وسلمصلى : : النبي فقال ، منا الأنصار وقالت ، منا سلمان المهاجرون فقال ، قويا رجلا وكان

البيت : » أهل منا سلمان وسلم عليه « الله

o Thalaabi in “Kashfal bayan” 3/45:o الله وروى عبد بن جده كثير عن أبيه عن عوف بن عمرو بن ،

. } أربعين : } قطع ثم الأحزاب عام في الخندق وسلم عليه الله صلى الله رسول خط قالعشرة كل بين ،ذراعا

الفارسي : سلمان في والأنصار المهاجرون فاحتج ،قالقويا رجلا ،وكان

: . منا : سلمان الأنصار وقال منا سلمان المهاجرون .فقال « } البيت } أهل منا سلمان وسلم عليه الله صلى النبي .«فقال

o Husayn ibn Masood Bagavi in his tafseer 6/323:o حامد بن الله عبد أخبرنا الثعلبي، إسحاق أبو أخبرنا الشريحي، سعيد أبو أخبرنا

خالد بن محمد حدثنا الحسن، بن حماد حدثنا الطبري، جعفر بن محمد أخبرنا الأصبهاني،حدثنا عثمة، الله، بن عبد بن : كثير خط قال أبيه عن أبي حدثني عوف، بن عمرو عن

أربعين عشرة لكل قطع ثم الأحزاب عام الخندق وسلم عليه الله صلى الله رسول : فقال قويا، رجلا وكان الفارسي سلمان في والأنصار المهاجرون فاحتج قال ذراعا، : : وسلم: عليه الله صلى النبي فقال منا، سلمان الأنصار وقال منا، سلمان المهاجرون

البيت“ أهل منا سلمانo Refuting doubt around hadith: urinated standing on his feet o November 4, 2009 at 1:22 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

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o Salam alaikum wa rahmatullah.o I remember when i watched debates at channel “Mustagillah”, shia speaker dr. al-

Mosawi made a face and said that in Buhari there is hadith, that prophet (sallalahu alaihi wa ala alihi wa sallam) urinated while he was standing. Sometimes they are leaving issues of tawhid, takfir, and discussing such narrations.

o The talk was about this narration:o Narrated Hudhaifa’:o The Prophet and I walked till we reached the dumps of some people. He stood,

as any one of you stands, behind a wall and urinated. I went away, but he beckoned me to come. So I approached him and stood near his back till he finished.

o Well first of all i would like to present shias fatwa from one of their top clerics, ayatolla Sistani.

o Question 26 says:“Is it permissible to urinate while standing with the assurances of being safe from tarnishing the body or the garment with impurity (Najasa)?Answer:It is permissible”

o

o After this fatwa, i would like to present shias hadith.o Muhammad ibn Yaqub al-Kulayni reported in “al-Kafi” vol 6, p 500, #12808, and

Hurr al-Amili in “Wasael ush-shia” vol 1, p 352, #933:o قال: سألته (عليه السلام)علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن رجل، عن أبي عبدالله

.عن الرجل يطلي فيبول وهو قائم؟ قال: لا بأس بهo (Chain) imam Abu Abdullah (alaihi salam) was asked about man who urinated

when he was standing, and he replied: No problem.o Muhammad Baqir Majlisi in “Miratul uqul” 22/402,  said narration is hasan or said

that it’s muwathaq.o Hadith: WHOEVER WANT TO LIVE LIKE…. o October 29, 2009 at 3:30 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

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o From Ibn `Abbas, state that “The Messenger of Allah, peace be upon him and his progeny, has said: `Let whoever is pleased to live like me and die like me and inhabit Eden’s Paradise which my Lord cultivated take `Ali as his master after me, and let him obey whoever he places in charge over him, and let him follow the example of my Ahl al*Bayt after me, for they are my progeny: they are created of my own mould and blessed with my own comprehension and knowledge. Woe unto those who reject them and separate me from them! May Allah never permit them to enjoy my intercession.’

o Sheikh Albani said it’s fabricated. (see “Silsila ad daifa” #894)

o Reported by ibn Asakir in “Tareeh al dimashk” 42/239 (and Abu Nuaym in “Hiliya” 1/86):

o نا المظفر بن محمد نا الله عبد بن أحمد نعيم أبو أنا أحمد بن الحسن علي أبو اخبرنابن الرحمن عبد نا سليمان بن يزيد بن محمد بن أحمد نا الرحيم عبد بن جعفر بن محمدرواد أبي ابن عن الهاسمي موسى بن يعقوب نا عمران بن محمد أنا ليلى أبي بن عمرانو ) عليه الله صلى الله رسول قال قال عباس ابن عن عكرمة عن أمية بن إسماعيل عنعليا ( فليوال ربي غرسها عدن جنة ويسكن مماتي ويموت حياتي يحيا أن سره من سلمفهما رزقوا طينتي من خلقوا عترتي فإنهم بعدي من بالأئمة وليقتد وليه وليوال بعدي من

شفاعتي الله أنالهم لا صلتي فيهم القاطعين أمتي من بمفصلهم للمكذبين ويل وعلماo The problems in chain:

1)Yaqoob ibn Mosa Al Hathami. I couldn’t find any information regarding this narrator.Ibn Asakir himself said:

المجهولين من واحد غير وفيه منكر حديث هذا“This narration is rejected, in the chain is more than one unknown narrator”.

o Similar narration reported by Tabarani, from Ziyad ibn Matraf saying: “I have heard the Messenger of Allah saying: `Whoever wishes to live my life and die my death and enter the Garden which my Lord promised me, the Garden of eternity, then let him take `Ali and his progeny after him as his masters, for they shall never take you out of guidance, nor let you stray.’”Heythami in “Majmau zavaid” #14639 said:

ضعيف وهو الأسلمي يعلى بن يحيى وفيه الطبراني .رواه“Reported by Tabarani in the chain is Yahya ibn Yalee Aslami, and he’s weak”.Abu Hatim said (Yahya ibn Yalee) is weak. Bukhari said: “His narrations are mixed”. (see “Mizan” #9567; “Mugni fi duafa” #7072)Ibn Muin said he’s nothing. Ibn Hibban said he use to narrate forgeries from truthful people. (“Tahtheeb at tahtheeb” vol 11 #488)

o Wa Allahu alam.o From ibn Abbas : 300 verses were revealed about Ali . o October 29, 2009 at 3:22 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisoo

o From ibn Abbas : 300 verses were revealed about Ali .

o Sheikh Albani said: “Extremely weak”. (Muhtasar silsila ad daifa #4929)Ibn Jauzi said: “Fabricated”. (Maudua 3/623)Shawkani said: “In the chain Saleem ibn Sulayman Saqafi and Juvaybeer, both of them are matrook”. (Fawaid al majmua 376)

o It was reported by ibn Asakir in “Tareeh” 42/364:o يعلى ) أبو أنا الخطيب بكر أبو أنا خيرون بن منصور وأبو نا قبيس بن الحسن أبو أخبرنا

أبي أخو القاسم بن أحمد نا الفارسي الحسن بن كوهي نا الوكيل الواحد عبد بن أحمدبن إسماعيل نا الثقفي سليمان بن سلام نا المأموني حبش بن محمد نا الفرائضي الليثفي نزلت قال عباس ابن عن الضحاك عن جويبر عن المدائني الرحمن عبد بن محمد

اية ثلاثمائة عليo Narrators:

Juvaybir ibn Sayed.Nasai and Daraqutni said he’s matrook ahadeeth. Ibn Muin said: “He’s nothing”. (Zahabi “Mizan” #1593; Daraqutni “Daif val matrookoon” #147 )And here Dahhak ibn Muzahim reporting from ibn Abbas . But they didn’t meet. (Mizan #3942; )

o Narration.Whoever died and in his soul was hate towards Ali, died like Jew or Christian.

o October 29, 2009 at 3:21 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisooo Narration.Whoever died and in his soul was hate towards Ali, died

like Jew or Christian.o Shaukani in “Favaid al majmua” (p 373, #72) said:

يضع . كان قرين بن علي إسناده في وقال مرفوعا جده عن أبيه عن حكيم بن بهز عن العقيلي رواهأيضا يضع وكان يزيد بن والجارود الحديث

“Narrated by Ukayli via Bahz ibn Hakim, from his father, from grandfather “marfuan”. In the chain is Ali ibn Qarin, he fabricated, and Jarud ibn Yazeed, he also use to fabricate (narrations)”.

o Ali ibn Qarin. Zahabi in “Mizan” #5913 wrote: : . : . : كان وغيره هارون، بن موسى وقال الحديث متروك حاتم أبو وقال خبيث كذاب عنه، يكتب لا يحيى قال

: . : ضعيف. الدارقطني وقال الحديث يضع كان العقيلى، وقال يكذبYahya said: “Don’t record his narrations, he is wicked liar”. Abu Hatim said:

“Matrook ahaeedth”. Musa ibn Harin and others said: “He use to lie”. Ukayli said: “He fabricated narrations”. Daraqutni said: “Weak”.

o As for Jarud ibn Yazeed. Zahabi in “Mizan” #1428: : . : . : . . والدارقطني النسائي وقال ثقة غير داود أبو وقال بشئ ليس يحيى وقال على وضعفه أسامة أبو كذبه

