Effects of Saqlyn Hadith

The prophet (peace of Allah be upon him and his descendants) bade in another Hadith
«تركت فيكم ما لن تضلّوا إن اعتصمتم، كتاب اللّه وعترتي أهل بيتي»
Kenz al-Emal (volume 1/ page 187/ alphabets 951); An Ebn Abi Shibe and al-Khatib Fi al-Motafegh and al-Moghtaregh
Each of these Interpretations such as '' getting'', '' resorting'', '' obeying'' and '' Etesam'' says clearly that obeying the Sakhalin Hadith is necessary and obey both of them ( Quran and Etrat) are necessary for any person that has reached puberty because such words represent absolute obeying them. According to the content of this Hadith, the content of the Hadith is about Imamate and caliphate and there is no question that there is an undeniable dependence between absolute obeying and between Imamate and caliphate.
It is interesting to read the remark of Ebn al-Molk that explained about the word resorting and he has said about the explanation and the meaning of this word in this way
«التمسك بالكتاب العمل بمافيه وهو الإئتمار بأوامر اللّه والانتهاء بنواهيه. ومعنى التمسك بالعترة محبّتهم والاهتداء بهداهم وسيرتهم»
Resorting and acting the Quran means accepting the orders of God and and quitting things that God prohibited and the meaning of resorting Etrat is their affection and being guided by the way of their life.
Al-Morghae Fi Sharh al-Meshka (volume 5/ page 600)
Monavi has said about the expression and the explanation of '' Enni Tarek Fikom'' and '' Tamsok''
تلويح بل تصريح بأنّهما كتوأمين خلّفهما ووصّى أمّته بحسن معاملتهما وإيثار حقّهما على أنفسهم والاستمساك بهما ...،
'' This interpretation does not refer, but it says clearly that the Quran and Etrat are like twins which the messenger of God (peace of Allah be upon him and his descendants) left among the nation and he recommended to the nation to behave them in a good way and to prioritize both of them (Quran and Etrat) to their own rights and to resort to them in the matters of their religion''.
Abd al-Rauf al-Monavi; Feiz al-Ghadir Sharh al-Jame al-Saghir (volume 2/ page 472); publication house: al-Maktabe al-Najarie al-Kobra-Egypt- 1365 A.H.; al-Tabe: al-Ola
ألاترى أنّه عليه الصلاة والسلام قرنهم بكتاب اللّه تعالى في كون التمسك بهما منقذاً عن الضلالة، ولا معنى للتمسك بالكتاب إلاّ الأخذ بما فيه من العلم والهداية فكذا في العترة
Can't you understand that the messenger of God (peace of Allah be upon him and his descendants) has equalized Etrat and the Quran and resorting to them is getting rid of deviation? Moreover, resorting to the Quran has no meaning except acting to whatever is related to knowledge and guide in it and such a meaning has been presented in relation to Etrat''.
Sad al-Din Masud Ben Omar Ben Abdullah al-Taftazani, Sharh al-Maghased Fi Elm al-Klam (volume 2/ page 221); the publication house: Dar al-Maref al-Nemanie –Bakestan 1401 A.H.-1981A.D.; al-Tabe
The word '' al-Etesam'' means resorting in the Quran and Hadith. Imam Sadegh (peace be upon him) has bade in a narration in relation verse 103 verse of the Emran Surah
نَحْنُ حَبْلُ الله الذي قال الله: (وَاعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعاً وَلاَ تَفَرَّقُوا )
'' We are the God string that God has ordered to resort to it''.
This narration has been said in the book '' Farighin''.
Ebn Hajar Heisami, al-Savaegh al-Mahraghe: 233; Chap Dar al-Kotob al-
Tafsir Fakhr Razi: (volume 8/ page 173) and Tafsir Khazen (volume 1/ page 277); Dar al-Kotob al-Elmeiyye- Beirut 1415 A.D.
Therefore, some words and interpretations such as '' getting'', '' Etesami'', and '' resorting'' in fact share a common meaning and they mean '' obeying'' and the content of the Saqlyn Hadith is nothing more than it. Hence, the Imamate and caliphate of the Ahle Beit (peace be upon them) can be proved by this Hadith without any thinking and finding any faults in it. Consequently, it can be understood from the words of the Saqlyn Hadith that Imam Ali (peace be upon him) and Ahle Beit are the caliphs of the messenger of God (peace be upon him and his descendants) after him.
