Shia scholar Muhammad Jamil Hamud al-Amuli in his book “”Abhaul Madad Sharhul Mutamaru Ulamau Bagdad” (2/5) said: Continue reading
In the Name of Allah, the Beneficent, the Merciful
In the previous article, Alteration and Reorientation of Text in Twelver Shi`ism, we discussed how a pattern of alteration to ahadith in Twelver books can be detected, where previously non-Twelver narrations (including explicitly pro-Sevener/Waqifi narrations) will be altered to reflect the later Twelver theology. In this article, we will focus on one scholar in particular, Muhammad b. `Ali b. al-Husayn b. Babuwayh al-Qummi, famously known as Shaykh Saduq, one of the most prominent figures in Twelver Shi`i hadith collections, whose Man La Yahdaruhu a-Faqih is considered one of the found major canonical source collections of Shi`i hadith. Many – even most – of the very pro-Twelver narrations that people will cite are to be found in his books such as his Kamal ad-Deen, and so it is important to analyze how reliable the man himself was in what he would report. Continue reading
Bismillah wa salatu wa salamu ala rasullah.
Shaykh of shias al-Khui said in his book “Mojam ar-Rijaal”:
بقي هنا شىء: وهو أنّ الشيخ الصدوق : قدّس سرّه : قال في أماليه: حدّثنا محمد بن الحسؤن الصفّار، قال: حدّثنا العبّاس بن معروف. الحديث الاوّل، من المجلس 68.
وقال في الحديث 2 من المجلس 82: حدّثنا محمد بن الحسن الصفّار، عن يعقوب بن يزيد. وقال في العلل: الجزء 1: حدّثنا محمد بن الحسن الصفّار، عن العبّاس بن معروف، باب 34، العلّة التي من أجلها دفن إسماعيل أمّه في الحجر، الحديث 1.
وظاهر هذه الجمل، أنه : قدّس سرّه : يروي عن الصفّار بلا واسطة وهو شيخه، ولكن هذا أمر غير ممكن، فإنّ الصفّار مات سنة مائتين وتسعين على ماعرفت، والشيخ الصدوق : قدّس سرّه : ولد بعد ثلاثمائة، فكيف يمكن أن يروي عنه
and one question remains. He (Muhammad as-Saffar) was from shaykhs of shaykh Saduq. He (Saduq) said in al-Amali: Narrated to us Muhammad ibn al-Hasan as-Saffar – narrated to us al-Abbas ibn Maroof. See 1 hadith from 68 gathering. And in 2 hadith from 82 gathering: narrated to us Muhammad ibn al-Hasan as-Saffar from Yaqub ibn Yazid. And he said in al-Ilal, first volume: narrated to us Muhammad ibn al-Hasan as-Saffar from al-Abbas ibn Maroof …………………. And obvious from this, that he (Saduq) narrated from as-Saffar without any intermediate, and he was his shaykh. BUT THIS IS NOT POSSIBLE. Because as-Saffar died in 290 year, from what is known. And shaykh Saduq born after 300 year. And how is it possible that eh narrated from him?
Another example of “honesty” of Saduq.
al-Khui also said in other place of his book (9/83):
الرابعة: أن الصدوق ذكر في الامالي، المجلس 63، الحديث 1: حدثنا سعد ابن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى… الحديث. وظاهر هذا الكلام رواية الصدوق عن سعد بن عبد الله بلا واسطة، وهذا أمر غير ممكن، فإن سعد ابن عبد الله مات سنة (299) أو سنة (301) فكيف يمكن أن يروي عنه الصدوق المتولد بعد ذلك
4-th: as-Saduq mentioned in al-Amali, gathering 63, hadith 1: narrated to us Sad ibn Abdullah – narrated to us Ahmad ibn Muhammad ibn Eisa… al-hadith. And apparent from these words that he Saduq use to narrate from Sad ibn Abdullah without any intermediate. And this is not possible. Because Sad ibn Abdullah died in 299 or 301 year. And how Saduq which bore after could narrate from him?
Bismillah wa salatu wa salamu ala rasulullah.
Salam alaikum wa Rahmatullah.
Once we have already posted an evidence from known shia scholar Jafar Subhani, where he clearly tampered hadith from Sunnan Tirmizi.