: كذاب. حاتم أبو وقال .متروكAbu Usama said he’s liar. Ali (ibn Madini) said he’ weak. Yahaya said he’s nothing. Abu Daud said: “Not truthful”. Daraqutni and Nasai said: “Matrook”. Abu Hatim said: “Liar”.

o Narration : “You and your shias in heaven”. o October 29, 2009 at 3:19 am | Posted in Hadith analysis, Refuting shia doubts | 2 Comments

o  o  o  o  o  o  o  o 2 Votesooo Narration : “You and your shias in heaven”.o This narration is fabricated.o Shaukani in “Favaid al majmua” (thk Muamili. #81) said:

وضاع : وهو ، البصري عمر بن جميع إسناده وفي ، مرفوعا علي عن الخطيب . رواه“Narrated by Khateeb from Ali “marfuan” in the chain is Jami ibn Umar Basri, and he (use) to fabricate”.

o As Suyuti in “Leal al masnua” 1/345 wrote:الهمداني (الخطيب) يونس بن أحمد بن صالح حدثنا إبراهيم بن أحمد حدثنا طالب أبي بن الحسن حدثني

البصري عمر بن جميع حدثنا العكبري الحكم بن عصام حدثناالجنة في وشيعتك أنت الله رسول لي قال قال علي عن الشعبي عن جحادة بن محمد عن سوار حدثنا

يضع كذاب وجميع بثقة ليس سوار موضوع“(Khateeb) From Hasan ibn Abu Talib, from Muhammad ibn Ibrahim, Salih ibn Ahmad ibn Yunus Hamadani, Asim ibn Hakim Akbari, Jami ibn Umar Basri, Surr, Muhamamd ibn Juhada, Shabi from Ali : “Prophet said to me: “You and your shia gonna be in heaven”.(Narration) fabricated. Surr isn’t truthful, and Jami is liar, (which use) to fabricate”.

o Surr. That Surr ibn Musaab. Yahya ibn Muin said he’s nothing. Abu Daud said he’s not truthful. Nasai said he’s matrook. Bukhari said he’s munkaar ahadeeth. See “Mizan” #3616

o It was also reported by ibn Asakir in “Tareeh al dimashk”(42/331-332) also narrated it via Jami and Surr:

o الحسن حدثني الخطيب بكر أبو أنا زريق بن منصور وأبو نا قبيس بن الحسن أبو أخبرناالحكم بن عصام نا البزاز يونس بن أحمد بن صالح نا إبراهيم بن أحمد نا طالب أبي بن

سوار نا البصري عمر بن جميع نا العكبريعليه ) الله صلى الله رسول لي قال قال علي عن الشعبي عن جحادة بن محمد عن

الجنة ( في وشيعتك أنت وسلمo Zahabi in “Talkees kitab al maudua” p134 wrote:

293- - - - علي - عن الشعبي عن حجادة بن محمد عن بثقة وليس سوار عن متهم وهو عمر بن جميعالجنة في وشيعتك أنت علي يا مرفوعا

“Jami ibn Umar—and he is accused—from Surr—and he is not truthful—from Muhammad ibn Hujada, from Shabi, from Ali “marfuan”: “O Ali you and your shias are in heaven”.

o Ibn Jauzi in “Maudua” 1/397 wrote: : . : . . يضع كان حبان ابن وقال الناس أكذب من جميع نمير ابن قال بثقة ليس وسوار يصح لا حديث هذا.الحديث“This narration isn’t authetic. Surr isn’t truthful. Ibn Numayr said: “Jami from the most mendacious people”. Ibn Hibban said: “He use to fabricate narrations”.

o Khateeb Bagdadi also narrated these words, via Surr like a part of big narration in his “Tareeh” (12/358):

o حدثنا قال الحكيمي إبراهيم بن احمد بن محمد حدثنا المعدل مخلد بن إبراهيم أخبرناأبى عن العوفي عطية عن مصعب بن سوار حدثنا غانم بن الفضل حدثنا زهير بن احمدسلم و عليه الله صلى الله رسول من ليلتى كانت قالت سلمة أم عن الخدري سعيدالجنة في واصحابك أنت سلم و عليه الله صلى النبي له فقال على ومعها فاطمة فاتته

الجنة في وشيعتك أنتo And here Surr accompanied by Atiya Aufi. Atiya ibn Sayed Aufi.

1) Zahabi said:ضعيف شهير تابعي

“Known tabeen, weak”. (Mizan*5667)2) Abu Hatim:

ضعيف حديثه، يكتب“His narrations recorded, he is weak”. (ibid)3) Ahmad:

الحديث ضعيف“His narrations are weak”. (ibid).4) Nasai:

ضعيف العوفي عطية“Atiya Aufi Weak” (“Daif val matrukin” *480).5) Nawavi:

ضعيف“Weak”. (see “Al azkar”)6) Abu Zura said:

لين كوفى“(Atiya) Kufian, he’s soft”. (Jarh va tadil*2125)

o This hadeeth Atiya narrated from Abu Sayed. But not Al Khudri like someone can think.Imam Sahavi in “Fatkh al mugis” 3/210 wrote:لي قال الأحمر خالد أبو قال وكذا سعيد أبا عطية كناني يقول نفسه الكلبي سمع أنه الثوري طريق منالناس ليوهم ذلك فعل وإنما الخطيب قال سعيد أبو حدثنا أقول فأنا سعد بأبي كنيتك عطية لي قال الكلبي

الخدري سعيد أبو أنه“From Sauri that he heard Kalbi (Muhammad ibn Saeeb) said: “Atiya gave me a nick-name Abu Sayeed”. Abu Khalid Ahmar also said: “Kalbi said to me:” Atiya said to me: “I gave you kunya Abu Sayeed, and I say:”It was narrated to me from Abu Sayeed”. Al Khateeb said:” He done this to delude people, that person (he narrates from) is Abu Sayeed Hudri”.

o And Muhammad ibn Saaib al Kalbi is notorious liar.Bukhari said

: مهدى وابن يحيى تركه الكلبى النضر أبو البخاري وقال“Abu Nadr al Kalbi. His (narrations were) left by Yahya and ibn Mahdi”. (Mizan*7574)Sufyan said

: كذب فهو صالح أبي عن حدثتك ما كل الكلبى لى قال“Al Kalbi said to me:” Everything what i narrated to you from Abu Salih is lie”. (ibid)Yahya ibn Muin said:

بثقة ليس“He isn’t truthful”. (ibid)Juzadjani saidكذاب“Liar”. (ibid)Daraqutni saidمتروك“Matruk”. (ibid)Ibn Hajar al Askalani said

بالكذب متهم“Accused in lie”. (see “Tagreeb”*5901)

o This narration also present in “Fadailu sahaba” by imam Ahmad.عن – 1115 مصعب بن السوار عن بكير بن يونس قثنا الضبي مكرم بن عقبة قثنا شريك بن إبراهيم حدثنا

سلمة أم عن الكبرى فاطمة عن عمرو بن محمد عن الشيعة من وكان عقبة مكرم أبو قال الجحاف أبيصلى : الله رسول فقال وعلي فاطمة عليه فغدت ليلتي في عندي سلم و عليه الله صلى النبي كان قالت

الجنة في وشيعتك وأصحابك فإنك أبشر علي يا سلم و عليه اللهAgain via Surr.

o By Lalekai in “Sharhul usulu etikad” 6/372:نا : : – 2311 قال ، سعيد بن سويد نا قال ، البغوي محمد بن الله عبيد أنا ، الرحمن عبد بن محمد أخبرناعبد : : بن محمد نا قال ، البغوي محمد بن الله عبيد أنا قال ، محمد وأنا ح ، الهمداني مصعب بن سوارفاطمة : : عن علي بن سويد حديث في ، محمد عن ، الجحاف أبي عن ، مصعب بن سوار نا قال ، الواهبوسلم : عليه الله صلى الله رسول كان قالت وسلم عليه الله صلى النبي زوج سلمة أم عن ، علي بنت

عليه الله صلى الله رسول فرفع ، علي ومعها فاطمة إليه فغدت ، عندي‘ يزعم : » من إلا الجنة في وشيعتك أنت ، علي يا أبشر فقال رأسه وسلمAgain via Surr.

o By Imam Ajurri in “Sharia”:بن : : – 1933 الفضل حدثنا قال إسحاق بن أحمد حدثنا قال شاهين بن محمد بن أحمد الله عبد أبو وحدثناقالت : : ، عنها الله رضي ، سلمة أم عن ، سعيد أبي عن ، عطية عن ، مصعب بن سوار حدثنا قال غانمله فقال عنهما الله رضي علي وتبعها فاطمة فأتته عندي وكان وسلم عليه الله صلى النبي من ليلتي كانت

الجنة : » في وشيعتك ، الجنة في وأصحابك أنت علي يا وسلم عليه الله صلى النبيVia Surr and Atiya.

o And by Tabarani in “Mojam ausat”:بن – 7890 عكرمة ثنا ، اليمامي الحنفي عقبة بن سلمى ثنا ، كثير بن الحسن ثنا ، موسى بن محمد حدثنارسول : : يا طالب أبي بن علي قال قال هريرة أبي عن ، سلمة أبي عن ، كثير أبي بن يحيى عن ، عماروأنت : : » بك وكأني ، منها علي أعز وأنت ، منك إلي أحب فاطمة قال ؟ فاطمة أم أنا إليك أحب أيما ، الله

