Prophets talked with animals

You consider Kafi as your best book; do you know what insults have been attributed to the prophet in this book? One of these insults is the Hadith of Selsele Al-Hamar. According to this narration, the prophet talks to donkey and this donkey says a Hadith from Hazrat Nuh that had been narrated by his father.
This Hadith proves several matters
1. Donkeys talk to human;
2. The donkey said to the messenger of God '' the life of my father and mother may sacrifice for sake of you! First, in spite of the existence of the companions, will there be any chance left for the donkey sacrifice himself for sake of the prophet. Second, suppose that this donkey has the choice of his life, will he have the choice of the life of his parents?
3. There is a thousand years' time distance between Hazrat Nuh and the messenger of God whereas this donkey has narrated from Hazrat Nuh with four intermediates ( he has narrated it from his father ; his father has narrated it from his father and he has narrated it from his father); how have these donkeys lived for thousands years?
As you see, the Shias have left their wisdom and religion to such persons.

Answer

The main narration

وَرُوِیَ أَنَّ أَمِیرَ الْمُؤْمِنِینَ علیه السلام قَالَ: إِنَّ ذَلِكَ الْحِمَارَ [الْحِمَارِ عُفَیْر] كَلَّمَ رَسُولَ اللَّهِ صلی الله علیه وآله فَقَالَ: بِأَبِی أَنْتَ وَ أُمِّی إِنَّ أَبِی حَدَّثَنِی عَنْ أَبِیهِ عَنْ جَدِّهِ عَنْ أَبِیهِ أَنَّهُ كَانَ مَعَ نُوحٍ فِی السَّفِینَةِ فَقَامَ إِلَیْهِ نُوحٌ فَمَسَحَ عَلَى كَفَلِهِ ثُمَّ قَالَ: یَخْرُجُ مِنْ صُلْبِ هَذَا الْحِمَارِ حِمَارٌ یَرْكَبُهُ سَیِّدُ النَّبِیِّینَ وَ خَاتَمُهُمْ فَالْحَمْدُ لِلَّهِ الَّذِی جَعَلَنِی ذَلِكَ الْحِمَار.

It has been narrated that Amir Al-Momenin (peace be upon him) has bade '' the prophet talked to the prophet (peace of Allah be upon him and his descendants) and said '' my father and mother may sacrifice for the sake of you. My father from his father and he from his grandfather and he from his father have narrated that he along with Nuh was in the ship and Nuh stood up, touched his buttock and said '' a donkey will come from behind this donkey that Sayad of the prophets and the last prophet will sit on it. Thank God which he has considered me the same donkey.
 

Criticism and analysis

Before reason criticism and answers along with faults, we will analyze this narration in order to understand whether this narration has worth reference or not.

Introduction

The writer of these faults should know that we, Shias, are not like Sunni scientists that consider some of Hadith books valid absolutely and we have no right to criticize its matters.
Some narrations of the book '' enough principles'' and other Shiite books are invalid from the aspect of document and the Shiite scientists do not reason to them. Hence, such narrations in some of Shiite books do not have such harm to the Shiite religion. However, the Sunni scientists believe in Sahih Bokhari and Mosalam absolutely and even according to the remark of some scientists and the unanimous agreement of the Sunni scientists, its narrations are considered as the narrations of the messenger of God (peace of Allah be upon him and his descendants). When the narrations of Bokhari and Mosalam narrate such matters, they will have such faults (we will deal with the narration of the matters of Bokhari in this area). At the present, mentioning this introduction, we will survey the document of this narration:

Analyzing the document of the narration

As it can be found out from the main narration, this narration has been narrated from in the rest of the ninth narration from the chapters

«بَابُ مَا عِنْدَ الْأَئِمَّةِ مِنْ سِلَاحِ رَسُولِ اللَّهِ صلی الله علیه وآله وَ مَتَاعِه‏»
«وَرُوِیَ أَنَّ أَمِیرَ الْمُؤْمِنِینَ ...»
And this kind of narration has no worth reasoning and it does not need all of this fuss.
If the writer of this matter had been familiar with the science of Hadith, he would not have referred to such weak narration.
Alame Majlesi (may God be well pleased with him) has said about the explanation of this narration

الحدیث التاسع: ضعیف وآخره مرسل.
The ninth Hadith is weak and its last part is Morsel.

Analyzing the reference of the narration

The prophets talked to animals in the Quran

God has said about the discourse between an aunt and Hazrat Soleiman in the Quran
At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it." So he smiled, amused at her speech; and he said: "O my Lord! so order me that I may be grateful for Thy favours, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous Servants." "I will certainly punish him with a severe penalty, or execute him, unless he bring me a clear reason (for absence)." But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. "I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne. "I found her and her people worshipping the sun besides Allah: Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance.
Surah Namal/ 18- 24
Hence, talking of the prophets to animals has no fault regarding the power of miracle that has given to them. When Soleiman can talk to animals, are there
Any improbabilities that the best prophet of God was able to talk to one of animals?

was to honor the prophet «فداك أبی وأمی»

