Abu Basir’s testimony against himself and his fellows

Translation:

(Chain) from Sufyan ibn as-Samt: I said to Abdullah (alaihi salam) ”May I be sacrifice to you, a man comes to us from your side and he is a known liar so he narrates to us and we find what he narrates ugly and strange.” The Imam said: “Does he say to you that I said that the day is night and the night is day?” He said: “No” The Imam said: “Even if he did say this then you must not reject it or say it is a lie because it is as if you say I am a Liar.”

And it was also narrated in “Saheefatul Abrar” (1/24) by Hujjatul Islam Mirza Muhammad Taqi:

COVER PAGE

Ahmad bin Mohammed bin Al-Hasan bin Al-Waleed

January 21, 2012 at 5:37 pm | Posted in Ilmul Hadith and Rijal of Shias, On authenticy of shia texts, On books and authors | Leave a comment

 

 

 

 

 

 

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For those that aren’t aware, many if not most of Al-Tusi’s chains to books and narrations include a narrator called Ahmad bin Mohammed bin Al-Hasan bin Al-Waleed. This narrator, is unknown, but to how often he is quoted, Shia fiqh and books in general would be rendered useless without proper tawtheeq given for him.

Due to this, several late scholar attempted to make tawtheeq for him by giving reasons like that he was considered trustworthy by late scholars, or that Al-Tusi and Al-Mufeed relied on him heavily, which makes him reliable.

Ironically, shia shaykh Al-Mohseni says the following in response to their claims:

“I say: Those that have found our book will know that these reasons that are given do not equate trustworthiness. However, the heart does not allow us to reject his narrations. So, we must accept his narrations out of caution.”

(Buhooth fi Ilm Al-Rijal, p. 339)

How can this be a form of caution?! Shouldn’t one be cautious and REJECT this man instead due to the lack of tawtheeq?

al-Khoei considered him majhool though.

لاشتماله على أحمد بن محمد بن الحسن بن الوليد وهو ممن لم يوثق في الرجال 

إلاّ أنّ طرق الشيخ كلّها ضعيفة،فإنّ الطريق الاوّل فيه: أحمد بن محمد بن الحسن ولم يرد فيه توثيق

Shia stance on weak ahadeth

January 18, 2012 at 12:40 am | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment

 

 

 

 

 

 

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Quoted from shia blog, with edition:

Shaykh of shias, Shahid Thani said, as it is in “al Diraya” (p 27):

إن جماعة كثير أجازوا العمل بالخبر الضعيف إذا إعتضد بشهرة الفتوى بمضمونه في كتب الفقه ، بتعليل إن ذلك يوجب قوة الظن بصدق الرواية وان ضعف الطريق ،فإن الطريق الضعيف قد يثبت به الخبر مع اشتهار مضمونه

“Indeed a large group of scholars permitted acting by da’eef hadith when appealed by popularity of fatwas (religious rulings) by its content in the books of Islamic jurisprudence, because it strengthens belief on the hadith being true despite its weak chain of narration. Therefore if the chain of narration is weak, the hadith is still established due to its popular content.”

As it also quoted by Muhyidin al-Musawi in “Qawaid al-Hadith” (p 109)

To people who claim that they science of ahadeth is more correct

January 5, 2012 at 2:09 am | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment

 

 

 

 

 

 

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First of all I’d like to present to you chains for our major ahadeth books from Shah Waliullah Dihlawi

I also remember that in some book, I seen chain from Muhammad al-Uthaymeen  till the prophet (sallalahu alaihi wa ala alihi wa sallam).

1-st Question- Does shias have such chains for their books in our time? Or in close past?

Second question is about high chains. For examples in Musnad of Imam Ahmad  , there are a lot of ahadeth, where between Imam and prophet (sallalahu alaihi wa ala alihi wa sallam) are only 3 persons. There is complete book “ath-Thulathiyat” which compilation of such ahadeth from Musnad.

What is the most high chain in shia ahadeth book, which is presently available for us? Chain should be till prophet (sallalahu alaihi wa ala alihi wa sallam).

Third question. I can list here about 50 names of books regarding weak and fabricated ahadeth from our scholars. Starting from mutekadimin, and ending with our time. Indeed our scholars did titanic work to distinguish between sound and fabricated ahadeth. They have filtered almost all books of ahadeth, and presented to us saheeh sunnah.