حوضي ) والحسين( 1على والحسن وأنت وإني ، السماء نجوم عدد مثل لأباريق عليه وإن ، الناس عنه تذود

الجنة في وشيعتك معي وأنت ، متقابلين سرر على إخوانا الجنة في وجعفر وعقيل « وفاطمةSalama (or Salmi) ibn Ugba is majhool. See “Majmauz zavaid” #15016

o Wa Allahu alam.o Hadith: I’m guide for every people, an prophet is warner. o October 29, 2009 at 3:17 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  

o  o Rate Thisooo I’m guide for every people, an prophet is warner.o Allah said: “[Shakir 13:7] And those who disbelieve say: Why has not a sign been

sent down upon him from his Lord? You are only a warner and (there is) a guide for every people.

o Tabarani in “Mojam al ausat”:عن – 8004 ، السدي عن ، زياد بن المطلب نا ، شيبة أبي بن عثمان نا ، سام بن جعفر بن محمد حدثنا

هاد : ) ) قوم ولكل منذر أنت إنما قوله في ، علي عن ، خير والهاد( ( : » : 1عبد ، المنذر الله رسول قالهاشم بني من « رجل

From Ali (r.a) :“You are only a warner and (there is) a guide for every people”. “Prophet is a warner, and a man from banu hashim is guide”.

o Narrators:Muttalib ibn Ziyad. Ibn Muin said: “Thiggat”. Ibn Hibban said: “He’s not to be rely on”. Ibn Sad said: “Weak”. (see Mizan #8591)Ibn Hajar said in “Tahtheeb at tahtheeb” vol 10, #333:

مناكير عنده وقال يضعفه شاذان ابن عيسى رأيت داود أبي عن“From Abu Daud: “I seen Isa ibn Shazzan said he (Muttalib) is weak. And said : “There is (some) rejected data from him”.

o Tabarani himself said:المطلب إلا السدي عن الحديث هذا يرو لم

“This narration was narrated from Suddi, only by Muttalib..”.And there is another question, a big one. Suddi.He is Ismayil ibn Abdurrahman ibn Abu Karimat Suddi Kufi.

o Zahabi in “Mizan” #907 wrote: : : والكلبي السدى أحدهما فمات كذابان، بالكوفة كان قال ليث، عن معتمر، .عن

“From Muatamar, from Layth: “There were two liars in Kufa. One of them is Suddi (other is) Kalbi”.

: ضعيف مهدى ابن عن الفلاس، .وقال“Falathi reported from in Mahdi: “Weak”.

: . : به يحتج لا حاتم أبو وقال ضعف حديثه في معين ابن .وقال“Ibn Muin said: “There is a weakness in his narrations”. Abu Hatim said: “He’s not to be rely on”.Abu Zura said he is soft. (“Tahtheeb al kamal” vol 3, #462).I should notice that Ahmad said: “Thiqqat”. Ibn Adi: “Saduk”.

o This narration also present in “Tareekh al Dimashk” (42/358-359) by ibn Asakir:o أبو أنا الحصين بن القاسم أبو وأخبرنا ح الجوهري محمد أبو أنا السبط بن علي أبو أخبرنا

شيبة أبي بن عثمان حدثني أحمد بن الله عبد نا القطيعي بكر أبو أنا قالا المذهب بن عليقوم ” ولكل منذر أنت إنما قوله في علي عن خير عبد عن السدي عن زياد بن مطلب نا

) هاشم ” ) بني من رجل والهادي المنذر وسلم عليه الله صلى الله رسول قال هادo Both of narrators from below are present here.

And in “Tareekh al Dimashk” (42/359) something similar.o Also you can find it in “Musnad” by imam Ahmad:o عن- 1053 السدى عن زياد بن مطلب حدثنا شيبة أبى بن عثمان حدثنى الله عبد حدثنا ز

- ) الله ) صلى الله رسول قال هاد قوم ولكل منذر أنت إنما قوله فى على عن خير عبد « - هاشم بنى من رجل والهاد المنذر وسلم .« عليه

o Shaykh Shuayb al Arnaut said:نكارة متنه وفي ضعيف إسناده

“Chain is weak, and there is rejection in the content”.o It was also narrated by Hakim in “Mustadrak”:o بن [ 4646 ] محمد بن الرحمن عبد ثنا السماك بن أحمد بن عثمان عمرو أبو أخبرنا

عن الأعمش عن الأسود أبي بن منصور ثنا الأشقر حسن بن حسين ثنا الحارثي منصورهاد قوم ولكل منذر أنت إنما علي عن الأسدي الله عبد بن عباد عن عمرو بن المنهال

الهادي وأنا المنذر وسلم عليه الله صلى الله رسول علي قالo From Ali (r.a): “Prophet warner, and Ali is guide”.o Narrators:

The problem is chain is Husayn ibn Hasan al Ashgar.Zahabi in “Mizan” #1986 wrote:

: . : . : بقوى ليس حاتم أبو وقال الحديث منكر زرعة أبو وقال نظر فيه البخاري .ال“Bukhari said: “He is under question”. Abu Zura said: “Munkaar ahadeeth”. Abu Hatim said: “He’s not strong”.

: . : بالقوى ليس والدارقطني النسائي وقال كذاب الهذلى معمر أبو وقال“Abu Muamar Khuzali said: “Liar”. Nasai and Daraqutni said: “Not strong”.

o Second problem in this chain is Abbad ibn Abdullah Suddi.Imam adh-Dhahabi referred to this Abaad ibn Abdullah al-Kufi as “weak according to Ali ibn al-Madini.” (Mugni fi Duafa, #3041; also refer to Tatheeb at-Tahtheeb by Shaykh al-Islam Ibn Hajar, Vol. 5, #165)Imam al-Bukhari declared that “there is a doubt concerning his reliability.” (Tahtheeb al-Kamal, Vol.14, #3087)

o Ibn Jareer at Tabari narrated something similar in his commentary (16/357):o 20161- : : قال الأنصاري الحسين بن الحسن حدثنا قال الصوفي يحيى بن أحمد حدثنا

ابن عن جبير، بن سعيد عن السائب، بن عطاء عن الهروي، مسلم،بياع بن معاذ حدثنا ) ( : يده وسلم عليه الله صلى وضع ، هاد قوم ولكل منذر أنت إنما نزلت لما قال عباس : ) (= : أنت فقال علي، منكب إلى بيده وأومأ ، هاد قوم ولكل المنذر أنا فقال صدره على

بعدي المهتدون يهتدي بك علي، يا الهادي

o Prophet (sallalahu alayhi wa ala alihi wa salam) said: “I’m warner” after he showed towards Ali , and said: “You are guide, o Ali”.

o The narrator Ata ibn Saab. Ahmad and Nasai said that his narrations are strong if they are old one. Yahya said: “He’s weak in narrations, if not narrated from Sufyan and Shuba”. See Mizan #5641.Muaz ibn Muslim. This narrator is unknown. Mizan #8613Ibn Kasir in his commentary (4/434) said:

شديدة نكارة فيه الحديث وهذا“And there is a sharp rejection in this narration”.

o This hadeeth was also narrated by Abu Nuaym in “Marifatus sahaba”:o يحيى : – 327 بن أحمد ثنا ، التستري إسحاق بن الحسين ثنا قال ، الطبراني حدثنا

بن عطاء عن ، الهروي بياع ، مسلم بن معاذ ثنا ، العرني حسين بن حسن ثنا ، الصوفيقوم : ولكل منذر أنت إنما نزلت لما قال ، عباس ابن عن ، جبير بن سعيد عن ، السائبمن : » المهتدي يهتدي بك ، علي يا الهادي أنت فقال ، علي منكب إلى بيده أومأ ، هاد« بعدي

o It also running via Ata ibn Saab, and Muaz ibn Muslim. And they are accompanied by Hasan ibn Husayn Arruni. And he’s weak.

o Wa Allahu Alam.o Hadith: To look at Ali’s face is worship. o October 29, 2009 at 3:16 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisooo To look at Ali’s face is worship.o This narration with little difference was narrated by:o 1) Hakim in “Mustadrak” from Alkama ibn Abdullah:o بن [ 4682 ] محمد ثنا صالح بن مقاتل بن صالح ثنا الحافظ قانع بن الباقي عبد حدثنا

عن الأعمش عن الرملي عيسى بن يحيى ثنا سالم بن محمد بن الله عبد ثنا عتبة بن عبدإلى النظر وسلم عليه الله صلى الله رسول قال قال الله عبد عن علقمة عن إبراهيم

عبادة علي وجهo Zahabi said narration fabricated.o And by Tabarani from ibn Masood in “Mojam al kabir”:

عن – 9863 عيسى، بن يحيى حدثنا اليامي، بديل بن أحمد حدثنا شيبة، أبي بن عثمان بن محمد حدثنا : علي وجه إلى النظر قال وسلم، عليه الله صلى النبي عن الله، عبد عن علقمة، عن إبراهيم، عن الأعمش،

.عبادة

o Shaukani in “Favaid al majmua” (Zakir Ali, narration #55) said:بشيء : وليس ، الرملي عيسى بن يحيى إسناده وفي ، مرفوعا مسعود ابن عن الطبراني رواه

“Narrated by Tabarani from ibn Masood, in the chain is Yahya ibn Isa Ramli he is nothing”.

o Yahya ibn Isa Ramli Kufi (red marked in the arabic text of narration). Ibn Muin said he is nothing. Nasai said not strong. See “Tahtheeb al kamal” Mizzi vol 31 #6896Ibn Isa narrating this hadeeth from Amash, he’s truthful but mudaleeth. And he he’s narrating in “un” form. It mean “from”, without mentioning that he heard that himself.

o 2) Hakim in “Mostadrak”:o ثنا [ 4683 ] الضبي زهير بن المسيب ثنا القاري يحيى بن أحمد بن محمد بكر أبو حدثنا

بن الله عبد عن علقمة عن إبراهيم عن مرة بن عمرو عن المسعودي ثنا علي بن عاصموجه إلى النظر وسلم عليه الله صلى الله رسول قال قال عنه تعالى الله رضى مسعود

عبادة عليo 1) Masoodi, Abdurrahman ibn Abdullah. Use to confuse.

