Translator: Zahra. Kalaa
Source: rasekhoon.net



 


The following points are considered about the narration that has been narrated by Ebn Masud
A) Termezi has confirmed and said
هذا حديث غريب من هذا الوجه من حديث ابن مسعود لا نعرفه الا من حديث يحيي بن سلمه بن کهيل و يحيي بن سلمه يضعف في الحديث
This Hadith (Eghtedva) is with difficult terms which has been narrated by Yahya Ben Salame and he tells weak narrations.
Sahih Termezi (volume 5/ page 672)
B) Yahya Ben Salame Ben Kahil is considered in the sequence of document.
Ebn Hajar has said in the book ''Lesan al-Mizan''
ضعفه يحيى بن معين
.'' Yahya Ben Moein has weakened him''
Ebn Hajar has said in the book ''Lesan al-Mizan''
يحيى بن سلمة بن كهيل بالتصغير الحضرمي أبو جعفر الكوفي متروك
''He is a left person; his Hadiths should be ignored and they should not be narrated and acted upon''.
Taghrib al-Tahzib-Ebn Hajar (volume 2/ page 304).
Zehbi has said in the book '' Mizan al-Etedal''
يحيى بن سلمة بن كهيل . عن أبيه . قال أبو حاتم وغيره : منكر الحديث . وقال النسائي : متروك . وقال عباس ، عن يحيى : ليس بشئ ، لا يكتب حديثه .
Abu Hatem and others have considered Yahya Ben Salame Ben Kahil ''MonkeR al-Hadith'' and Nasaei has said '' his Hadith is invalid''. And Abbas has narrated from Yahya '' there is no trust on him and his Hadith does not have worth writing''.
Mizan al-Etedal –al-Zehbi (volume 4/page 381)
C) Isamaeil Ben Yahya Ben Salame is considered in the sequence of document and Mezi has called him '' Matruk al-Hadith'' in the book ''Tahzib al-Kamal.
Zehbi has said in the book '' Mizan al-Etedal''
قال الدارقطني : متروك .
Ala al-Din Maghaltay has said in the book '' Ekmal Tahzib al-Kamal''
إسماعيل بن يحيى بن سلمة بن كهيل الكوفي . قال أبو حاتم بن حبان : لا تحل الرواية عنه وقال أبو الفتح الأزدي ، فيما ذكره ابن الجوزي : متروك الحديث. إسماعيل بن يحيى بن سلمة بن كهيل الحضرمي الكوفي متروك
Abu Ebn Hatam
Abu Hatam Ben has said '' narrating narration from him is not allowed. In this way, they have considered him '' Matruk al-Hadith''.
إكمال تهذيب الكمال في أسماء الرجال - علاء الدين مغلطاي ( volume 2/ page 8)
Ebn Hajar has said in books '' Tahzib al-Tahzib'' and '' Taghrib al-Tahzib''
إسماعيل بن يحيى بن سلمة بن كهيل الحضرمي الكوفي . قال الدارقطني متروك . ونقل ابن الجوزي عن الأزدي أنه قال متروك.
Dar Ghatani Vazdi has said '' he is considered '' Matruk al-Hadith''.
D) It has been said about Ibrahim Ben Ismaeil Ben Yahya in the sequence of document
1-« لين ، متروک ، ضعيف ، مدلس ، قال الذهبي : لينه ابو زرعه و ترکه ابوحاتم.»
Aghili narrated from Matin
Ebn Namir was not satisfied with his narrations and he weakened him and said he narrates unknown Hadiths. Aghili said '' the Hadith of Ibrahim has no worth.
Tahzib al-Tahzib (volume 1/ page 106)
The analysis of the way of Anas Ben Malek
Hadith from the way of '' Anas'''
There are people such as: Omarv Ben Heram, Omar Ben Nafe, Omar Ben Nafe and Hemad in all of the documents. The position of Omarv Ben Heram was already determined.
It has been said about Omar Ben Nafe
ليس بشيء» ، «لا يحتج بحديثه»
.'' His Hadith is ignored and there is no need for his Hadith''
al-Kamel ( volume 5/ page 1703)- Tahzib al-Tahzib ( volume 1/ page 499).