It is necessary to say that word '' Khaliftin'' has been said instead of '' Sakhalin'' in some narrations in addition to using singular nouns in this Hadith which is found in the narrated Sunni books and this word demonstrates the religious and political authority of Ahle Beit.
Mosnad Ahmad: page 232/ volume 6; Hadith 21068 and page 244; Hadith Islami- Beirut- 1415A.D. Majma al-Zavaed page 165/ volume 9; Chap Dar al-Ketab al-Arabi –Beirut 1402 A.D
C. lack of the existence of the Saqlyn Hadith in Bokhari
Another doubt that Ebn Teimie has introduced about the Saqlyn Hadith is no narrating it in the book '' Sahih'' of Bokhari. He has written.
وهذا مما انفرد به مسلم ولم يروه البخاري...
Mosalam has narrated the Sakhalin Hadith, but it has not been said in the book Sahih'' of Bokhari''.
Ebn Teimie al-Harani ; Ahmad Ben Abd al-Halim Abu al-Abbas ( died in 728 A.H.); Menhaj al-Sane al-Nabavie ( volume 7/ pages 318-319); researcher: D. Muhammad Reshad Salem; publication house: Ghartabe; al-Tabe: al-Ola 1406
Introducing this doubt and claim, Ebn Teimie has dishonored himself and put others into trouble. He referred to the remark of Bokhari in order to plan and write his book and also other Sunni persons that believed in the Hadith proved invalidity of the claim and made the hilarious scandal.
If there is not an appropriate way for narrating the Hadith, not being narrated the Hadith by Bokhari is not the reason of weakness of the narration. Most of the Sunni scientists have said'' Valid Hadiths should not be definitely said in the narrations of Sahihin; A lot of Sahihin narrations are ignored, but they have been said they have been written and remained in other Hadith books as they have claimed.
Nuvi has written about this case
«انّهما لم يلتزما استيعاب الصحيح بل صحّ عنهما تصريحهما بأنّهما لم يستوعبا وانّما قصدا جمع جمل من الصحيح كما يقصد المصنف في الفقه جمع جملة من مسألة»;
'' Bokhari and Mosalam were not obliged to collect all of the Hadiths with valid documents and they themselves have confirmed this, but their intention was to collect some Hadiths with valid documents as a writer does not mention all of the matters of jurisprudence in a book.
Abu Zakaria Yahya Ben Sharaf Ben Mari al-Nuvi; Sahih Mosalam Besharh al-Nuvi (volume 1/ page 37); the publication house: Dar Ehya al-Toras al-Arabi-Beirut -1392; al-Tabe: al-Tabe al-Sanie
Ebn Ghayyem Juzie has said about the Hadith '' Abi al-Sahba'' that only Mosalam has narrated '' although only Mosalam has narrated this Hadith, it has no problem for invalidity of the Hadith.
Can anyone claim that Hadiths that only Mosalam has narrated are not valid? Has Bokhari ever claimed '' every Hadith that I have mentioned is false and weak and it is not reason.
Ebn al-Salah says
«لم يستوعبا الصحيح في صحيحيهما ولا التزما ذلك، فقد روينا ذلك عن البخارى انّه قال: ما ادخلت في كتابى الجامع الاّ ما صحّ و تركت من الصحاح لحال الطول. وروينا عن مسلم انّه قال: ليس كل شىء عندى صحيح وضعته هنا، انّما وضعت هاهنا ما اجمعوا عليه. وقال البخارى: احفظ مائة الف صحيح ومائتى الف حديث غير صحيح، وجملة ما في كتابه سبعة آلاف ومائتان وخمسة وسبعون حديثاً بالأحاديث المتكررة. وقيل: انّها باسقاط المكررة أربعة آلاف حديث»;
Sahih and Mosalam have not collected all of Hadiths with valid documents in the book '' Sahih'' and they are not obliged to do. Bokhari has narrated '' I have collected Hadiths with valid document, but I have not collected some Hadiths with valid document because I do not want to make the book long''. Mosalam has also narrated '' I have not collected all of valid Hadiths available in the book and I have collected Hadiths that have been accepted unanimously''. Bokhari has said '' I have kept hundred thousand valid Hadiths and two hundred thousand invalid Hadiths, but he has not narrated over 7275 Hadiths(repeated Hadiths) and according to the opinion of some persons, there are four thousand Hadiths with leaving out repeated ones.
