پارسی العربیة
Prophet Muhammad Said: "My Lord, command me to do my duties, as he command me to tolerate with people." The book Al-Kafi, vol. II, p. 117.
Menu

Visited : 9 Time(s)

04/21/2017 12:49:00 ب.ظ

Relationship of Ahle Beit with caliphs

Relationship of Ahle Beit with caliphs

Relationship of Ahle Beit with caliphs

Translator: Zahra. Kalaa
Source: rasekhoon.net


 
 

One of reasons that the Sunni scientists reason is to prove good relationship between Ahle Beit (peace be upon them) and three caliphs and criticize the situation of Shias against the caliphs. They narrate the famous narration from Imam Sadeq (peace be upon him). In this part, we will analyze the document and the reference of the narration from Shiite and Sunni examples and we will let dear readers judge about it.
Analyzing the document of the narration in the Shiite books
None of Shiite books have narrated this narration. but only deceased Abu Al-Fath Arbeli has narrated it from Abd Al-Aziz Ben Akhzar Jenabezi that is Sunni Hanafi.
وقال الحافظ عبد العزیز بن الأخضر الجنابذى رحمه الله أبو عبد الله جعفر بن محمد بن على بن الحسین بن على بن أبى طالب علیهم السلام الصادق وأمه أم فروة واسمها قریبة بنت القاسم بن محمد بن أبى بكر الصدیق رضى الله عنه وأمها أسماء بنت عبد الرحمن بن أبى بكر الصدیق ولذلك قال جعفر علیه السلام ولقد ولدنى أبو بكر مرتین .
Kashf Al-Ghame, v 2 p 374

Hafez Abd Al-Aziz Jenabezi has said '' the mother of Abu Abdullah Jafar Ben Muhammad is Um Foruh and she is the daughter of Ghasem Ben Muhammad Ben Abubakr and her mother is Asama (the daughter of Abd Al-Rahman Ben Abubakr). Hence, Imam Sadegh bade '' Abubakr made me alive twice. In other words, I am related to him in two ways.
First, Hafez Abd Al-Aziz Jenabezi died in 611 A.H. and Imam Sadeq (peace be upon him) was martyred in 148 A.H. Hence, there is a lot of time difference between their death time. Therefore, the narration is Morsele and the Morsel narration has no worth to be reasoned.
Second, the religion of this person is Sunni. As Zahabi has written about him in the book '' Seir Alam Al-Nobla''
ابن الأخضر * الامام العالم المحدث الحافظ ... قال ابن النجار : ... وما رأیت فی شیوخنا مثله فی كثیرة مسموعاته ، وحسن أصوله ... .
Seir Alam Al-Nobala, Al-Zahabi, v 22 p 31
The best witness to prove that Abubkr is Sunni is using the word '' Sedigh'' whereas all of Shias know that this is one of titles of Amir Al-Momenin (peace be upon him). We have analyzed this matter completely in this address
http://valiasr-aj.com/fa/page.php?bank=question&id=633
The narration has no worth from the point of view of Shias. If the Sunni scientists want to express matters from for Shias, they should refer to a narration that has been narrated by the Shiite narrators with valid document.

It is meaningless that the Sunni scientists reason to a narration that Shias do not believe in against them. Ibn Hazam Andelsi that is one of Sunni famous scientists and persons against Shias has written
معنى لاحتجاجنا علیهم بروایاتنا ، فهم لا یصدّقونها ، ولا معنى لاحتجاجهم علینا بروایاتهم فنحن لا نصدّقها ، وإنّما یجب أن یحتجّ الخصوم بعضهم على بعض بما یصدقّه الذی تقام علیه الحجّة به .
Al-Fasl Fi Al-Ahva Al-Melal va Al-Nahl, v 4 p 159
It is meaningless that we reason to our narrations against Shias whereas they do not believe in and it is meaningless that they refer to their narrations against us whereas we do not believe in them. Hence, it is necessary that narrations should be referred that they believe in and they can reason to against animosity.
Analyzing the document of the narration in the Sunni books
This narration does not have valid document even in the Sunni books and all of their documents are invalid according to the rules of Sunni scientists. However, unfortunately, the Sunni scientists have narrated narrations without considering the document of the narration and blindly and then they have invaded against Shias.
Zahabi one of famous Sunni scientists, has written after narrating this narration and without mentioning any documents for that.
وكان یغضب من الرافضة ، ویمقتهم إذا علم أنهم یتعرضون لجده أبی بكر ظاهرا وباطنا . هذا لا ریب فیه ، ولكن الرافضة قوم جهلة ، قد هوى بهم الهوى فی الهاویة فبعدا لهم .
Seir Alam Al-Nobala, Al-Zahabi, v 6 p 255
Rafeze was angry of Rafeze and if he sees that they disagree with his grandfather secretly or obviously, they will be enemy with them. But Rafeze was an ignorant Tribe…
When he narrates narrations about the virtues of Ahle Beit of the prophet (peace of Allah be upon him and his descendants), he considers his heart as witness that this narration is false although he says clearly that the document of the narration is valid.
He narrates that the prophet (peace of Allah be upon him and his descendants) bade
عدوك یا علی عدوی ، وعدوی عدوّ اللّه .
O'Ali! Your enemy is my enemy and my enemy is the enemy of God.