It has been said about Hemad Ben Dalil
« من الضعفاء»، « ضعفه ابو الفتح الازدي و غيره» ، «و ابن الجوزي في الضعفاء»
The analysis of the way of Abdullah Omar
It has been said in all of the documents of the Sunni books about the way of Abdullah Ben Omar and the validity of his narration has been descended with different interpretations such as
حديث اقتدوا باللذين من بعدي . وهذا غلط ، وأحمد لا يعتمد عليه .
حديث اقتدوا باللذين من بعدي أبى بكر وعمر ، وهذا غلط واحمد لا يعتمد عليه
Eghtedva Hadith is a mistake that had been ignored Ahmad Ben Hanbal.
ان حديث عبدالله بن عمر هذا باطل بجميع طرقه...
.''This Hadith of Abdullah Ben Omar is totally invalid''
Lesan al-Mizan (volume 5/ page 237).
According to different narrators in relation to the narrators of this Hadith, do wise and logic let us equalize this kind of narration with a valid and firm Hadith such as Saqlyn Hadith?
Doubt
Amadi Dehlavi has said this doubt in the book '' Osul al-Ahkam'' which the prophet (peace of Allah be upon him and his descendants) bade
« خذوا شطر دينکم عن الحميراء»
Learn the half of your religion from Ayeshe. Hence, there is no need to learn our religion only from Ahle Beit because the prophet (peace of Allah be upon him and his descendants) has ordered us to obey and to learn the principles of the religion from Ayeshe. Therefore, we have learnt our religion from Ayeshe and we have acted to the remark of the prophet (peace of Allah be upon him and his descendants).
Criticism and analysis
Amadi has said considered this Hadith against the Saqlyn Hadith whereas most of the Sunni scientists have referred to invalidity and falsity of the Hadith which even Albani says about it '' this Hadith is invalid and it is falsity toward the messenger of God (peace of Allah be upon him and his descendants).
قال القاري في الموضوعات الصغرى : لا يعرف له أصل . قال ابن القيم الجوزية في المنار المنيف ص 60 وكل حديث فيه " يا حميراء " أو ذكر حميراء فهو كذب مختلق .
Ghari has said about the small topics'' this Hadith has no origin and basis. Ebn Juzie has said '' every Hadith that has interpretation such as Homeira and the name of Homeira is false and faked''.
Ebn Kasir has said
خذوا شطر دينكم عن هذه الحميراء فإنه ليس له أصل ولا هو مثبت في شئ من أصول الاسلام ، وسألت عنه شيخنا أبا الحجاج المزي فقال : لا أصل له .
Ebn Kasir has said
خذوا شطر دينكم عن هذه الحميراء فإنه ليس له أصل ولا هو مثبت في شئ من أصول الاسلام ، وسألت عنه شيخنا أبا الحجاج المزي فقال : لا أصل له .
''This Hadith has said '' take the half of your religion from Homeira which has no origin and basic and it has not been seen in valid books. I asked our professor, Mezi, and he said '' it has no origin.
( al-bedaye and al-Nahaye (volume 8/ page 100
Ebn Hajar Asghalani has also written
لاأعرف له إسنادا ، ولا رأيته في شئ من كتب
'' I did not see any document about it and I found it in no books''.
Saeb Abd al-Hamid, Manhaj Fi Ela Netema; al-Mazhabi (page 214)
According to what was narrated, can this Hadith be against the Valid Sakhalin that has been narrated by many persons?

The fourth talk: the prophet's family (peace be upon them) in the Saqlyn Hadith
Ebn Teimie finds doubt in the Saqlyn Hadith and he believes that the intention of the prophet's family is all of Bani Hashem and it means that they never lie. The Sunni scientists believe in this matter.
Ebn Teimie has written
إنما يدل على أن مجموع العترة الذين هم بنو هاشم لا يتفقون على ضلالة وهذا قاله طائفة من أهل السنة وهو من أجوبة القاضي أبي يعلى وغيره

Criticism and analysis
To answer this doubt, we should say that understanding this point is not difficult; therefore, if a person reflects on the content of the sacred Hadith'' Saqlyn'', he or she will recognize that the purpose of the prophet's family in this sacred Hadith is Saghal Asghar (smaller heavy trust). In fact, they should be people that are qualified to lead the Islamic nation completely and they never commit any faults, sins and deviations. Saghal Akbar (larger heavy trust), the Quran, includes such features and guarantees the felicity and salvation of Islamic nation, but the innocent people are not able to deal with such a divine and great duty.