2) Asim ibn Ali. Ibn Muin said he’s nothing. “Tahtheeb al kamal” vol 13, #3016.3) Musayb ibn Zaheer, is unknown for me. I didn’t find any jarh or tadeel on him.

o 3) Hakim in “Mostadrak”:o بن [ 4681 ] إبراهيم ثنا معاوية بن العزيز عبد بن علي ثنا السجزي أحمد بن دعلج حدثنا

عبد بن حميد عن قتادة عن شعبة ثنا العجلي ربه عبد بن الله عبد ثنا الجعفي إسحاقالله صلى الله رسول قال قال حصين بن عمران عن الخدري سعيد أبي عن الرحمن

عبادة علي إلى النظر وسلم عليهo Abdullah ibn Abdarrabih, Ibrahim ibn Ishak. I didn’t find any jarh or tadeel on them

Zahabi said narration fabricated.o This hadeeth was also narrated via Yahya ibn Salama ibn Kuhayl.

Ibn Arrak in “Tanziru sharia”1/382 said:متروك وهو كهيل بن سلمة بن يحيى طريق من ثوبان حديث من

“From Narration of Savban, throw Yahya ibn Salam ibn Khuhayl, and he is matruk”.Yahya ibn Salama.Zahabi wrote (Mizan #9527) : : . : . : يكتب لا بشئ، ليس يحيى عن عباس، وقال متروك النسائي وقال الحديث منكر وغيره حاتم أبو قالحديثه“Abu Hatim and others say: ”Munkar al hadith”. Nasai said: “Matruk”. Abbas Duri narrated from Yahya: “Nothing, his narrations are not to be recorded”

o And via Hasan ibn Ali.Ibn Tahhar in “Tazkira” wrote:عبادة -1109 علي وجه إلى النظر

دجال كذاب هو العدوي علي بن الحسن فيه“In the chain is Hasan ibn Ali Advi (or Adoove) and he is liar and dajjal”.

o Zahabi in “Talhis al maudua” 1/120 wrote:بن عثمان ثنا الحنائي سفيان بن محمد ثنا الزينبي إبراهيم بن الله عبد

عن مجاهد عن زياد أبي يزيد عن فضيل ابن عن الحماني عن البصري محمد بن محمد ثنا العطار يعقوبعبادة علي إلى النظر مرفوعا عباس ابنكذاب الحماني

“Abdullah ibn Ibrahim Zaynabi, Muhammad ibn Sufyan Hanai, Usman ibn Yagub Attari, Muhammad ibn Muhamamd Basri, from Hamani from ibn Fudayl, from Yazeed ibn Abu Ziyad, Mujahed, ibn Abbas marfuan :”To watch to Ali is worship”.Hamani is liar”.

o Then he continued: - مثله - جابر عن الزبير أبي عن الهذلي بكر أبو ثنا بكار بن العباس ثنا الكذاب العدوي سعيد Abuأبو

Sayed Advi-he’s liar-from Abbas ibn Bakar, Abu Bakr Huzali, Abu Zubayr, from Jabeer the same narration”. Abbas (also) liar”.

o Ibn Hajar al Askalani in “Lisan al mizan” vol 3, p 79, bab “ هارون اسمه said ”منnarration is rejected and false (batil).Zahabi said:

باطل موضوع أنه“(Narration) fabricated and false”. See “Kashful hafa” Ajluni vol 2, p 318, #2811.Shaykh Albani said narration is fabricated. “Silsila ad daifa” 10/239/#4702

o Wa Allahu Alam!o Hadith: Ali (r.a) is a first man who embraced islam, and first

one who will reach prophet near pool in the doomsday. o October 29, 2009 at 3:14 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o 2 Votesoo

o Narration. Prophet (sallalahu alayhi wa ala alihi wa salam) said that Ali (r.a) is a first man who embraced islam, and first one who will reach prophet near pool in the doomsday.

o Narrated by Hakim in “Mustadrak”

o المؤدب [ 4662 ] حاتم بن محمد ثنا الحافظ حاتم بن عبيد أنبأ إسحاق بن بكر أبو حدثناعن الأغر عن صادق أبي عن كهيل بن سلمة عن الثوري سفيان ثنا محمد بن سيف ثنا

على واردا أولكم وسلم عليه الله صلى الله رسول قال قال عنه تعالى الله رضى سلمانطالب أبي بن علي إسلاما أولكم الحوض

o Shaukani in “Favaid al majmua” (chapter “Zikr Ali”#48) said:وتابعه . : ، وضاع وهو ، الزعفراني قيس بن الرحمن عبد إسناده وفي مرفوعا سلمان عن عدي ابن رواهطريقه . من المستدرك في الحاكم وأخرجه ، طريقه من الخطيب رواه وقد منه شر وهو ، محمد بن سيف ايضا

o “Ibn Adi narrated from Salman “marfu”. In the chain (of hadeeth): “Abdurrahman ibn Qays Zafarani. And he is accused in fabrication. And “tabein” Sayf ibn Muhammad, which is worse than him. Via him this hadeeth was narrated by Khateeb, and Hakim in his Mostadrak”.

o Sayf ibn Muhammad. Mizzi in “Tahtheeb al kamal” 12/#2678 wrote:Yahya said: “Not truthful”. And it was reported that he said: “Use to lie”.And it was reported that he said: “Sheikh khabis, liar”. Juzajani said: “Not strong”. Nasai said: “Weak”. And also:”Not truthful”.Zahabi in “Mizan” (# 3638)reported that Ahmad said: ”Liar”.

o Wa Allahu Alam!o Hadith: You are my brother in this world and hereafter o October 29, 2009 at 3:12 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisooo Narration, Prophet (sallalahu alayhi wa ala alihi wa salam) said to Ali

(r.a) :”You are my brother in this world and hereafter”.o Hafith al-Iragi said: “Everything about brotherhood with Ali is weak”. See Munavi

“Fayz al kadir” vol 4, p 468, n#5589.Albani said ragarding this narration: “Fabricated”. See “Silsila ad daefa” #351

o It was narrated by Hakim in Mustadrak:o محمد [ 4288 ] بن الرحمن عبد ثنا ببغداد العدل إبراهيم بن إسحاق بن الله عبد أخبرنا

عن جبير بن حكيم عن حي بن صالح بن علي ثنا قادم بن علي ثنا الحارثي منصور بنالله صلى الله رسول ورد لما قال عنهما تعالى الله رضى عمر بن عن عمير بن جميعيا فقال عيناه تدمع عنه تعالى الله رضى علي فجاء أصحابه بين آخى المدينة وسلم عليهعليه الله صلى الله رسول فقال أحد وبين بيني تؤاخ ولم أصحابك بين آخيت الله رسول

والآخرة الدنيا في أخي أنت علي يا وسلم

o Narrators:1) Hakim ibn Jubayr. Weak. Ibn Hajar in “Tagreeb at Tahtheeb” said:ضعيف [ 1468 ] الكوفي ثقيف مولى وقيل الأسدي جبير بن حكيم“Hakim ibn Jubayr Suddi, and it was said (he was) mavla of sageef. Kufian, Weak”.Daraqutni included this narrator in his “Duafa val matrukun”. See #163Nasai said :”Weak”. See “Duafa val matrukun” #129Bukhari mentioned that Shuba use to criticize Hakim ibn Jubayr. See “Duafa as sagir” #83

o 2) Jami ibn Umayr (or Umar) Basri. Weak.Ibn Numayr said: ”From the most mendacious people”. Mizan #1552.Zahabi mentioned that some (of ulama) accused him in lie. See “Mugni fi duafa” #1178Bukhari said : ”Under question”. See “Tareeh al kabir” #2328, vol 2Ibn Hibban in “Marjooin” p 218 wrote:

الحديث يضع رافضيا كان“Rafidi, use to fabricate narrations”

o This hadith was narrated via Jami ibn Umayr and Hakim ibn Jubayr by Tirmizi as well:

o بن [ 3720 ] علي حدثنا قادم بن علي حدثنا البغدادي القطان موسى بن يوسف حدثنارسول آخى قال عمر بن عن التيمي عمير بن جميع عن جبير بن حكيم عن حيي بن صالح

آخيت الله رسول يا فقال عيناه تدمع علي فجاء أصحابه بين وسلم عليه الله صلى اللهأخي أنت وسلم عليه الله صلى الله رسول له فقال أحد وبين بيني تؤاخ ولم أصحابك بين

والآخرة الدنيا فيo Hakim in Mostadrak also narrated it via other chaino بن [ 4289 ] محمد بن أحمد ثنا ببغداد النحوي زياد بن محمد بن أحمد سهل أبو حدثنا

حفصة أبي بن سالم عن فضيل بن محمد ثنا الكاهلي بشر بن إسحاق ثنا القاضي عيسىصلى الله رسول إن قال عنهما تعالى الله رضى عمر بن عن التيمي عمير بن جميع عنوبين والزبير طلحة وبين وعمر بكر أبي بين فآخى أصحابه بين آخى وسلم عليه اللهبين آخيت قد إنك الله رسول يا علي فقال عوف بن الرحمن وعبد عفان بن عثمانأكون أن علي يا ترضى أما وسلم عليه الله صلى الله رسول قال أخي فمن أصحابكرسول يا بلى علي فقال شجاعا جلدا عنه تعالى الله رضى علي وكان عمر بن قال أخاك

والآخرة الدنيا في أخي أنت وسلم عليه الله صلى الله رسول فقال اللهo In this chain Jami ibn Umayr is accompanied by Salim ibn Abu Khafs.