Abd al-Rahman Ben Abi Bekr al-Siuti; Tadrib al-Ravi Fi Sharh Taghrib al-Navavi D (volume 1/ page 30); the publication house: Maktabe al-Riyaz al-Hadise-al-Riyaz; researcher: Abd al-Vahab Abd al-Latif
D. the presence of Ali Ben Monzar in the Saqlyn Hadith
Fault that Dr Salus have made in relation to the Saqlyn Hadith was '' the second narration of Termezi Ali Ben Monzar was Kufi and he was considered as one of the Kufi Shias.
Asar al-Emame Fi al-Faghe al-Jafari and Osule
Analysis and criticism of doubt
It is referred that the Shias will not have negative effects on his Hadiths whereas the narrator is reliable.
Al-Bani; Selsele al-Ahadith al-Sahihe( volume 4/ pages 356-358)
It can be understood from the translation of Ali Ben Monzar Kufi that he was considered as sheikhs of Termezi, Ebn Maje, Nesai and most of dignitaries of Hadith Imams such as: Abu Hatem, Motayyen, Ebn Mende, Sajezi, Ebn Saed and Ebn Abi Hatem. The writer of the book '' Tahzib'' has written about this.
روى عنه : الترمذي ، والنسائي ، وأبن ماجة ، وأبو بكر أحمد ابن جعفر بن محمد بن أصرم البجلي ، وأحمد بن الحسين بن إسحاق الصوفي الصغير ، وأبو علي أحمد بن محمد بن مصقلة
'' Termezi, Nesai , Ebn Maje Abu Bakr …have narrated from him''.
Al-Mezi; Tahzib al-Kamal (volume 21/ page 146)
Most of the Sunni scientists, such as: Abu Hatam Razi, Nesaei, Ebn Habban , Ebn Namir and others, have tvsykhed uo him.
قال عبد الرحمان بن أبي حاتم سمعت منه مع أبي وهو صدوق ، ثقة
قال النسائي: شيعي محض ثقة . وذكره ابن حبان في كتاب " الثقات. وقال محمد بن عبد الله الحضرمي ... سمعت ابن نمير يقول هو ثقة صدوق
Ebn Hatam has said
'' My father and I heard from him that he was honest and reliable''.
Nesaei has said '' Ebn Monzar is Shiite and reliable''.
Ebn Haban has said
'' I heard from Ebn Namir that said '' he is reliable and honest''.
al-Mezi; Tahzib al-Kamal (volume 21/ page 146); al-Zehbi; Mizan al-Etedal volume 3/ page 157))
The third talk: contrast doubt
Another way that the opponents of Ahle Beit leadership chose to neutralize the Sakhalin Hadith was from the way of contrast doubt. Hence, some of the Sunni scientists have presented some Hadiths that are in contrast with the Sakhalin Hadith in their opinion which we will survey them.
A) The contrast of the Saqlyn Hadith with Hadith '' Ahsabi Kalnejum''
One of Hadiths that you opposed was a Hadith from the prophet (peace of Allah be upon him and his descendants) in the rank of the companions and obeying them that has been said in the Sunni Hadith books. The prophet bade
«أصحابي كالنجوم بأيّهم اقتديتم اهتديتم»
My companions are like stars of the sky which whoever follows them will be guided.
The contents of this Hadith say to us that the companions of the messenger of God are sign and representative of guiding and leading people and a certain person among the companions has not been specified so that preference and grade can be made. On the other hand, according to the content of the Sakhalin content, guide and growth is on the basis of obeying Ahle Beit (peace be upon them). Hence, adding between two contents and interpreting them are not possible because all of the companions have been introduced as leaders and signs of saving and Ahle Beit has been introduced as leaders and savors of the nation in the Saqlyn Hadith.
After Amadi, one of Sunni dignitaries, expressed the meaning of Ahle Beit and attributed it to the wives of the prophet, he referred to the aspect of the contrast and said'' there is no need to consider getting rid of going astray in obeying Ahle Beit because the prophet (peace of Allah be upon him and his descendants) bade the Hadith of obeying the companions against Sakhalin Hadith.
Ali Ben Muhammad Alamadi Abu al-Hasan; al-Ahkam Fi Osul al-Ahkam; publication house: Dar al-Ketab- Beirut- 1404; al-Tabe al-Ola; researcher: D. Seyed al-Jamili