Zahabi does not find any faults about the weakness of the narration from the point of view of Sunni scientists, but he writes
یشهد القلب أنّه باطل .
My hear attests that this narration is false.
Mizan Al-Etedal, v 1 p 82, Translated By: Ahmad Ben Al-Azhar Al-Neishaburi
It turns out that one of factors of validity of the narration is the attestation of heart Mr. Zahabi.
The first document

The most important document that we can find for this narration is the document that Mezi has narrated in the book '' Tahzib Al-Kamal''
أخبرنا بذلك أبو الفرج عبد الرحمان بن أبی عمر محمد بن أحمد بن محمد بن قدامة المقدسی بدمشق ، وأبو الذكاء عبد المنعم بن یحیى بن إبراهیم الزهری بالمسجد الأقصى ، وأبو بكر محمد بن إسماعیل بن عبد الله بن الأنماطی الأنصاری بالقاهرة ، وأبو بكر عبد الله بن أحمد بن إسماعیل بن فارس التمیمی بالإسكندریة ، قالوا : أخبرنا أبو البركات داود بن أحمد بن محمد بن ملاعب البغدادی بدمشق ، قال : أخبرنا القاضی أبو الفضل محمد بن عمر بن یوسف الأرموی ببغداد ، قال : أخبرنا الشریف أبو الغنائم عبد الصمد بن علی بن محمد بن الحسن ابن المأمون ، قال : أخبرنا الحافظ أبو الحسن علی بن عمر بن أحمد ابن مهدی الدارقطنی ، قال : حدثنا یعقوب بن إبراهیم البزاز ، قال : حدثنا الحسن بن عرفة ، قال : حدثنا محمد بن فضیل ... .
وبه [الإسناد السابق] قال : أخبرنا الدارقطنی ، قال : حدثنا أبو بكر أحمد بن محمد بن إسماعیل الادمی ، قال : حدثنا محمد بن الحسین الحنینی ، قال : حدثنا عبد العزیز بن محمد الأزدی ، قال : حدثنا حفص بن غیاث ، قال : سمعت جعفر بن محمد یقول : ما أرجو من شفاعة علی شیئا إلا وأنا أرجو من شفاعة أبی بكر مثله ، ولقد ولدنی مرتین .
Tahzib Al-Kamal, Al-Mazi, v 5 p 81- 82

I have no hope from the intermediate of Imam Ali (peace be upon him) and I hope the intermediate of Abubakr. As a matter of fact, Abubakr has made me alive twice.
First, there are several unknown and weak narrators. For example,
1. Abu Al-Barakat Davud Ben Ahmad Ben Muhammad Ben Malaeb Al-Baghdadi is unknown as Zahabi mentions his name in the book '' the history of the Islam'' v 44 p 287 and Sefdi mentions his name in the book '' Al-Vafi Al-Vafiat'' v 13 p 286. However, they have not mentioned.
2. Abd Al-Samad Ben Ali Ben Muhammad is also unknown as Khatib Baghdadi mentions his name in the book '' the history of Baghdad'' v 11 p 46. But no praise has been said about him.
3. Ahmad Ben Muhammad Ben Ismaeil Ademi is unknown.
4. Abd Al-Aziz Ben Muhammad Alazedi Namazi mentions his name in the book '' Mostadrekat Elm Al-Rejal'' v 4 p 445 no 7909and he says clearly that he is unknown.
5. Hafas Ben Ghias: Soleiman Ben Khalf Al-Baji, one of Sunni scientists, has written about him
قال علی بن المدینی: أحادیث حفص وحاتم بن وردان عن جعفر بن محمد منكرة .
Al-Tadil Al-Tajrih, Soleiman Ben Khalaf Al-Baji, v 1 p 513
Ali Ben Madini has said '' Ali Ben Madini has said '' the Hadithes Hafas and Hatem Ben Verdan from Jafar Ben Muhammad (peace be upon him) are unacceptable.
Mobarakfori has written about him