What about shias? I know one  work regarding this, by Sayed Hashim Maroof al-Husayni.

What is the eldest book of shias on fabricated and weak ahadeth?

Question 4.

Our scholars authored books in almost all possible sciences of ahadeth,

For example, book of Hatib – al-Muttafiq wal Muftariq, about narrators with similar names.

A lot of books on tadlis and mudalisin authored by our scholars, like Suyuti, ibn Hajar, Ajmi and etc.

Books about confused narrators – Mukhtalitin.

And etc.

Is there such books in shia world?

al-Khui: Authentication of narrators by al-Hilli mean nothing.

December 13, 2011 at 2:02 am | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment
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In his “Mojam Rijal” (21/144), ayatolla al-Khui said:

وأما توثيق العلامة نفسه فلا يعتمد عليه بعدما تقدم غير مرة من أن توثيقات المتأخرين لا يمكن الاعتماد عليها

As for authentication by Allama himself, it couldn’t be relied upon, after (we) presented more than once that the tawtheeqaat from the late scholars cannot be relied upon.

Husayn Shahrudi on chains of reports

December 8, 2011 at 2:44 am | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment

 

 

 

 

 

 

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I’d like to present to you quote from ayatolla Husayn Shahrudi regarding chains of some reports.

At shia Arabic forum yahosein.com, this ayatollah has his Q/A section, and there he said:

http://www.yahosein.com/vb/showthread.php?t=125251

لا حاجة إلى تمحيص السند في الأدعية والأذكار والزيارات

Translation:

There is no need to examine chains of supplications, azkar (plural of zikr) and ziyarat.

Yahya al-Qattan in the light of shia books

November 23, 2011 at 7:39 pm | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment

 

 

 

 

 

 

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We have already talked about contradiction of shias in regarding of Yahya al-Qattan.

Just want to add more info which was gathered by our brother.

بسم الله العظيم

al-Najashi one of their lords and the biggest scholar of Rijal has authenticated one of the most famous Nasibis and enemies of Ahlul-Bayt (ra) in his book “Rijal al-Najashi” page 443.

He authenticated there  - Yahya bin Sa’eed al-Qattan (abu Zakariya) . He said: ”Yahya bin Sa’eed al-Qattan, Commoner (Sunni), Thiqah”
Now what does Ayatullah Muhammad al-Sanad say about Imam Yahya in his book “al-Ijtihad wal-Taqleed fi ‘ilm al-Rijal” page 317:

يحيى هذا من النواصب

“This Yahya is from the Nawasib”

عداوة يحيى بن سعيد لأهل البيت و حقده عليهم , و قد طعن في عشرات الرواة لأنهم يتشيعون أو لأن عندهم هوى التشيع

“Yahya bin Sa’eed had enmity towards Ahlul-Bayt and he had a grudge against them, he attacked many narrators because they had some shi’ism or because they leaned towards it”

Now a much bigger scholar sheikh al-Shari’ah al-Isfahani in his book “al-Qawl al-Sirah fil Bukhari wa Sahihihi al-Jami’i” page 40 says about him:

ويحيى بن سعيد ، الذي هو أقدمهم وأعلمهم بالنصب والانحراف عن أهل البيت – عليهم السلام

“Yahya bin Sa’eed who is the oldest and the best in Nasb and in his deviance from the path of Ahlul-Bayt (as)”

Another Shia scholar of Hadith Ja’afar al-Subhani in his introduction of al-Qawl al-Sirah criticizes Bukhari for not narrating from Ja’afar al-Sadiq and according to him this is because:

لتأثره بأمثال يحيى بن سعيد الناصبي

“Because he was influenced by the likes of Yahya bin Sa’eed the Nasibi.”

