Translator: Zahra. Kalaa
Source: rasekhoon.net
Source: rasekhoon.net
It has been narrated
وقال حفص بن غياث : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله . لقد ولدني مرتين .
Hafas Bin Ghias says '' Jafar Bin Muhammad bade '' what I expect from the intermediate of my grandfather, Imam Ali (peace be upon him), is the same that I expect from the intermediate of Abubakr.
Seir Alam Al-Nobala, Al-Zahabi, v 6 p 259
First, the narration is Morsel and the sequence of document has not been narrated until Hafas Ben Ghias. The sequence of the document may be the same kind that Mezi has narrated and in such situation, it will have the same faults.
Second, as we narrated, Hafas Ben Ghias had weak memory and his narrations from Imam Sadegh (peace be upon him) are deniable and unacceptable.
Of course, some of Sunni scientists, especially Zahabi and Ibn Hajar in different books, have narrated this narration, but they have not mentioned any documents for it.
Hence, all of documents of this narration have no worth for reason and we cannot trust it.
Distortion of the narration
Zahabi narrates the main narration in the book '' Seir Alam Al-Nobala'' v 6 p 259 in this way
« ... لقد ولدني مرتين »
However, he has added the word '' Sedigh'' in other parts and four pages lower than it and he narrates the narration in this way
فكان يقول : ولدني الصديق مرتين .
Al-Kashef Fi Marefat Min Lah Ravayat Fi Kotob Al-Sonat, Al-Zahabi, v 1 p 295, Tazkerat Al-Hefaz, Al-Zahabi, v 1 p 166, Seir Alam Al-Nobala, Al-Zahabi, v 6 p 255, Tarikh Al-Eslam, Al-Zahabi, v 9 p 88
How was it possible that Imam Sadegh (peace be upon him) used the word '' Sedigh'' for Abubakr whereas everyone knows that this title was one of special titles of Amir Al-Momenin, Ali Ben Abi Taleb. We proved this matter in several other parts.
Struggle in the reference of the narration
As it was said, Mezi in the book '' Tahzib Al-Kamal'' and Zahabi in the book '' Alam Al-Nobla'' have written
حدثنا حفص بن غياث ، قال : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله ، ولقد ولدني مرتين
Shahid Nur Allah Tostori has written in order to answer this matter
أقول : يدل على كذب هذا الخبر أن صاحب الشفاعة العظمى هو جده صلى الله عليه وآله فلا يليق به عليه السلام نسيان شفاعة جده صلى الله عليه وآله وإظهار رجاء شفاعة غيره سيما أبو بكر الذي لا شافع له ولا حميم يوم لا ينفع مال ولا بنون ، إلا من أتى الله بقلب سليم ، اللهم إلا أن قصد به مجرد التقية فافهم .
وأما قوله عليه السلام " ولقد ولدني مرتين " فبيان للواقع لا للافتخار به كيف وقد مر الاتفاق على أن قوم أبي بكر أرذل طوائف قريش وقد وقع التصريح به من أبي سفيان كما مر وقال علي عليه السلام في شأن محمد بن أبي بكر " إنه ولد نجيب من أهل بيت سوء " فتدبر .
Al-Sovarem Al-Moharaghat, Al-Shahid Nurollah Al-Tosteri, p 241- 242
The reason for falsity of this news is that intermediate of Kobra has been attributed to his grandfather (peace of Allah be upon him and his descendants). Then it is not appropriate that Imam Sadegh (peace be upon him) had forgotten the intermediate of his grandfather and he was hopeful for the intermediate of someone else especially when the children and wealth of Abubakr are not useful any longer more, he has no one for intermediate and support if he does not visit God with warm heart.
The purpose of Imam Sadegh may have been prevarication stating such statements.
Imam Sadegh (peace be upon him) bade '' Abubakr made me alive twice''. In fact, he wanted to narrate the event that he was proud of it because we said that the tribe of Abubakr was the worst tribe of Ghoreish and Aubu Sofyan has said this matter clearly. Imam Ali (peace be upon him) bade about the rank of Muhammad Ben Abi Bakr bade '' he is a gentle child from a bad family and these remarks prove the inferiority of the tribe of Abubakr. Hence, he cannot be proud of it.
Was Imam Sadeq (peace be upon him) proud of his kinship relationship with Abubakr or the guardianship of his grandfather, Amir Al-Momenin (peace be upon him)?