حفصة أبي بن سالمNasai in “Duafa” wrote:بالقوي [ 231 ] ليس حفصة أبي بن سالم“Salim ibn Abu Khafsa, not strong”.Ibn Hibban in “Marjoohin” p 343 reported from Amr ibn Ali:

حفصة أبي بن سالم عن يحدثان لا الرحمن وعبد يحيى كان

o “Yahya(ibn Main) and Abdurahman (ibn Mahdi) didn’t narrate from Salim ibn Abu Khafs”

o Wa Allahu Alam!o Narration: I am siddiq al-akbar o October 29, 2009 at 3:10 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o 1 Votesoo

o Narration.Ali (r.a) said : ‘I am a man of Allah, the brother of the Prophet, and the Great truthful one (Siddiq Akbar), anyone who claims this other than me is a liar, I offered Salat 7 years before anyone else in this umma prayed’.

o With little difference it was narrated by Hakim in “Mostadrak” and Nasai in “Khasais”:أبي [ 4584 ] بن بكر أبو وحدثنا العمري عفان بن علي بن الحسن ثنا يعقوب بن محمد العباس أبو حدثناعن إسحاق أبي عن إسرائيل ثنا موسى بن الله عبيد ثنا قالا العبسي الله عبد بن إبراهيم ثنا الحافظ دارموأخو الله عبد إني قال عنه تعالى الله رضى علي عن الأسدي الله عبد بن عباد عن عمرو بن المنهالمن أحد يعبده أن قبل سنين بسبع الناس قبل صليت كاذب إلا بعدي يقولها لا الأكبر الصديق وأنا رسوله

الأمة هذهo Abu Bakr Shaybani in “Ahadu va masani”

سمعت – 178 قال الله عبد بن عباد عن عمرو بن المنهال عن صالح بن العلاء عن نمير بن نا بكر أبو حدثنا

ولقد : مفتري كذاب إلا بعدي يقولها لا الأكبر الصديق وأنا رسوله وأخو الله عبد أنا يقول عنه الله رضي عليا

سنين بسبع الناس قبل صليتo By Abu Nuaym Isfahani in “Marifatu sahaba”:

ثنا – 322 ، موسى بن الله عبيد ثنا ، الحارث بن سليمان بن محمد ثنا ، الحسن بن محمد بحر أبو حدثناأنا : : » يقول ، عليا سمعت قال ، الأسدي الله عبد بن عباد عن ، عمرو بن المنهال عن ، صالح بن العلاء

سنين بسبع الناس قبل صليت ، كذاب إلا بعدي يقولها لا ، الأكبر الصديق وأنا رسوله ، وأخو ، الله « عبدo And by Thalaabi in “Kashf val bayan” (6/209):

عليا : سمعت قال الله عبد بن عباد عن عمرو بن المنهال عن صالح بن العلاء عن موسى بن الله عبد وروى

مفتر : كذاب إلا بعدي يقولها لا الأكبر الصديق وأنا رسوله وأخو الله عبد أنا ،يقولسنين بسبع الناس قبل .صليت

o Ibn Maja in “Sunnan”:عن – 125 المنهال عن صالح بن العلاء أنبأنا موسى بن الله عبيد حدثنا الرازى إسماعيل بن محمد حدثنا

- يقولها - لا الأكبر الصديق وأنا وسلم عليه الله صلى رسوله وأخو الله عبد أنا على قال قال الله عبد بن عباد

سنين بسبع الناس قبل صليت كذاب إلا .بعدىo Ibn Abu Shayba in “Musannaf”:

عليا – 32084 سمعت قال الله عبد بن عباد عن المنهال عن الصالح بن العلاء عن نمير بن الله عبد حدثناالناس قبل صليت ولقد مفتر كذاب إلا بعدي يقولها لا الأكبر الصديق وأنا رسوله وأخو الله عبد انا يقول

سنين بسبعo Nasai in “Sunnan al Kubra”:

بن – 8395 المنهال عن صالح بن العلاء حدثنا قال موسى بن الله عبيد حدثنا قال سليمان بن أحمد أخبرناالصديق : وأنا سلم و عليه الله صلى رسوله وأخو الله عبد أنا علي قال قال الله عبد بن عباد عن عمرو

سنين بسبع الناس قبل صليت كاذبا إلا بعدي يقولها لا الأكبرo Sayed Nuri in “Mosnadu jami”(31/289):

وأنا : : -10326 ، وسلم عليه الله صلى رسوله وأخو ، الله عبد أنا علي قال قال ، الله عبد بن عباد عنكذاب إلا بعدي يقولها لا ، الأكبر ، الصديقسنين لسبع الناس قبل صليت

o Ibn Abu Asim in “Sunnan”:بن – 1125 عباد عن ، المنهال عن ، صالح بن العلاء عن ، نمير بن الله عبد حدثنا ، شيبة أبي بن بكر أبو ثنالا : : ، الأكبر الصديق وأنا ، رسوله وأخو ، الله عبد أنا يقول ، عنه الله رضي ، عليا سمعت قال ، الله عبد

سنين بسبع الناس قبل صليت ولقد ، مفتر كذاب إلا بعدي يقولهاo All of these narrations are going throw

تعالى الله رضى علي عن الأسدي الله عبد بن عباد عن عمرو بن المنهال عن“From Minhal ibn Amr, from Abbad ibn Abdullah Suddi, from Ali (r.a)”.

o Opinion of ulama on this narrations o Zahabi in his book “Mizanul iti`daal” #4126 said: “This (narration) is lie upon Ali

(r.a)”Sheikh Albani said narration is fabricated. See “Silsila ad daifa”. Vol 10 #4947.Ibn Kasir in “Al bidaya va nihaya” 3/26 said:”This narration is munkar from all points”.Ibn Jauzi said :”This is fabrication, and responsible for that Abad ibn Abdullah”. See “Maudua” 1/341.Shaukani in “Favaid al majmua” Chapter “Zikr Ali (r.a)” #42 said:

هاور يئاسنلا يف صئاصخلا يفو هدانسإ دابع نب دبع هللا يدسلأا وهو مهتملا هعضوب“Narrated by Nasai in “Khasais”, in the chain is Abad ibn Abdullah Assuddi, and he is accused in fabrication (of this narration)”.

o Abbad ibn Abdullah Al Kufi

Buhari said: “He is under question” (Mizzi “Tahtheeb al kamal” vol 14, #3087).Ali ibn Madini said he is weak. (see Zahabi “Mugni fi duafa”#3041. Also see “Tahtheeb at tahtheeb” by ibn Hajar vol 5, #165)

o Wa Allahu alam.o Hadith: Ahlul Bayt are like the Ark of Noah o October 29, 2009 at 3:07 am | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o  o  o  o  o  o  o  o Rate Thisoo

o Salam alaikumo Ark on Noah (a.s).o “Ahlul Bayt are like the Ark of Noah. Whoever embarked on it was saved. Whoever

turned away perished.”

o This hadith is present in many books. But as it seems to me after a short inverstigation, all of them have problems with their chain.

o 1) Narration from Abu Zarr (r.a), first chain.First of them was reported by Abu Abdullah al-Hakim in “Mostadrak ala sahihayn”حدثنا [ 3312 ] بكير بن يونس حدثنا الجبار عبد بن أحمد حدثنا الهاشمي إسحاق بن ميمون أخبرناأيها الكعبة بباب آخذ وهو يقول ذر أبا سمعت قال الكناني حنش عن إسحاق أبي عن صالح بن المفضليقول وسلم عليه الله صلى الله رسول سمعت ذر أبو فأنا أنكرني ومن عرفتم من فأنا عرفني من الناس

غرق عنها تخلف ومن نجا ركبها من نوح سفينة مثل بيتي أهل مثلThe Isnad of the Hadith contains Mufaddal ibn Salih, who Shaikh al-Islam Ibn Hajar in his Taqrib #6854 called “weak”. Mizzi in “Tahtheeb al kaal” vol 28, #6147 reported that: Imam Bukhari and Abu Hatim referred to this narrator like “Munkhar al-Hadith”. Abu Hatim also said that Mufaddal use to narrate inverted [maqlub] reports from truthful narrators, and it is obligatory to leave his narrations, and don’t depend on him.