وحفص بن غیاث ساء حفظه فی الاخر، صرح به الحافظ فی مقدمة الفتح وقال الذهبی فی المیزان قال أبو زرعة ساء حفظه بعد ما استقضى .
Tohfat Al-Ahuzi, Al-Mobarakfori, v 2 p 124
The memory of Hafas Ben Ghias became weak at the end of his life. Hafez ( Ibn Hajar) says it clearly in the introduction of the book '' Fath Al-Bari''. Zahai has said in the book '' AlMizan'' that Abuzare has said '' after Hafas Ben Ghias became a judge, his memory became weak.
Zahabi has said about him in the book '' Mizan Al-Etedal''
وقال داود بن رشید : حفص بن غیاث كثیر الغلط .
Davud Ben Rashid has said '' Hafas Ben Ghias made a lot of mistakes.
He has added
وقال أبو زرعة : ساء حفظه بعد ما استقضى .
Abu Zare has said '' after Hafas Ben Ghias became a judge, his memory became weak.
When there are four unknown in the sequence of the document of a narration and a person like Hafas Ben Ghias, how can we trust him?
The second document

أخبرخ عنا أبو القاسم إسماعیل بن محمد بن الفضل أنا أبو منصور بن شكرویه أنا أبو بكر بن مردویه أنا أبو بكر الشافعی أنا معاذ بن المثنى نا مسدد نا یحیى عن جعفر بن محمد قال تالله لحدثنی أبی أن علیا دخل على عمر وهو مسجى بثوبه فأثنى علیه وقال ما أحد من أهل الأرض ألقى الله بما فی صحیفته أحب إلی من المسجى بثوبه قال یحیى ثم ذكر جعفر أبا بكر وأثنى علیه وقال ولدنی مرتین .
Tarikh Medina Damascus, Ibn Asaker, v 44 p 453- 454
Yahya has narrated that Jafar Ben Muhammad bade '' I swear God that my father narrated that Imam Ali (peace be upon him) came to Umar while he had covered himself into his clothes. Imam said peace upon him and bade '' no one on the earth is more beloved than the person that has covered himself into his clothes according to what God has written in his book '' Sahife''. Then Yahya said '' Jafar (peace be upon him) remembered Abubakr and said peace upon him and said '' Abubakr has made me alive twice''.
There is Ismaeil Ben Muhammad Ben Al-Fazl in the document of this narration. Ibn Asaker narrates the narration from him. Zahabi has written about him
وكان ابن عساكر لما رأى إسماعیل بن محمد وقد كبر ونقص حفظه .
When Ibn Asker saw Ismaeil, Ismaeil had become old and his memory wasnot strong.
How can we trust the narration of Ibn Asaker from this person?
He has also written
قال أبو سعد : ... ورأیته وقد ضعف ، وساء حفظه .
When I saw him, he did not narrate well and his memory was weak.

Seir Alam Al-Nobala, Al-Zahabi, v 20 p 86

There is Maaz Ben Al-Mosna in its document. Muhammad Ben Abi Yala in the book '' Tabaghat Al-Hanabele'' and Ibrahim Ben Mosleh in the book '' Al-Maghsad AlArshad'' have written about him
قال أحمد بن حنبل هو رجل سوء ساقط العدالة .
Ahmad Ben Hanbel has said '' he is a bad person and he does not behave fairly''.
Al-Maghsad Al-Roshd Fi Zakara Ashab Al-Emam Ahmad, Ebrahem Ben Mosleh, v 3 p 35, Tabaghat Al-Hanabelat, Muhammad Ben Abi Yali, v 1 p 399
 

/J

 

 

Post your comment

  • Considering that your comments and suggestions will be highly effective in improving the site operation, please do not deprive us of your valuable opinions.
  • Your view will be displayed on the site after review by management.
  • Brief comments like "Good" or "Excellent" or ... and duplicate comments will not be approved and they will not receive points.
  • Your comment must be a maximum of 1024 characters.