How was it possible that Imam Sadeq (peace be upon him) was proud of such matter whereas this matter is in contrast with the biography of Imam Sadeq (peace be upon him)? Because referring the biography of Imam Sadeq (peace be upon him), we can understand that the highest honor for Hazrat Sadeq (peace be upon him) is accepting the guardianship and Imamate of his grandfather, Amir Al-Momenin (peace be upon him), rather than his birth from him. Pay attention to the Hadith that Imam Sadeq (peace be upon him) bade
ولايتي لعلي بن أبي طالب أحبّ إليّ من ولادتي منه، لأنّ ولايتى له فرض وولادتى منه فضل
The guardianship of Ali Bin Abi Taleb (peace be upon him) is more beloved than he has given birth to me because the acceptance of his guardianship is necessary for me and being as his child is a great advantage.
Al-Fazael, Shazan Ben Jebreil, p 125, Al-Rozat Fi Fazael Amir Al-Momenin, Shazan Ben Jebreil, p 103, Bahar Al-Anvar, Alame Majlesi, v 29, p 299
It has been narrated that Imam Sadeq (peace be upon him) bade
ولايتي لآبائي أحب إليّ من نفسي ، ولايتى لهم تنفعنى من غير نسب ، ونسبى لا ينفعنى بغير ولاية .
The guardianship of my father is more beloved than my life. Their guardianship is useful for me even if I have no kinship relationship with them, but if I have kinship relationship with them, it will be no use for me as long as I do not have their guardianship.
Meshkat Al-Anvar, Ali Al-Tabarsi, p 575
How is it possible that the kinship relationship of Imam Sadeq (peace be upon him) is not considered as an honor, but the kinship relationship with Abubakr is considered as an honor?
The disagreement with the biography and the way of Amir Al-Momenin (peace be upon him) and Hazrat Fateme Zahra (peace be upon her)
How was it possible that Imam Sadegh (peace be upon him) had forgotten the biography and the way of Amir Al-Momenin (peace be upon him) and his mother, Hazrat Fateme Zahra (peace be upon her) whereas both of them did not swear allegiance with Abubakr in all of moments of their life and they did not recognize his caliphate acceptable? We will refer to some cases in this matter
The anger of Hazrat Fateme (peace be upon her) toward Abubakr
Bokhari has written in the most valid book of Sunnite after the Quran
فَغَضِبَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّه صهمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَهَجَرَتْ أَبَا بَكْرٍ فَلَمْ تَزَلْ مُهَاجِرَتَهُ حَتَّى تُوُفِّيَتْ .
Sahih Al-Bokhari, v 4 p 42
Fateme, the daughter of the messenger of God (peace of Allah be upon him and his descendants) left Abubakr angrily. She was angry with him until she deceased.
According to the narrations with valid document in the Sunni books, hurting Fateme is hurting the messenger of God and the angry of Fateme is the anger of the messenger of God. As Bokhari has written
عَنْ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أَغْضَبَهَا أَغْضَبَنِي
Sahih Al-Bokhari, v 4 p 210
Masur Ben Mokharame narrated that the messenger of God (peace of Allah be upon him and his descendants) bade '' Fateme is a part of my body and whoever makes her angry makes me angry''.
On the other hand, Hazrat Fateme Zahra (peace be upon her) swore God that she would curse Abubakr after each prayer and she would complain about him in the presence of the messenger of God.
Ibn Ghatibe has written in the book '' Al-Emame and Al-Siyase''
فقالت : نشدتكما اللّه ألم تسمعا رسول اللّه يقول : رضا فاطمة من رضاي ، وسخط فاطمة من سخطي ، فمن أحبّ فاطمة ابنتي فقد أحبّني ، ومن أرضى فاطمة فقد أرضاني ، ومن أسخط فاطمة فقد أسخطني ؟
قالا : نعم ، سمعناه من رسول اللّه صلى اللّه عليه وسلم ، قالت : فإنّي أُشهد اللّه وملائكته أنّكما أسخطتماني وما أرضيتماني ، ولئن لقيت النبي لأشكونّكما إليه .
فقال أبو بكر : أنا عائذ باللّه تعالى من سخطه وسخطك يا فاطمة ، ثمّ انتحب أبو بكر يبكي ، حتى كادت نفسه أن تزهق . وهي تقول : واللّه لأدعونّ اللّه عليك في كلّ صلاة أصلّيها ... .