The writer of this matter has narrated the sentence '' Fadak Abi and Ami'' with a lot of ridicule and he has considered it ridiculous. To answer him, we should say that this sentence is one of sentences in order to honor and bow the opposite side, whether it is said by a person or an animal with the miracle of God. As Ibn Asir Jezri has written
اغفر فداء لك ما اقتفینا :
اطلاق هذا اللفظ مع الله تعالى محمول على المجاز والاستعارة لانه انما یفدى من المكاره من تلحقه فیكون المراد بالفداء التعظیم والاكبار لان الانسان لا یفدى الا من یعظمه فیبذل نفسه له .
Such word about God is considered as an implication because scarification will fall into plights. Hence, the purpose of scarification is bowing
We also use such sentence in our daily remarks to persons that we and consider special respect and in fact, we would like to say to them that you are more beloved than our parents for us. The companions regularly used this sentence in talking to the messenger of God (peace of Allah be upon him and his descendants) which if someone searches in the Sunni books, he will see hundreds cases, but we refer only to a case from the book '' Sahih Bokhari''
... فلما قَفَلُوا قال سَلَمَةُ رَآنِی رسول اللَّهِ صلى الله علیه وسلم وهو آخِذٌ بِیَدِی قال ما لك قلت له فَدَاكَ أبی وَأُمِّی ...
Hence, saying the sentence '' Fadak Abi and Ami'' is not reason due to the reason that someone has the choice of the life of his parents and he has had.
We answer the sentence ''there is thousand years as time distance between Hazrat Nuh and the messenger of God whereas this donkey has narrated the narration with three intermediates from Hazrat Nuh'' in this way
If someone accepts that animals can talk with the power of God, Are there any improbabilities that God keeps the life of an animal as long as he can talk to the prophet of the end of the life and visits him? The same God that has given the power of talking to an animal can make his life span longer.

Similarly, narrating this narration in the Sunni books

It is interesting that the Sunni dignitaries have narrated the same as this narration in their books widely. Ghazi Ayaz has written in the book '' Al-Shafa''
عن إبراهیم بن حماد بسنده من كلام الحمار الذی أصابه بخیبر ، وقال اسمی یزید بن شهاب . فسماه النبی صلى الله علیه وسلم یعفورا ، وأنه كان یوجهه إلى دور أصحابه ، فیضرب علیهم الباب برأسه ، ویستدعیهم ، وأن النبی صلى الله علیه وسلم لما مات تردى فی بئر جزعاً وحزناً ، فمات .
Ibrahim Ben Hemad with his document has narrated the remark of Hamari that the messenger of God obtained in Kheibar has narrated in this way '' Hamar said '' my name is Yazid Ben Shahab. Then the messenger of God called him Yafur. This monkey went to the houses of companions and he knocked the door of houses with his head and summoned them. When the messenger of God (peace of Allah be upon him and his descendants) passed away, he threw himself into the well due to a lot of grief and she passed away.

Other Sunni dignitaries have narrated this narration in detail
When the messenger of God (peace of Allah be upon him and his descendants) surrounded Kheibar, they gained four fat servants, four thin servants, ten measurement cups of gold and silver and a tied donkey in chain. The prophet started talking to the donkey and the donkey answered too. The messenger of God bade '' what is your name?'' he said '' Yazid Ben Shahab''. God created six donkeys from the generation of my grandfather and only prophets rode them and I expect you to ride me because only I have remained from the generation of my grandfather and only you have remained from prophets. I used to be the donkey of a Jewish person and I threw him on the earth on purpose; therefore, he pained my stomach and hit my back.
The messenger of God (peace of Allah be upon him and his descendants) bade '' you are Yafur, O' Yafur! The donkey said'' yes''. The messenger of God bade '' are you interested female gender?'' Yafur said '' yes''.
Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ben Al-Hasan Ibn Habatollah Ben Abdullah (died in 571 hejira), Tarikh Medina Damascus va Zakara Fazloha Tasmiye Min Haleha Min Al-Amathel, Researched by: Moheb Al-Din Abi Saeed Omar Ben Gharame Al-Omari, v 4 p 232, Published by: Dar Al-Fekr, Beirut, 1995
-Ibn Kathir Al-Dameshghi, Abu Al-Feda Esmaeel Ben Omar Al-Gharashi (died in774 hejira), Al-Badaye Al-Nahaye, v 6 p 151, Published by: Maktab Al-Maaref, Beirut
-Al-Absheihi, Abu Al-Fath Shahab Al-Din Muhammad Ben Ahmad (died in 850 hejira), Al-Mostaref Fi Kol Fan Mostazref, v 2 p 235, Researched by: Mofid Muhammad Ghamihe, Published by: Dar Al-Kotob Al-Elmie, Beirut, Second Edition, 1406 hejira- 1986
Hence, the messenger of God rode him whenever he needed him and whenever he came down from the donkey, he sent him to the house of people. The donkey knocked the doors of house with his head and pointed to them to go to the presence of the prophet. When the messenger passed away, he came to around a well that belonged Meysam Ben Tihan and threw himself into the well due to his sadness from the death of the messenger of God (peace of Allah be upon him and his descendants) and the well became his grave.
Hence, deceased Kalini has narrated a narration with the document of Marfu and most of your dignitaries have narrated the same as that narration with the joint document. Hence, it was better that to refuse to face to incomplete answers, the writer of the article referred to his books before he narrated from the Shiite books and criticized them.