Definitely, the purpose of Ahle Beit in the sacred Hadith '' Sakhalin'' is persons that the God on high has informed about their purity from any vices and sins in the Ahzab surah of verse 33and persons that the God on high has referred to the real owners of their order and has emphasized on the absolute obeying of the Muslims from them in the verse 59 of the Niisa Surah.
The word '' Ahl'' has been applied to the specific family of the prophet as it can be understood from the Quran and it has not been applied to all of the relatives of the prophet; even the son of Hazrat Nuh (peace be upon him) is not considered as the family of the prophet (peace be upon him and his descendants) let alone to his wife (the wives of Hazrat Nuh and Hazrat Lut).
قَالَ يَا نُوحُ إنَّهُ لَيسَ مِن أهلِکَ إنَّهُ عَمَلٌ غَيرُ صَالِحٍ
In order to understand the meaning of Ahle Beit of each messenger, we should resort to the source of revelation so that we can recognize the meaning of Ahle Beit.
Hence, we should refer to the prophetic narrations that have been accepted by the Shias and the Sunnis about Ahle Beit of the prophet in order to understand.
The Sunni scholars narrate the narration of the Kasa Hadith about the descend rank of this verse of the Ahzab Surah
عن صَفِيَّةَ بِنْتِ شَيْبَةَ، قَالَتْ: قَالَتْ عَائِشَةُ: خَرَجَ النَّبِيُّ صلى الله عليه وسلم غَدَاةً وَعَلَيْهِ مِرْطٌ مُرَحَّلٌ مِنْ شَعْرٍ أَسْوَدَ فَجَاءَ الْحَسَنُ بْنُ عَلِيٍّ فَأَدْخَلَهُ ثُمَّ جَاءَ الْحُسَيْنُ فَدَخَلَ مَعَهُ ثُمَّ جَاءَتْ فَاطِمَةُ فَأَدْخَلَهَا ثُمَّ جَاءَ عَلِيٌّ فَأَدْخَلَهُ ثُمَّ قَالَ (إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا).
Ayeshe said that the messenger of God (peace of Allah be upon him and his descendants) went out in the morning with an aba with the design of black hair on his shoulders. Hasan Ben Ali came and the prophet (peace of Allah be upon him and his descendants) covered him into his aba, Hussein came and the prophet covered him into his aba as well and Ali came and the prophet covered him into his aba. Then the prophet bade '' God wants to keep the family of the prophet away from any vices and to purify them''.
ودعا رسول الله صلى الله عليه وسلم الحسن والحسين وعليا وفاطمة فمد عليهم ثوبا فقال اللهم هؤلاء أهل بيتي فأذهب عنهم الرجس وطهرهم تطهيرا
The messenger of God (peace of Allah be upon him and his descendants) summoned Hasan, Hussein, Ali and Fateme and he covered them into his aba and he said '' O'God! They are my friends; hence, keep devil away from them and purify them''.
حدثنا محمود بن غيلان حدثنا أبو أحمد الزبيري حدثنا سفيان عن زبيد عن شهر بن حوشب عن أم سلمة أن النبي صلى الله عليه وسلم جلل على الحسن والحسين وعلي وفاطمة كساء ثم قال اللهم هؤلاء أهل بيتي وخاصتي أذهب عنهم الرجس وطهرهم تطهيرا فقالت أم سلمة وأنا معهم يا رسول الله قال إنك إلى خير. قال هذا حديث حسن وهو أحسن شيء روي في هذا وفي الباب عن عمر بن أبي سلمة وأنس بن مالك وأبي الحمراء ومعقل بن يسار وعائشة
Om Salame, the wife of the messenger of God (peace of Allah be upon him and his descendants) said '' the messenger of God covered Hasan, Hussein, Ali and Fateme with his aba and then he bade '' O'God! They are my family and close friends; hence, keep devil away from them and purify them''. Om Salame said '' I asked the messenger of God (peace of Allah be upon him and his descendants) '' am I considered as the family of the prophet?'' he bade '' you are one of good persons, but you are not the family of the prophet''.
Termezi has said '' this is a good Hadith and it is the best narration in this area''.