Hazrat Fateme (peace be upon her) bade '' didn't you hear that the messenger of God (peace of Allah be upon him and his descendants) bade '' the satisfaction of Fateme is my satisfaction and the anger of Fateme is my anger. Hence, whoever loves Fateme loves me; whoever satisfies Fateme satisfies me and whoever makes Fateme angry makes me angry.
Abubakr and Umar said '' yes. We heard such a matter from the messenger of God (peace of Allah be upon him and his descendants). Hazrat Fateme (peace be upon her) bade '' I consider God and angels as witness that both of you made me sad and you did not satisfy me. If I see the prophet, I will complain from you''.
Abubakr said '' O' Fateme! I seek God from the anger of God and your anger. Then Abubakr cried as much as he was about to die''. Hazrat Fateme (peace be upon her) bade '' I swear God that I will curse you after each prayer''.
Al-Emamat Al-Siyasat, Researched by: Al-Shiri, v 1 p 31
How was it possible that Hazrat Sedighe Tahere became angry from Abubakr and she cursed him after each prayer, but his child, Imam Sadegh, was proud of his kinship relationship with him?
Amir Al-Momenin (peace be upon him) considers Abubakr a betrayer and a liar
Mosalam Ben Hojaj Neishaburi has written in the book '' Sahih Mosalam''
فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنْ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا ... .
Sahih Moslem, v 5 p 152, Ketab Al-Jahad Al-Seir, chapter Hakam Al-Fi
When the messenger of God (peace of Allah be upon him and his descendants) passed away, Abubakr said that he was the successor of the messenger of God. Both of you (O' Abbas!) came and sought the inheritance of your nephew (prophet) and Imam Ali (peace be upon him) sought the inheritance of his wife from her father. Abubakr said that the messenger of God bade '' we leave no inheritance and whatever is left from us is charity''. Both of you consider Abubakr a liar, a sinner and a betrayer.
How was it possible that Imam Ali (peace be upon him) considered someone a betrayer and a liar, but his child, Imam Sadeq (peace be upo him), was proud of his kinship relationship with Abubakr in contrast with his grandfather, Amir Al-Momenin (peace be upon him)?
وقال حفص بن غياث : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله . لقد ولدني مرتين .
Hafas Bin Ghias says '' Jafar Bin Muhammad bade '' what I expect from the intermediate of my grandfather, Imam Ali (peace be upon him), is the same that I expect from the intermediate of Abubakr.
Seir Alam Al-Nobala, Al-Zahabi, v 6 p 259
First, the narration is Morsel and the sequence of document has not been narrated until Hafas Ben Ghias. The sequence of the document may be the same kind that Mezi has narrated and in such situation, it will have the same faults.
Second, as we narrated, Hafas Ben Ghias had weak memory and his narrations from Imam Sadegh (peace be upon him) are deniable and unacceptable.
Of course, some of Sunni scientists, especially Zahabi and Ibn Hajar in different books, have narrated this narration, but they have not mentioned any documents for it.
Hence, all of documents of this narration have no worth for reason and we cannot trust it.
Distortion of the narration
Zahabi narrates the main narration in the book '' Seir Alam Al-Nobala'' v 6 p 259 in this way
« ... لقد ولدني مرتين »
However, he has added the word '' Sedigh'' in other parts and four pages lower than it and he narrates the narration in this way
فكان يقول : ولدني الصديق مرتين .
Al-Kashef Fi Marefat Min Lah Ravayat Fi Kotob Al-Sonat, Al-Zahabi, v 1 p 295, Tazkerat Al-Hefaz, Al-Zahabi, v 1 p 166, Seir Alam Al-Nobala, Al-Zahabi, v 6 p 255, Tarikh Al-Eslam, Al-Zahabi, v 9 p 88
How was it possible that Imam Sadegh (peace be upon him) used the word '' Sedigh'' for Abubakr whereas everyone knows that this title was one of special titles of Amir Al-Momenin, Ali Ben Abi Taleb. We proved this matter in several other parts.