o The second chain which goes to Abu Zarr was reported by Bazzar in “Musnad”:إبراهيم 3900 بن مسلم نا قالوا لعمرو واللفظ معمر بن ومحمد مخلد بن والجراح علي بن عمرو حدثناقال قال عنه الله رضي ذر أبي عن المسيب بن سعيد عن زيد بن علي عن جعفر أبي بن الحسن نا قال

آخر ) في قاتلنا ومن غرق عنها تخلف ومن نجا فيها ركب من نوح سفينة كمثل بيتي أهل مثل الله رسولالدجال ( مع قاتل كمن كان الزمان

o And by Tabarani in “Mojam al sagir”:الله [ 391 عبد حدثنا الرازي داهر بن الله عبد حدثنا البغدادي سجادة منصور بن أحمد بن الحسين حدثناسمعت يقول الغفاري ذر أبا سمع أنه المعتمر بن حنش عن إسحاق أبي عن الأعمش عن القدوس عبد بن

عنها تخلف ومن نجا ركبها من نوح سفينة كمثل فيكم بيتي أهل مثل يقول وسلم عليه الله صلى الله رسول

القدوس عبد بن الله عبد إلا الأعمش عن يروه لم إسرائيل بني حطة باب ومثل هلكo Hafiz Heysami in “Majmauz zavaid” Vol 9, #14978. said:

“It was reported by Bazzar and Tabarani in three . In chain of Bazzar is Hasan ibn Abu Jafar Jafri, in the chain of Tabarani is Abdullah ibn Dahr, both of them are “matruk” (left narrators)”.

o Narrators:

1) Ibn Abu Jafar Jafri. Mizzi in “Tahtheeb al kamal” Vol 6, #1211. reported that: Yahya ibn Said didn’t narrated from him, Ishaq ibn Mansur said, that Ahad accepted him like weak narrator. Bukhari said his narrations are rejected (munkar). Tirmizi reported that Yahya ibn Said said he is weak. Nasai said that he is weak. And in other report he said: “His narrations are left (matruk al hadith)”.2) Abdullah ibn Dahr. Zahabi in “Mizanul iti`dal” #4295 reported that: Ahmad and Yahya (ibn Main) said this narrator is nothing.3) I would like to notice also Abdullah ibn Abdulguddus (green marked in the chain of Tabarani). As it was reported by Mizzi in “Tahtheeb al kamal” Vol 15, #3397. : Ibn Muin said this narrator is nothing, Nasai said this narrator is weak.

o This narration from Abu Zarr also reported by Abu Shaykh al Isfahani in “Amsal fi hadisal nabaviya”:أسلم : أخبرني قال ، القرشي هلال بن الكريم عبد ثنا ، أبان بن عمر بن الله عبد ثنا ، يعلى أبو أخبرناومن ، عرفني فقد عرفني من ألا ، ينادي وهو الباب هذا على قائما ذر أبا رأى أنه ، الطفيل أبو ثنا ، المكيبيتي : » أهل مثل يقول وسلم عليه الله صلى الله رسول سمعت ، ذر أبو وأنا ألا ، جندب فأنا يعرفني لم

غرق عنها تخلف ومن نجا فيها ركب من ، نوح سفينة « مثلo Narrators:

1) Abdal karim ibn Hallal Kurashi. Zahabi in “Mugni fi duafa” #3786 said: “I don’t know him, Azdi said he is weak”.2) Abd-Allah ibn Umar ibn Abban. Zahabi reported in “Mugni fi duafa”#3280. that this narrator is from “gulatu shia”.The “muhaqqik” of book by Abu Shaykh, Abdal Ala ibn Hamid said :”Narration is weak”.

o 2) Narration from Abu Said al Hudri (r.a).It was reported by Tabarani in “As sagir”:أبي [ 825 ] بن الرحمن عبد حدثنا أبي حدثنا الكوفي مليل أبو الكلابي ربيعة بن العزيز عبد بن محمد حدثنا

عليه الله صلى الله رسول سمعت الخدري سعيد أبي عن عطية عن الصائغ سلمة أبي عن المقري حمادوإنما غرق عنها تخلف ومن نجا ركبها من نوح سفينة كمثل فيكم بيتي أهل مثل إنما يقول وسلم وآله وسلم

له غفر دخله من إسرائيل بني في حطة باب مثل فيكم بيتي أهل مثلThis narration is with addition that :”My family is a like a gate of hitta for banu-israel. Whoever will enter it, will be forgiven”.Heythami in “Majmauz zavaid” (Ibid, #14981). said: “There are some people in the chain, which I don’t know”.I should notice that this chain contain a weak narrator. Who is famous for his prohibited “tadlees”. Atiya ibn Said al Aufi.Shayh Albani said in his book “At-Tawasul” : “Atiyyah is weak as declared by an -Nawawee in al-Adhkaar, Ibn Taimiyyah in al-Qaa’idatul-Jaliyyah and adh-Dhahabee in al-Meezaan; indeed in ad-Du’afaa (88/1) he says: “They are agreed upon his weakness.” Also by al-Haafidh al-Haithamee in various places in Majma’uz-Zawaa’id from them (5/236). He is also mentioned by Aboo Bakr ibn al-Muhibb al-Ba’labakee in ad-Du’afaa wal-Matrookeen, and by al-Boosayree as will follow. Likewise al-Haafidh Ibn Hajr says of him: “Truthful but makes many mistakes; he was a Sbee’ee mudallis.” So he clarifies this narrator’s weakness and it is due to two things: (i) The weakness of his memory as shown by his saying: “He makes many mistakes.” This is like his saying about him in Tabaqaatul-Mudalliseen: “weak in hadeeth” Even more clear is his saying about him in “Talkbeesul-Habeer (p.24l, Indian edn.) whilst discussing another hadeeth: “It contains ‘Atiyyah ibn Sa’eed al-‘Awfee and he is weak.” (ii) His tadlees. However al-Haafidh should have explained the type of tadlees which he performed, since tadlees with the scholars of hadeeth is of many types, the most well-known of which are:(a) That a narrator reports a narration from someone he met when in fact he did not directly hear that narration from him, or that he narrated something from a contemporary whom he did not actually meet, giving the impression that he heard it from him. For example by saying ‘From so and so’ or ‘so and so said.’(b) That the narrator calls his Shaikh by an unfamiliar name or title, different to the name by which he is commonly known in order to hide his true identity. The scholars have clearly stated that this is something forbidden if his Shaikh was an unreliable narrator, and he does this to hide his identity or to give the impression

that he was a different reliable narrator with the same name or title.103 This is known as tadleesusb-Shuyookh.So in conclusion we say that ‘Atiyyah used to narrate from Aboo Sa’eed al – Khudree, radiyallaahu ‘anhu, then when he died he used to sit with one of the great liars well known for lying about hadeeth, who was al-Kalbee. Then ‘Atiyyah used to narrate from him, but when doing so would call him ‘Aboo Sa’eed’ to give the impression to those listening that he had heard these narrations from Aboo Sa’eed al-Khudree! This to me in itself would be enough to destroy the credibility of ‘Atiyyah, so how about when we have in addition to it his weak memory! Therefore I would have been pleased for al -Haafidh to clarify the fact that it was this evil type of tadlees which ‘Atiyyah was guilty of, even if only by an indication as he does in Tabaqaatul-Mudalliseen by his saying:“Well-known for evil tadlees” as has preceded. It is as if al-Haafidh forgot or erred, or something else, as humans are prone to make mistakes some – times, since he says about this hadeeth that in one narration ‘Atiyyah says:“Aboo Sa’eed narrated to me,” and he himself says about this: “Therefore through this we know that we are safe from ‘Atiyyahs tadlees,” as Ibn ‘Alaan narrated from him, and some modern day authors follow him blindly in that. I say: This declaration that he heard it from him would only be of use if his tadlees were of the first type, but the tadlees of ‘Atiyyah is of the second and worse type and will not be cured by this statement since he still said “Aboo Sa’eed narrated to me” which is exactly the evil type of tadlees which he is known for.104 So from what has preceded it will be clear that ‘Atiyyah is weak due to his poor memory and evil tadlees, so this hadeeth of his is weak. As for the declaration of al-Haafidh that it is hasan, which has beguiled some people who have no knowledge, then it is founded upon inadvertence. So be aware and do not be amongst those who are unaware. In the hadeeth there are other weaknesses which I have spoken about in the aforementioned book, so there is no need to repeat them since whoever wishes can refer to that.As for the understanding of some people today that the saying of al-Haafidh Ibn Hajr in at-Taqreeb amounts to declaration of the reliability of ‘Atiyyah, then this is something which is not correct at all. I also asked Shaikh Ahmad ibn as- Haafidh upon this saying after our explanation of the type of tadlees which ‘Atiyyah is guilty of, then this person is biased and following his desires. This is the case with one who quoted this saying of al-Haafidh, using it as a reply to my declaration of the weakness of the hadeeth. I say that he is biased since I know that he is aware

