Hadith: His fathers name would be like name of my father.

This is a part of authentic hadith from prophet (sallalahu alaihi wa ala alihi wa sallam) about Mahdi, and as it obvious it doesn’t suitable for shias. Because as we know they are still waiting for their 12-th Imam, who is Mahdi in their view. And his father as they do believe was Hasan al-Askari. But name of father of our noble prophet (sallalahu alaihi wa ala alihi wa sallam) was Abdullah. That’s why we can see shias trying to weaken this report.

However this report is saheeh.

It was transmitted via different routes:

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Shia sheikh Ali al-Mohsin – Bilal is unknown!

Don’t be surprized, Bilal ibn Rabaha, the muazin of prophet (sallalahu alaihi wa ala alih wa sallam) is unknown in the view of shia scholars!

Q/A from shia website.

السؤال :

بسم الله الرحمن الرحيم

سماحة الشيخ علي آل محسن حفظه الله تعالى،

ما هو حال بلال بن رباح عند الشيعة الإمامية أعزهم الله؟ لا نجد له ذكراً بعد وفاة النبي (ص) إلا عودته للمدينة من الشام و أذانه في حياة الزهراء عليها السلام. هل كانت له أدوار أخرى في أيام الإمام علي (ع) و غصبهم للخلافة؟ أو الإمام الحسن و الحسين (ع)؟

هل هناك اختلاف في حاله عند العلماء؟ و إن كان يوجد فما هو رأيكم أنتم؟

وفقكم الله لكل خير…

الجواب:

السلام عليكم ورحمة الله وبركاته، وبعد:

بسم الله الرحمن الرحيم

اختلف علماؤنا الأعلام في تحقيق حال بلال بن رباح، فمنهم من وثقه، كالعلامة الحلي قدس سره، حيث ذكره في الثقات في القسم الأول من كتابه خلاصة الأقوال، ص 27، وكذا فعل ابن داود في رجاله، ص 58. والمامقاني في رجاله 1/183.

ومنهم من عده ممدوحا، كالمجلسي قدس سره في رجاله ص 170 وفي كتاب الوجيزة، ص 39. فتكون أحاديثه عنده من الحسان.

ومنهم من توقف فيه، فحكم بجهالة حاله، كالسيد الخوئي قدس سره في معجم رجال الحديث 3/364، وهذا هو القول الراجح عندي، والله العالم.

والسلام عليكم ورحمة الله وبركاته.

Question:
Bismillah,
Dear esteemed Sheikh ‘Ali aal Muhssen may Allah preserve you,
What is the condition of Bilal ibn Rabah according to the Imami Shia? we find no mention of him after the Prophet “S” passed away except his return to Madinah from al-Sham and that he performed the call to prayer during the life of al-Zahraa (as). Did he play a role during the Caliphate of Imam ‘Ali “‘a” and when they stripped him of the Caliphate? or Imam al-Hassan and al-Hussein “‘a”?
Is there a difference of opinion amongst the scholars and if so what is your stance?
May Allah guide you to all that is good.
Answer:
al-Salamu Aleykum wa Rahmatullahi wa Barakatuhu,
Bismillah al-Rahman al-Raheem,
Our top scholars have differed on the condition of Bilal bin Rabah, some consider him reliable/trustworthy like al-‘Allamah al-Helli may Allah sanctify his secret when he mentioned him amongst the Trustworthy (thiqat) in the first part of his book Khulasat al-Aqwal p27, and so did Ibn Dawood in his Rijal p58, and al-Mamaqani in his Rijal 1/183.
Some considered him as being praised like al-Majlisi may Allah sanctify his secret in his Rijal p170 and in the book al-Wajeezah p39, so his narrations would be graded as “Hasan” according to him.
And some of our scholars has ruled that his condition is unknown like al-Sayyed al-Khoei may Allah sanctify his secret in his book of Rijal 3/364, and I share his opinion on this matter, Allah knows best, wal Salamu Aleykum wa Rahmatullah.
– end –

http://www.ansarweb.net/artman2/publish/85/article_2461.php

PS. Contributed by brother TripolySunni

Hadith: Aisha (r.a) and grave

The report about making an opening to the sky about the grave of Allaah’s Messenger (sallalahu alaihi wa ala alihi wa sallam). Ad-Daarimee reports in his Sunan (1/43): Abun-Nu’maan narrated to us:

Sa’eed ibn Zayd narrated to us: ‘Amr ibn Maalik an-Nukree narrated to us: Abul-Jawzaa Aws ibn ‘Abdullaah narrated to us, saying: “The people of al-Madeenah suffered a very severe drought, so they complained to ‘Aaishah, so she said:

“See the grave of the Prophet (sallalahu alaihi wa ala alihi wa sallam ), make an opening in the roof above it, so that there is nothing between it and the sky.” He said: So they did so, and we were blessed with rain such that the crops grew and camels became fat and swollen, so it was called the year of increase.”

This chain of narration is weak and cannot be used as a proof due to three reasons:

(i) Sa’eed ibn Zayd who is the brother of Hammaad ibn Zayd is somewhat weak. Al-Haafidh said about him in at-Taqreeb: “Generally acceptable, but he makes mistakes.” Adh-Dhahabee said about him in al-Meezaan: “Yahyaa ibn Sa’eed said: ‘weak’, and as-Sa’dee said: ‘He is not a proof, they declare his ahaadeeth to be weak.’ An -Nasaa’ee and others said: ‘He is not strong’ and Ahmad said: ‘He is all right.’ Yahyaa ibn Sa’eed would not accept him.”

(ii) It is mawqoof, coming only from ‘Aaishah and not from the Prophet (sallalahu alaihi wa ala alihi wa sallam), and even if the chain of narration upto ‘Aaishah were authentic then it would not be a proof since it is something open to personal judgement in which even the Companions are sometimes correct and sometimes incorrect, and we are not bound to act upon that.

(iii)     That the Abun-Nu’maan in its isnaad is Muhammad ibn al-Fadl, who is known as “Aarim1. He was originally a reliable narrator except that he deterio – rated at the end of his life. Al-Haafidh Burhaanud-Deen al-Halabee mentions him amongst those who deteriorated in later life in his book:al-Muqaddimah (p.391) and he says: “The ruling about these people is that the narrations of these people are accepted if reported from them by people who heard from

them before they deteriorated. But narrations reported from them by those who heard from them after they deteriorated, or narrations reported from them by people about whom we do not know whether they heard from them before they deteriorated or after, then these narrations are to be rejected.” I say: We do not know whether this report was heard by ad -Daarimee from him before or after his memory deteriorated, so it is therefore not acceptable, and cannot be used as evidence.133Then Shaikhul-Islaam Ibn Taimiyyah said in ar-Radd ‘alal-Bakree (pp68-74):

“What is reported from ‘Aaishah, radiyallaahu ‘anhaa, that an opening was made above his grave to the sky, in order for rain to be sent down, then that is not authentic. Its chain of narration is not reliable, and a clear proof of its being a lie is the fact that no such opening existed above the house at all in the whole of the life of ‘Aaishah. Rather it remained as it had been in the time of the Prophet (sallalahu alaihi wa ala alihi wa sallam), part of it being covered and a part uncovered. The sun used to shine into it as is established in the two Sabeehs from ‘Aaishah that the Prophet (sallalahu alaihi wa ala alihi wa sallam) used to pray the ‘Asr Prayer whilst the sun was shining into her house and not producing shade. Then the room remained like that attached to the mosque of the Messenger (sallalahu alaihi wa ala alihi wa sallam)… then the Prophetic room was entered into the mosque. Then a high wall was built around the room of ‘Aaishah, which contained the grave. Then after that a window was built in the roof so that it was possible to enter through it if there was a need to sweep it clean. But as for the presence of such an opening during the lifetime of ‘Aaishah, then it is a clear lie. Even if that were true then it would only be a proof that the people had not used to seek from Allaah by means of the right of a created being, and that they had not used to make tawassul in their supplication by means of a deceased person, nor ask Allaah through him.