Origins of the modern ahadith classification system of shias

November 1, 2011 at 11:16 pm | Posted in Ilmul Hadith and Rijal of Shias | 1 Comment

 

 

 

 

 

 

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It was taken from us. Again info taken directly from shia blog:

وسائل الشيعة (آل البيت) الحر العاملي (1104 هـ) الجزء٣٠ صفحة٢٥٩

Wasail al shia by Saikh Hurr al Amili (ra), Volume 30, Page 259

الثاني عشر: أن طريقة المتقدمين مباينة لطريقة العامة، والاصطلاح الجديد موافق لاعتقاد العامة واصطلاحهم، بل هو مأخوذ من كتبهم كما هو ظاهر بالتتبع، وكما يفهم من كلام الشيخ حسن وغيره. وقد أمرنا الأئمة عليهم السلام باجتناب طريقة العامة. وقد تقدم بعض ما يدل على ذلك في القضاء في أحاديث ترجيح الحديثين المختلفين وغيرها

The twelfth point is that the method of the classical scholars is contrary to the aama (non shia majority muslim/sunnis)’s method, while the modern terminology of hadith science is in accordance to the belief of the ‘aama and their terminologies, rather it is actually derived from their books as  appears  through investigation, and as is understood from works of Shaikh Hasan and others. While the Imams(as) have commanded us to avoid the ‘aama’s method. And there has preceded some material that evidences upon that in the section on judgment of ahadith, involving gauging various ahadith and others.

الحدائق الناضرة – المحقق البحراني – ج ١ – الصفحة ١٤

Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani (ra), Volume 1, Page 14

المقدمة الثانية قد صرح جملة من أصحابنا المتأخرين بأن الأصل في تنويع الحديث إلى الأنواع الأربعة المشهورة هو العلامة أو شيخه جمال الدين بن طاوس نور الله تعالى مرقديهما. وأما المتقدمون فالصحيح عندهم هو ما اعتضد بما يوجب الاعتماد عليه من القرائن والأمارات التي ذكرها الشيخ (قدس سره) في كتاب العدة. وعلى هذا جرى جملة من أصحابنا المحدثين وطائفة من متأخري متأخري المجتهدين كشيخنا المجلسي رحمه الله وجمع ممن تأخر عنه

The second preface: It has been stated by a number of our companions, the contemporary scholars, that the origins of classifying (grading)  the ahadith into the four well known categories (i.e. sahih, hasan, muwathaq and da’eef) is from Allama Hilli or Syed ibn Tawoos. And as for the classical scholars, so the sahih hadith according to them is which appeals to confidence due to the evidence and signs/indicators mentioned by Shaikh Tusi in his book Iddatul Usool. A number of our companions, the muhaditheen (hadith scholars), and a group among the latter mujtahids like Shaikh Majlisi and a collection of those who came after him, they conformed to this method.

Shahrudi and elementary arithmetic

September 19, 2011 at 10:11 pm | Posted in Ilmul Hadith and Rijal of Shias, On authenticy of shia texts, On books and authors | Leave a comment

 

 

 

 

 

 

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Nice discover from brother from forum alsrdaab.

Shia shaykh Ali an-Namazi ash-Shahrudi in “Mustadrakat ilmul rijal al-hadith” (1/15) said regarding abul Hasan al-Awwal al-Musa al-Kadhim:

ولد بالأبواء بين مكة والمدينة في سنة ١٢٨ – ١٢٩

Was born in al-Abwa between Mecca and Medina in 128 – 129 H.

In the same book volume 8, p 205, ash-Shahrudi was discussing narrator Yahya ibn Zayd ibn Ali ibn Hussayn.

He said regarding him (من أصحاب الصادق والكاظم ) (from companions of Saduq and al-Kadhim) and few sentences further at next page he said: (مقتله وشهادته في سنة ١٢٥) (his death and shahadah happen in 125)

Imam was born in 128 – 129, and his companion died in 125? Weird isn’t it?

Majlisi and ahadeth gradings

July 18, 2011 at 6:40 pm | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment

 

 

 

 

 

 

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Kulayni narrated in his al-Kafi (1/106):

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن محمد بن حكيم قال:

وصفت لابي الحسن (عليه السلام) قول هشام الجواليقي وما يقول في الشاب الموفق ووصفت له قول هشام بن الحكم فقال: إن الله لا يشبهه شئ.
Ali ibn Ibrahim has narrated from Muhammad ibn ‘Iisa from Yunus from Muhammad ibn Hakim who has said the following.
“I mentioned to abu al-Hassan al-Awwal (the first) (alaihi salam), the statements of Hisham al-Jawaliqi and what he says about (Allah being) fully grown up young man. I also mentioned the statements of Hisham ibn al-Hakam in this matter.” The Imam said, “Allah, certainly, is not similar to any thing.”

Majlisi said hadith is majhool.

We all know place of Hishams in religion of rafidah. So obviously it was not possible for Majlisi to authenticate this report.