of the type of tadlees committed here and which is spoken of by me; this is because he is replying to these words of mine about this hadeeth. However he feigns ignorance of that fact and doesn’t say a single word in reply to it. Rather he pretends that the tadlees was of the first kind which can be removed by a narration where it is clearly stated that a narrator heard it directly from his Shaikh. Will the readers excuse me if I say:Do such people not themselves deserve to be placed amongst those guilty of tadlees like ‘Atiyyah?!Siddeeq when I met him in the Zaahiriyyah Library in Damascus about thi s understanding and he too found it very strange. For when the mistakes of a narrator become many his reliability is destroyed, as opposed to one whose mistakes are few. The first of these is weak whereas the second is hasan in hadeeth. This is why al-Haafidh in Sbarhun-Nukhbah says, that one whose mistakes are many is the partner of one whose memory is poor, and he declares the abaadeeth of both of them to be rejected, so refer back to that along with the footnotes of Shaikh ‘Alee al-Qaaree (pp.!21&130). These people have been deceived by what they report from al -Haafidh that he said in Takbreejul-Adhkaar. “The weakness of ‘Atiyyah is due to his being a Shee’ee, and due to the fact that it is said that he committed tadlees; apart from this he is acceptable. “ So these people, due to their paucity of knowledge or their lack of knowledge, do not have the courage to explain their view that the scholars do indeed make mistakes. Rather they quote their words as if they are secure from any error or slip whatsoever, especially if their words agree with what they desire, such as is the case with this quote. Since it is clear here that these words run contrary to the saying of al-Haafidh in at-Taqreeb where he shows that ‘Atiyyah is weak due to two reasons:(i) Being a Shee’ee, which is not always a cause of weakness in the correct saying, and (ii) Tadlees which is a weakness that can be removed as will follow. However he seemed to weaken this reason by saying: “It is said…” Whereas in at-Taqreeb he definitely stated that he is a mudallis, just as he declares him to be a shee’ee. Therefore al-Haafidh himself also says of him in Tabaqaatul-Mudalliseen (p. 18): “A well-known taabi’ee, weak in memory and well-known for evil tadlees!’ and he mentions him in the fourth level about whom he says:“Those about whom there is agreement then none of their hadeeth are acceptable unless they state clearly that they heard it directly. This is due to their frequency in reporting by means of tadlees from weak and unknown narrators,

such as Baqiyyah ibn al-Waleed.”He mentions this in his introduction. So both of these are clear statements from al-Haafidh himself which prove that he erred in the sentence in question when casting doubt upon the status of ‘Atiyyah as a mudallis. This is one way in which there is contradiction between this saying and what is found in at- Taqreeb”.

o 3) Narration from ibn Abbas (r.a).Heythami in “Majmauz zavaid” (Ibid, #14979. ) said: “Reported by Bazzar and Tabarani, in the chain Hasan ibn Abu Jafar Jafri. He is matruk”.And this hadith from ibn Abbas also reported in “Musnadu shihab” (#1239.):ثنا ، العزيز عبد بن علي ثنا ، جامع بن إبراهيم بن أحمد أبنا ، المالكي العباس أبي بن الرحمن عبد أخبرناقال : ، عباس ابن عن ، جبير بن سعيد عن ، الصهباء أبي عن ، جعفر أبي بن الحسن ثنا ، إبراهيم بن مسلمتخلف : » ومن ، نجا فيها ركب من نوح سفينة مثل بيتي أهل مثل وسلم عليه الله صلى الله رسول قال

غرق « عنهاAnd again throw Ibn Abu Jafar.

o 4) Narration from ibn Zubayr.Heythami in “Majmauz zavaid” (Ibid, #14980. ) said:“Reported by Bazzar throw ibn Luheyat and he is soft”.Ibn Luheyat, Abdulah. Ibn Muin said he is weak, and also reported that he said, he is nothing (“Mizan” #4530.). Nasai in “Duafa” #346. said he is weak.

o Wa Allahu alam.o Hadith about breastfeeding explained o October 18, 2009 at 10:44 pm | Posted in Hadith analysis, Refuting shia doubts | 2 Comments

o In the name of Allah, Most Compassionate, Most Merciful,o Let us first look at the translation of the Hadith mentioned in the Sahih of Imam

Muslim and elsewhere:o Sayyida Aisha (Allah be pleased with her) reports that Sahla bint Suhayl came to

the Messenger of Allah (Allah bless him & give him peace) and said: O Messenger of Allah! I see on the face of Abu Hudhayfa (signs of dislike) on the entering of Salim, who is an ally, (into our house). The Messenger of Allah (Allah bless him & give him peace) said: Suckle him. She said: How can I suckle him as he is a grown-up man? The Messenger of Allah (Allah bless him & give him peace) smiled and said: I already know that he is a young man.(Sahih Muslim, no: 1453)

o Another version of this Hadith is as follows:o Sayyida Aisha (may Allah be pleased with her) reports that Salim, the freed-slave

of Abu Hudhayfa, lived with him and his family in their house. She (i.e. the daughter of Suhayl and wife of Abu Hudhayfa) came to the Messenger of Allah

(Allah bless him & give him peace) and said: Salim has attained (puberty) as men attain, and he has began to understand what they understand, and he enters our house freely, I, however, think that Abu Hudhayfa feels uncomfortable with this. The Messenger of Allah (Allah bless him & give him peace) said to her: Suckle him and you would become unlawful for him, and (the dislike) which Abu Hudhayfa feels in his heart will disappear.She returned and said: I have suckled him and what (was there) in the heart of Abu Hudhayfa has disappeared. (Sahih Muslim)

o Before coming to any sort of conclusion, we need to first understand the background and context of this incident. Imam Abu al-Abbas al-Qurtubi (Allah have mercy on him) states in his commentary of Sahih Muslim:

o Salim (in this Hadith) is Salim ibn Maqal ¦Abu Hudhayfa had adopted him in accordance with the customs of the Arabs. He (Salim) had been brought up and raised by Abu Hudhayfa and his wife as their own son. When the verse of the Quran Call them (your adopted children) by (the names of) their (real) fathers. � (Surah al-Ahzab, V: 5) was revealed, the ruling of adopting children was abrogated (in that one can no longer consider an adopted son to be ones own). However, Salim continued to reside and enter the house of Sahla (the wife of Abu Hudhayfa) as he was a minor. When he grew old and came close to puberty, both Abu Hudhayfa and Sahla disliked the idea of him entering freely upon Sahla, but they found it difficult to mention this to him, given the fact that he had lived with them (and was brought up by them), hence they asked the Messenger of Allah (Allah bless him & give him peace) regarding this. The Messenger of Allah (Allah bless him & give him peace) said to Sahla: Suckle him and you would become unlawful for him, and (the dislike) which Abu Hudhayfa feels in his heart will disappear � hence she suckled him and it so happened (i.e. the dislike of Abu Hudhayfa disappeared) � (al-Mufhim lima Ashkal min talkhis Kitab Muslim, 4/186, Dar Ibn Kathir print)

o The above clearly illustrates that Salim was adopted by Abu Hudhayfa and his wife Sahla. He had lived with them and was raised and brought up by them since childhood. However, Islam does not recognize legal adoption and an adopted child is not considered a real child, hence after reaching puberty, the rules of Hijab are applicable. It became very difficult for Salim to live with his adoptive mother due to this rule, thus the Messenger of Allah (Allah bless him & give him peace) advised Sahla to make Salim drink her breast-milk, whereby the rules of Hijab would be lifted.

o It is narrated in the Tabaqat of Ibn Sad and elsewhere that Sahla would pour her breast-milk into a utensil each day for five continuous days and Salim would drink from it. He did not directly drink from the breast of Sahla, as it is not permitted to expose ones nakedness (awra) in front of a non-Mahram adult, let alone have him suckled. Thus, the objection raised by some non-Muslims that this was an immoral act has no significance, for Sahla did not directly suckle Salim, as he had reached puberty. Imam Ibn Hajar al-Asqalani (Allah have mercy on him) has also mentioned this in his al-Isaba fi tamiz al-Sahaba. (See: Tabaqat Ibn Sad, 8/271 & al-Isaba, 4/337)

o This leaves us with the question whether is it allowed for an adult to drink breast-milk, and what implications would that hold?

o It is a well-known and recognised fact amongst the majority of the Muslim jurists (fuqaha) that suckling is not permitted after two (or 2 and a half) years, neither does it affect the rules of Hijab and marriage. The Messenger of Allah (Allah bless him & give him peace) quite clearly mentioned this in one Hadith where he said: suckling is only valid if it takes place in the suckling period.(Sahih al-Bukhari, no. 2504 & Sahih Muslim, no. 1455) The Messenger of Allah (Allah bless him & give him peace) also said: Suckling (radhaa) does not prohibit (i.e. marriage) except which penetrates the intestines (m: meaning which serves as a nourishment for the child) from the breasts, and it is prior to weaning. � (Recorded by Imam al-Tirmidhi in his Sunan, no. 1152)

o Due to the above narrations, all four Sunni schools of Islamic law are in agreement that suckling and breastfeeding will only be considered (i.e. in effecting the rules of marriage and Hijab) if it takes place in the period designated for it, and it is of no significance after that period.