Rather they opened up an opening above the grave so that mercy should descend upon it. They did not make any supplication by means of his right, so what is the connection between this and that?! (end of quote from sheikh Albani).

May mercy of Allah be upon sheikhana Albani, which deal with this and many other doubts of heretics in his work, which could be find here.

All I want to add, as said our beloved sheikh, even if this report would be saheeh, it by no way would be an ammo for mushriks which are making istigatha to dead awliyah.  Because in it NO indication in it that it’s permitted to ask dead awliya for something. The latest point that it could be used for, it’s tabarruk, which no one from scholars has ever denied. But want to repeat again, if it would be saheeh.

Ali was a chief of arabs?

Sheikh Muhammad ibn Darwish al-Khoot in “Asna Mattalib” (p 172, darul kitabul arabi) said:

765-خبر سيد العرب علي
له شواهد كلها ضعيفة ومال الذهبي إلى أنها موضوعة

Hadith – 765. Ali chief of Arabs. It has a lot of witnesses, all of them are weak, and Dhahabi inclined to (opinion) that it’s fabrication.

 

 

Did Ali lifted the door of khaybar?

Sheikh Muhammad ibn Darwish al-Khoot in “Asna Mattalib” (p 129, darul kitabul arabi) said:

568-حديث حمل علي باب حصن خيبر
أورده ابن إسحاق في سيرته قال السخاوي طرقه كلها واهية وأنكره بعض العلماء

Hadith  – 568. Ali picked up the door of the fortress of Khaybar.  Ibn Ishaq brought this in his “Seerah”. As-Sahawi said: All ways of it are weak, and it was rejected by some scholars.

Athar: I don’t know anyone worshipping…

Hadith from Ali, as if he said:  I don’t know anyone worshipping in this nation after prophet, except me. I worshipped to Allah nine years before anyone in this nation.

First of all we should notice that text of hadith in itself is odd, because it’s well known that between first people who accepted Islam, were: Khadija, Abu Bakr, Zayd, Ali and others. We can’t say that people who accepted faith abandoned worship when it was written upon Muslims, and no one except Ali, didn’t pray. That would be ridiculous assumption.

As for the way of transmissions.

It was narrated by Nasai in “Khasais” (#8, maktabatul Muala, Kuwait), and by him in “Sunnan al-Kubra” (#8396), ibn AbdulBar narrated second sentence of this hadith in “Istiab” (1/337), but there instead of nine years, mentioned 5 years.

Nasai narrated it via chain: Ali ibn al-Munzir – Muhammad ibn Fudail – Ajlah al-Kindi – Abdullah ibn Abu Huzayl – Ali.

All narrators except ibn Abu Huzayl were shias.

Chain in “Istiab” contains Hubbat Ureni and he was abandoned. Ibn Maeen and ibn Hirash said he was nothing. Dhahabi noticed that he was from extreme shias. (“Mizanul itidal” 1/450).

 

Hadith al-Khalifatayn

Text of hadith:

“I will always leave among you two successors: the Book of Allah, a rope stretching between the heaven and the earth, and my ahlalbayt. Both shall never separate till they return to me at the pool”. (Text quoted from “Majmau zawaid”).

It was narrated by Tabarani in “al-Kabir” (4921, 4922), ibn Abu Asim in “Sunnan” (see “Zilal ul jannah” 1548, 1549) , ibn Abu Shaiba in “Musannaf” (31679), al-Qawere in additions to “Fadhail as-sahaba”, Ahmad in “Musnad”.

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