Struggle in the reference of the narration
As it was said, Mezi in the book '' Tahzib Al-Kamal'' and Zahabi in the book '' Alam Al-Nobla'' have written
حدثنا حفص بن غياث ، قال : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله ، ولقد ولدني مرتين
Shahid Nur Allah Tostori has written in order to answer this matter
أقول : يدل على كذب هذا الخبر أن صاحب الشفاعة العظمى هو جده صلى الله عليه وآله فلا يليق به عليه السلام نسيان شفاعة جده صلى الله عليه وآله وإظهار رجاء شفاعة غيره سيما أبو بكر الذي لا شافع له ولا حميم يوم لا ينفع مال ولا بنون ، إلا من أتى الله بقلب سليم ، اللهم إلا أن قصد به مجرد التقية فافهم .
وأما قوله عليه السلام " ولقد ولدني مرتين " فبيان للواقع لا للافتخار به كيف وقد مر الاتفاق على أن قوم أبي بكر أرذل طوائف قريش وقد وقع التصريح به من أبي سفيان كما مر وقال علي عليه السلام في شأن محمد بن أبي بكر " إنه ولد نجيب من أهل بيت سوء " فتدبر .
Al-Sovarem Al-Moharaghat, Al-Shahid Nurollah Al-Tosteri, p 241- 242
The reason for falsity of this news is that intermediate of Kobra has been attributed to his grandfather (peace of Allah be upon him and his descendants). Then it is not appropriate that Imam Sadegh (peace be upon him) had forgotten the intermediate of his grandfather and he was hopeful for the intermediate of someone else especially when the children and wealth of Abubakr are not useful any longer more, he has no one for intermediate and support if he does not visit God with warm heart.
The purpose of Imam Sadegh may have been prevarication stating such statements.
Imam Sadegh (peace be upon him) bade '' Abubakr made me alive twice''. In fact, he wanted to narrate the event that he was proud of it because we said that the tribe of Abubakr was the worst tribe of Ghoreish and Aubu Sofyan has said this matter clearly. Imam Ali (peace be upon him) bade about the rank of Muhammad Ben Abi Bakr bade '' he is a gentle child from a bad family and these remarks prove the inferiority of the tribe of Abubakr. Hence, he cannot be proud of it.
Was Imam Sadeq (peace be upon him) proud of his kinship relationship with Abubakr or the guardianship of his grandfather, Amir Al-Momenin (peace be upon him)?
How was it possible that Imam Sadeq (peace be upon him) was proud of such matter whereas this matter is in contrast with the biography of Imam Sadeq (peace be upon him)? Because referring the biography of Imam Sadeq (peace be upon him), we can understand that the highest honor for Hazrat Sadeq (peace be upon him) is accepting the guardianship and Imamate of his grandfather, Amir Al-Momenin (peace be upon him), rather than his birth from him. Pay attention to the Hadith that Imam Sadeq (peace be upon him) bade
ولايتي لعلي بن أبي طالب أحبّ إليّ من ولادتي منه، لأنّ ولايتى له فرض وولادتى منه فضل
The guardianship of Ali Bin Abi Taleb (peace be upon him) is more beloved than he has given birth to me because the acceptance of his guardianship is necessary for me and being as his child is a great advantage.
Al-Fazael, Shazan Ben Jebreil, p 125, Al-Rozat Fi Fazael Amir Al-Momenin, Shazan Ben Jebreil, p 103, Bahar Al-Anvar, Alame Majlesi, v 29, p 299
It has been narrated that Imam Sadeq (peace be upon him) bade
ولايتي لآبائي أحب إليّ من نفسي ، ولايتى لهم تنفعنى من غير نسب ، ونسبى لا ينفعنى بغير ولاية .
The guardianship of my father is more beloved than my life. Their guardianship is useful for me even if I have no kinship relationship with them, but if I have kinship relationship with them, it will be no use for me as long as I do not have their guardianship.
Meshkat Al-Anvar, Ali Al-Tabarsi, p 575
How is it possible that the kinship relationship of Imam Sadeq (peace be upon him) is not considered as an honor, but the kinship relationship with Abubakr is considered as an honor?
The disagreement with the biography and the way of Amir Al-Momenin (peace be upon him) and Hazrat Fateme Zahra (peace be upon her)
How was it possible that Imam Sadegh (peace be upon him) had forgotten the biography and the way of Amir Al-Momenin (peace be upon him) and his mother, Hazrat Fateme Zahra (peace be upon her) whereas both of them did not swear allegiance with Abubakr in all of moments of their life and they did not recognize his caliphate acceptable? We will refer to some cases in this matter
The anger of Hazrat Fateme (peace be upon her) toward Abubakr
Bokhari has written in the most valid book of Sunnite after the Quran
فَغَضِبَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّه صهمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَهَجَرَتْ أَبَا بَكْرٍ فَلَمْ تَزَلْ مُهَاجِرَتَهُ حَتَّى تُوُفِّيَتْ .