o Thus, scholars mention that the permission given by the Messenger of Allah (Allah bless him & give him peace) for Sahla to give her milk to Salim was a special dispensation and an isolated case, and it cannot be generalized. Imam Abu al-Abbas al-Qurtubi (Allah have mercy on him) states that all of the Prophets wives with the exception of Aisha (Allah be pleased with them all) considered this to be a special dispensation, and this is the view taken by the majority of early (salaf) and late (khalaf) scholars. They considered the Hadith to be specific with Salim and Sahla, and are of the opinion that it is not permitted for an adult to drink breast-milk. If an adult did drink breast-milk, it will be of no consequence with regards to marriage and the rules of Hijab. (See: al-Mufhim, 4/186-187 & Ila al-Sunan, 11/119)

o Moreover, Umm Salama, the wife of the Messenger of Allah (Allah bless him & give him peace) used to say: All the wives of the Messenger of Allah (Allah bless him & give him peace) rejected the idea that one can come to them (without observing the rules of Hijab) with this type of breastfeeding (i.e. the suckling of an adult), hence they said to Aisha (Allah be pleased with her): By Allah, we do not consider this but a dispensation given by the Messenger of Allah (Allah bless him & give him peace) for Salim. No one is to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view.(Sahih Muslim, no: 1454)

o Thus, in conclusion, it is not permitted for an adult to intentionally drink breast-milk; neither will it have any bearing on the rules of Hijab and marriage. The companion Salim (Allah be pleased with him) was given a special dispensation by the Messenger of Allah (Allah bless him & give him peace) to drink the milk of Sahla, the wife of Abu Hudhayfa, due to the special circumstances of their case. However, Salim did not directly drink the milk from the breast of Sahla, rather, she would pour the milk in a utensil and he would drink from it.

o And Allah knows besto The Hadeeth of Najd, Explanation o October 18, 2009 at 10:26 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o Salam alaikum.o Shias and some other enemies of sunnah often use this hadith as a reason to

attack shaikh Muhammad ibn Abdal-Wahab at-Tameme (rahimuhullah).o Here explanation of that narration:o The Messenger of Allaah, sallallaahu alayhi wa sallam, said, “O

Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen.” The people said, “O Messenger of Allaah, and our Najd.” I think the third time the Prophet, sallallaahu alayhi wa sallam, said, “There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan.” Reported in al-Bukhaaree [Book of Trials, Chpt. 'The afflictions will come from the East' 9/166 no. 214 Eng. Trans]

o A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been misunderstood by certain groups of people, and which has been used to convince ignorant Muslims (like ourselves).Yet, when researching, investigating and looking into the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously

known in Saudi today, but rather it refers to Iraaq.Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee (Shafi’i, author of abridged commentaries of Bukhari and Abu Dawud, as well as a book on the inimitability of the Qur’an), al-Kirmaanee (Maliki, author of a large commentary of Bukhari), al-Aynee (Hanafi, commentator of Bukhari), an-Nawawee (Shafi’i, commentator of Muslim, author of al-Majmu’ and Raudat al-Talibeen on the madhhab, and many other books such as al-Adhkar, al-Tibyan, and Tadhhib al-Asma wal-lughat), ibn Hajr (Shafi’i, commentator of Fath al-Bari, the last of the Huffaz, wrote mostly on Hadith and it’s sciences, including jarh wa ta’dil, istilah and rijal) and others. The reasons behind this are numerous and clear:

o 1) The generality of the hadeeth pertaining to the fitna coming from the east.Al-Bukhaaree includes this hadeeth in the chapter: “The affliction will appear from the East”212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: “Afflictions are there! Afflictions are there! From where appears the horn of Satan” or he said, “the horn of the Sun”213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: “Indeed Afflictions are there, from where appears the Horn of Satan.”214) The hadeeth of Najd under discussion. Similar hadeeth can be found in Saheeh Muslim (volume 4 no.s 6938+). Hadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no.s 83+)

o 2) That the generality of the early trials and tribulations arose from the east, many of them actually in Iraaq itself.Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), “and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction.” [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd]Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee,

the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more.Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29]From the innovations that appeared in the east and specifically Iraaq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc…

o 3) That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to 'Najd Qarnu ash-Shaytaan'] depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq.

o 4) The Najd for those people living in Madeenah in the direction of the East would be Iraaq.Ibn Hajr said: “al-Khattaabee said: ‘the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it’s regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.’”Ibn Hajr continues, “by this [saying of al-Khattaabee] the weakness of thesaying of ad-Daawodee is understood that ‘Najd is in the direction of Iraaq’ [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr.” [Fath al-Baaree 13/58-59]Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212)

o 5) The hadeeth in Saheeh Muslim [4/1505 no.6943] Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: “Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another…”

o 6) The variations in wording of the hadeeth of Najd that leave no doubt whatsoever as to what it refers to.

o a) The hadeeth in the Musnad of Ahmad with similar wording but in the place of ‘and in our Najd?’ they say ‘and in our Iraaq?’ The author of ‘an-Najd Qarnu ash-Shaytaan’ has an extremely detailed analysis of this hadeeth and declares it authentic.b) The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya (6/133), “O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa).” A person said, ” O Messenger of Allaah and in our Iraaq” and so he turned away from him and said, “there will occur earthquakes, trials and tribulations and there will appear the horn of Satan.”Shu’ayb al-Arna’ut declares it’s isnaad to be saheeh as in his footnotes to ‘Sharh as-Sunnah’ (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above.c) The hadeeth of ibn Umar reported in at-Tabaraanee in ‘al-Awsat’ that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, “O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen.” A person said, “And Iraaq O Messenger of Allaah?” He said, “from there arises the horn of Satan and the trials and tribulations would come like mounting waves.”Ibn Hajr al-Haythamee says in his ‘Mujma az-Zawaa’id’ (3/305 – chapter ‘collection of du’aas made for (Madeenah)’): ‘its narrators are trustworthy and precise.’ [This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.]d) The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer’ that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, “O Allaah bestow your blessings on our Shaam and Yemen.” A person from amongst the people said, “O Prophet of Allaah and Iraaq?” He said, “indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east.” Al-Haythamee says: “it’s narrators are trustworthy and precise.” (ibid.)

o 7) The virtues of Bani TameemBani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia.a) The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): “I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, ‘these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.’ When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, “these are the Saddaqat (charitable gifts) of our folk.” Aa’ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa’ishah, ‘manumit her as she is a descendant of Ismaa’eel, alayhis salaam.’” [Hadeeth no. 2543, 4366 of al-Fath] Ibn Hajr al-Asqalaanee said, “this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem.” [Fath 5/217]b) The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, “do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal.” Al-Haythamee says: “its narrators are those of the Saheeh.” [Mujma 10/48 chpt: What is reported concerning Bani Tameem]It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdolillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam.

o http://islamicawakening.com/viewarticle.php?articleID=480&o And here scan from dr.Sulaiman al-Ashqar’s book “Minor resurrection”.

oo Hadith on image of Adam o October 18, 2009 at 9:09 pm | Posted in Hadith analysis, Refuting shia doubts | Leave a comment

o Salam alaikum.o I have seen many shias accusing our scholars of hadith due to they included in

their books, narration where stated that Allah created Adam in his Image.o Usually they didn’t say anything about explanation, they simply accused us only

due to such text exist in our books.o Some eye-opening info for shias:o From “Uyun al akhbar ar-Riza”:o 12- : °نا ح°دث قال° ع°نه الله ضى° ر° اله°م°ذاني ج°عف°ر بن زياد بن °حم°د أ °نا ح°دث

بن ين الحس° ع°ن °د، م°عب بن ع°لى ع°ن °بيه، أ ع°ن هاشم، بن إبراهيم بن ع°لى: : : °روون° ي اس° الن إنن ه الل سول ر° ابن° يا لام الس °يه ع°ل ضا للر قلت قال° خالد : ع°ل°ى آد°م° °ق° خ°ل و°ج°ل ع°ز ه° الل إن قال° و°آله °يه ع°ل الله ى ص°ل ه الل سول° ر° °ن أ

: : الله ص°لى ه الل سول ر° إن الح°ديث °ول° أ ح°ذ°فوا ه الل °هم °ل قات ف°قال° ته؟ صور° : و°جه°ك° ه الل ح° ق°ب لصاحبه °ح°د°هما أ م°ع° ف°س° °سابان، °ت ي °ين جل بر° م°ر و°آله °يه ع°ل : هذا °قل ت لا ه الل ع°بد يا °ه ل و°آله °يه ع°ل الله ص°لى ف°قال° ، يشبهك° م°ن و°و°جه°

ته صور° ع°ل°ى آد°م° خ°ل°ق° و°ج°ل ع°ز ه° الل ف°إن ، °خيك° .لأ

11-12 Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid that he told Al-Reza (alaihi salam), “O son of the Prophet of God! The people narrate that the Messenger of God (sallalahu alaihi wa ala alihi wa salam) said, ‘God created Adam in His image.’ The Imam (alaihi salam) said, ‘May God kill them! They have omitted the beginning part of the tradition. The Messenger of God (sallalahu alaihi wa ala alihi wa salam) passed by two men who were verbally abusing each other. The Prophet (sallalahu alaihi wa ala alihi wa salam) heard one of them say to his companion, ‘May God disfigure your face and of everyone who looks like you!’ The Prophet of God (sallalahu alaihi wa ala alihi wa salam) said, ‘O Abdullah! Do not say this to your brother since indeed the Honorable the Exalted God created Adam in His image.’”