Let us see other report from the very same al-Kafi (1/235):

6 – علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن محمد ابن حكيم عن أبي إبراهيم (عليه السلام) قال: السلاح موضوع عندنا، مدفوع عنه، لو وضع عند شر خلق الله كان خيرهم، لقد حدثني أبي أنه حيث بنى بالثقفية (1) – وكان قد شق له في الجدار – (2) فنجد البيت (3)، فلما كانت صبيحة عرسه رمى ببصره فرأى حذوه خمسة عشر مسمارا (4) ففزع لذلك وقال لها: تحولي فإني اريد أن أدعو موالي في حاجة (5) فكشطه فما منها مسمار إلا وجده مصرفا طرفه عن السيف، وما وصل إليه منها شئ.

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Raman from Muhammad ibn al-Hakim from abu Ibrahim (alaihi salam) who has said the following. ” The arms are kept with us. They are well protected. Even if they would placed with the worst of the creatures he would a good one of them. My father stated to me that when he married a lady from al-Thaqif the house was decorated for the wedding. Next morning he found fifteen nails drawn into that wall. He became very anxious about it and asked hid bridegroom to leave the house because he needed the handyman to do some work therein. When he examined the wall he found that all the nails had turned back from the sword and none of them had reached it.”

Majlisi in Mirat al-Uqul (3/46) said it’s hasan.

You can say: So what?

Well chains of both reports are similar. But in first example, when report revealed for all true face of shia heroes two Hakams, Majlisi said it’s unknown, but in second, when report was about karamat and high status of aimma, he said it’s hasan.

Mushabiha narrators and mushabiha shaykh of Kulayni

July 17, 2011 at 6:14 pm | Posted in Ilmul Hadith and Rijal of Shias | Leave a comment
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How many times we heard such words like:
How dare you to narrated from nawasib?
You scholars authenticated reports from mushabiha!
And etc.

MUSHABIHA

1) Muhammad ibn Jafar ibn Awn.

Ibn Dawud al-Hilli in his Rijaal (p 271, n 436) said that this narrator was thiqat and his ahadeth were authentic, and he also mentioned that this ibn Jafar believed in tashbih.
Same opinion expressed al-Hilli in Hulasa (p 265, n 145).

This mushabiha was from shaykhs of Kulayni.

You can read this info in Turathuna  (24/p228/n53):

هو محمد بن جعفر الأسدي ، الذي هو من مشايخ الكليني

He is Muhammad ibn Jafar al-Asadi, from shaykhs of Kulayni.

2) Harun ibn Muslim ibn Sadan.

Ibn Dawud al-Hilli in his Rijaal (p 283, n 541) said he was thiqat, and has a mazhab in tashbih!
Same opinion expressed al-Hilli in Hulasa (p 291, n 5).

Ibn Abbas – main narrator of shia text

March 21, 2011 at 4:43 pm | Posted in Ilmul Hadith and Rijal of Shias, On authenticy of shia texts, Shia vs Companions | Comments Off

 

 

 

 

 

 

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We all know how shias love book “Nahjul Balagha”, which place that book holds in their religion. We have already discussed khutba ash-shiqshiqiyah. It’s authenticy in accordance to shia standarts is still under the big question.

As we have seen the only one way to accept it authenticy was admitting of idiocy of their hadith science. As we became aware shias have some kind of “supermen” narrators, and even if they narrated anything from weak, liars, or unknown people, their ahadeth would be authentic! WOW! What a great science of ahadeth!

Anyway as we seen the main narrator of shia beloved khutbah ash-shiqshiqiyah is ibn Abbas, radi Allahu anhuma.

We have already posted shia hadith, where ibn Abbas was mocked by no one but shia masoom Imam.

And now I would like to post evidence from shia book, where Imam cursing ibn Abbas.

Book: Ihtiyar Marifatul Rijal of Toose.

Chain till Abu Jafar (alaihi salam): “Commander of faithful (alaihi salam) said: “O Allah curse the sons of such and such, and make their eyes blind as you made their souls blind ….. make blindness of their eyes the sigh of blindness of their souls”.

In the footnote you can see muhaqiq explaining whom is talk about, he says:

They are Abdullah ibn Abbas and Ubeydullah ibn Abbas.

So question to shias, how dare you to use the words of person who was mocked and cursed by your masoom imam?