Sahih Al-Bokhari, v 4 p 42
Fateme, the daughter of the messenger of God (peace of Allah be upon him and his descendants) left Abubakr angrily. She was angry with him until she deceased.
According to the narrations with valid document in the Sunni books, hurting Fateme is hurting the messenger of God and the angry of Fateme is the anger of the messenger of God. As Bokhari has written
عَنْ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أَغْضَبَهَا أَغْضَبَنِي
Sahih Al-Bokhari, v 4 p 210
Masur Ben Mokharame narrated that the messenger of God (peace of Allah be upon him and his descendants) bade '' Fateme is a part of my body and whoever makes her angry makes me angry''.
On the other hand, Hazrat Fateme Zahra (peace be upon her) swore God that she would curse Abubakr after each prayer and she would complain about him in the presence of the messenger of God.
Ibn Ghatibe has written in the book '' Al-Emame and Al-Siyase''
فقالت : نشدتكما اللّه ألم تسمعا رسول اللّه يقول : رضا فاطمة من رضاي ، وسخط فاطمة من سخطي ، فمن أحبّ فاطمة ابنتي فقد أحبّني ، ومن أرضى فاطمة فقد أرضاني ، ومن أسخط فاطمة فقد أسخطني ؟
قالا : نعم ، سمعناه من رسول اللّه صلى اللّه عليه وسلم ، قالت : فإنّي أُشهد اللّه وملائكته أنّكما أسخطتماني وما أرضيتماني ، ولئن لقيت النبي لأشكونّكما إليه .
فقال أبو بكر : أنا عائذ باللّه تعالى من سخطه وسخطك يا فاطمة ، ثمّ انتحب أبو بكر يبكي ، حتى كادت نفسه أن تزهق . وهي تقول : واللّه لأدعونّ اللّه عليك في كلّ صلاة أصلّيها ... .
Hazrat Fateme (peace be upon her) bade '' didn't you hear that the messenger of God (peace of Allah be upon him and his descendants) bade '' the satisfaction of Fateme is my satisfaction and the anger of Fateme is my anger. Hence, whoever loves Fateme loves me; whoever satisfies Fateme satisfies me and whoever makes Fateme angry makes me angry.
Abubakr and Umar said '' yes. We heard such a matter from the messenger of God (peace of Allah be upon him and his descendants). Hazrat Fateme (peace be upon her) bade '' I consider God and angels as witness that both of you made me sad and you did not satisfy me. If I see the prophet, I will complain from you''.
Abubakr said '' O' Fateme! I seek God from the anger of God and your anger. Then Abubakr cried as much as he was about to die''. Hazrat Fateme (peace be upon her) bade '' I swear God that I will curse you after each prayer''.
Al-Emamat Al-Siyasat, Researched by: Al-Shiri, v 1 p 31
How was it possible that Hazrat Sedighe Tahere became angry from Abubakr and she cursed him after each prayer, but his child, Imam Sadegh, was proud of his kinship relationship with him?
Amir Al-Momenin (peace be upon him) considers Abubakr a betrayer and a liar
Mosalam Ben Hojaj Neishaburi has written in the book '' Sahih Mosalam''
فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنْ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا ... .
Sahih Moslem, v 5 p 152, Ketab Al-Jahad Al-Seir, chapter Hakam Al-Fi
When the messenger of God (peace of Allah be upon him and his descendants) passed away, Abubakr said that he was the successor of the messenger of God. Both of you (O' Abbas!) came and sought the inheritance of your nephew (prophet) and Imam Ali (peace be upon him) sought the inheritance of his wife from her father. Abubakr said that the messenger of God bade '' we leave no inheritance and whatever is left from us is charity''. Both of you consider Abubakr a liar, a sinner and a betrayer.
How was it possible that Imam Ali (peace be upon him) considered someone a betrayer and a liar, but his child, Imam Sadeq (peace be upo him), was proud of his kinship relationship with Abubakr in contrast with his grandfather, Amir Al-Momenin (peace be upon him)?
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