Zurarah – shia narrator number 1

March 20, 2011 at 4:49 pm | Posted in Ilmul Hadith and Rijal of Shias, On authenticy of shia texts | Leave a comment
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Below you would see some quotes from book “Ihtiyar marifatul rijal” by sheikh Tusi.

COVER PAGE OF BOOK

Let us first see what Zurarah said about shia Imam.

“From ibn Miskan: I heard Zurarah said: May Allah forgive Abu Jafar, as for the Jafar I have gesture in my heart against him..”

Interesting that in online version we have another word instead of gesture, he said:

رحم الله أبا جعفر واما جعفر فان في قلبي عليه لعنة

May Allah forgive Abu Jafar, as for the Jafar I have a curse on him in my heart.

I am not sure which one from these versions in edited one. But seems to me printed one.  Because I am in doubt that shias would edit word gesture to curse.

Let us no see what Imam said about Zurarah.

عن أبي بصير، قال: قلت لابي عبد الله عليه السلام الذين آمنوا ولم يلبسوا ايمانهم بظلم ؟ قال: أعاذنا الله واياك يا أبا بصير من ذلك الظلم ذلك ما ذهب فيه زرارة وأصحابه وأبو حنيفة وأصحابه.

From Abu Baseer: I asked Abu Abdullah (alaihi salam) about (verse: 6:82) Those who believe and do not mix up their faith with iniquity”, he said: May Allah protect us and you O Abu Baseer from this iniquity, that’s what Zurarah and his companions, and Abu Hanifa and his companions inclined to”.

Let us see other quotes from Imam on Zurarah:

عن مسمع كردين أبي سيار، قال: سمعت أبا عبد الله عليه السلام يقول: لعن الله بريدا ولعن الله زرارة.

Abu Abdullah (alaihi salam) said: “May Allah curse Buraydah and may Allah curse Zurarah.

عن ليث المرادي قال: سمعت ابا عبد الله عليه السلام يقول: لا يموت زرارة الا تائها.

From al-Layth al-Mardi: I heard Abu Abdullah (alaihi salam) said: “Zurarah wouldn’t die except as a lost one”.

ما أحدث أحد في الاسلام ما أحدث زرارة من البدع، لعنه الله، هذا قول ابي عبد الله

…no one introduced to Islam what introduced to Islam Zurarah from innovation, may Allah curse him – that’s saying of Abu Abdullah.

And imam also said:

فقال لعن الله زرارة لعن الله زرارة لعن الله زرارة ثلاث مرات

May Allah curse Zurarah, may Allah curse Zurarah, may Allah curse Zurarah – 3 times.

And here we can see when Imam was informed that Zurarah narrating something from him, he said:

ليس هكذا سألني ولا هكذا قلت: كذب علي والله كذب علي والله لعن الله زرارة لعن الله زرارة، لعن الله زرارة

He didn’t ask me in this way, and I didn’t answer like this, BY ALLAH HE LIED UPON ME, BY ALLAH HE LIED UPON ME, MAY ALLAH CURSE ZURARAH, MAY ALLAH CURSE ZURARAH, MAY ALLAH CURSE ZURARAH.

A Comparison between the Teachers of Al-Bukhari and the Teachers of Al-Kulayni

January 29, 2011 at 5:45 pm | Posted in Ilmul Hadith and Rijal of Shias, On books and authors | Leave a comment

 

 

 

 

 

 

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By brother Farid:

Bismillah Al-Rahman Al-Raheem,

The following is a list of the teachers of Al-Bukhari that he narrated through in his Saheeh, and the list of Al-Kulayni’s teachers from his Kafi. I have chosen to include a short statement regarding the reliability of each narrator next to his name. The opinions about the shaikhs of Al-Bukhari will be taken from Ibn Hajar’stahtheeb. The list of his shaikhs are taken from Asami man Rawa Anhum Mohammed bin Isma’eel Al-Bukhari, by Ibn Adi (First edition, Dar Al-Bukhari, 1415). Readers should be aware that I benefitted from the commentary of the editor Badr Al-Ammash in his criticism of some of Ibn Adi’s mistakes.

The list of the information regarding the shaikhs of Al-Kulaini, and their level of reliability is taken from Duroos Tamheediya fil Qawa’id Al-Rijaliya by Mohammed Baqir Al-Ayrawani (Second edition, Intisharaat Madyan, 1428).