Just to remind people, imam Tirmizi narrated:
823 _ عن صالح بن كيسان عن ابن شهاب أن سالم بن عبد الله [ حدثه أنه سمع رجلا من أهل الشام وهو يسأل عبد الله بن عمر عن التمتع بالعمرة إلى الحجفقال عبد الله بن عمر : هي حلال فقال الشامي : إن أباك قد نهى عنها فقال عبد الله بن عمر : أرأيت إن كان أبي نهى عنها وصنعها رسول الله صلى الله عليه وسلم أأمر أبي نتبع أم أمر رسول الله صلى الله عليه وسلم فقال الرجل : بل أمر رسول الله صلى الله عليه وسلم فقال لقد صنعها رسول الله صلى الله عليه وسلم ]
(Chain) fr0m Salim ibn Abdullah which narrated to him that he heard a man from people of Syria asking Abdullah ibn Umar about tammatu of umra to haj, and Abdullah ibn Umar said: Its permitted….
Shaykh of shias al-Muzaffar in his book “Dalail as-Sidq” (7/275), chapter words of Allama al-Hilli: Continue reading
Bismillah wa salatu wa salamu ala rasullah. Salam alaikum wa Rahmatullah. Those readers who spent some of their times by browsing our blog, seen some articles about famous and known shia shaykh as-Saduq, ibn Babaweyh al-Qummi. However, we’d like to present couple of additional quotes from shias scholars and books, and some old one from other editions. Continue reading
Now we will just quote Yasir al-Habis which answers on the question about Masoode.
He (laanatullah) said:
Al-Mas’oudi is: Abu-Hassan, Ali, son of Hussain al-Mas’oudi al-Kufi. He is one of our Imami scholars and historians, and he is praised by our scholars, as you may notice in the books of biographies. His book “Ithbat al-Wasiya” is magnificent in its content; in it he confirms through clear and obvious evidences that the our Master, the Commander of the Faithful, is the success of our Master, the Messenger of Allah (may Allah’s blessings be upon them and their families).
And Yasir (may Allah fill his belly with fire) also said:
Anyhow, this man is one of the significant Shi’a, and his ancestry goes back to Abdullah, son of Mas’oud, and that is why he is being labeled as ‘Al-Mas’oudi’.
SCREEN SHOT: Continue reading
Unfortunately the later you go, the more fabricators this sect produces.
al-Dhahabi says about al-Murtada in al-Meezan:
الشريف المرتضى المتكلم الرافضى المعتزلي، صاحب التصانيف
[al-Shareef al-Murtada, the out-spoken, Rafidhi, Mu`tazili, author of many works.]
Then he says that he had such a high station in the government that they appointed him as the head of Niqaabatal-Ashraaf. Continue reading
There is a famous shia narrator Hisham ibn al-Hakam, and he was known mujasima (anthropomorphist). This fact well accepted by Islamic scholars, and at the same time it was several times testified by shias themselves. Continue reading
Not sure that there is a need in the introduction of ibn Tawus al-Hilli.
Just a quote from his book “Muhaj ad-Duat” (p 137, load here)
و من ذلك دعاء لمولانا أمير المؤمنين علي ع المعروف بدعاء اليماني
أخبرنا أبو عبد الله الحسين بن إبراهيم بن علي القمي المعروف بابن الخياط
And from this Dua to Mawlana commander of Faithful Ali (a), known as dua al-Yamane.
NARRATED TO US Abu Abdullah al-Husayn ibn Ibrahim ibn Ali al-Qummi, known as ibn al-Khayat…
Mushkilah: Abul Qasim ibn Tawus was born in 589 h.
Opinions? How to explain such gap between people who suppose to met? Because ibn Tawus clearly used term “and narrated to US”. That term suppose that they have to met each other.
May be they met when ibn Tawus was sleeping? I remember that sh. Mufid once debated with Umar in his dream. )
Sayeed Muhammad Taqi al-Mudarissi said in his book “al-Erfaan al-Islami” (p 399) said: Continue reading
Today we have something fun to play with Continue reading
Book: Nafi yamwul ashr fi sharhil babi hadi ashr of allama al-Hilli
Commentator: Faqih Miqdad as-Suyuri (died 826 h)
( 2 ) حكي [ . . . ] عن السيد المرتضى والشيخ الطوسي رضي الله عنهما أنهما ممن نفى قدرة الباري تعالى قالا أنه خلاف الحق وقولهما رحمهما الله بذلك عجيب ( شرح ط ) .
It was narrated [……] from Sayyed al-Murtada and Shaykh at-Toose, may Allah be pleased with them, that they denied (existence) of ability (power – qudrah) of al-Bariy at-Taala, they said this contradicts to truth. And their saying of this, may Allah forgive them, is strange.
Note: Al-Bāriʾ is one of the name of Allah, see Quran 59:24
Majlisi in Biharul Anwar (1/66) wrote:
اسناد الابانة: عن الفزاري، عن أبي عبد الله الجوهري، عن القطيفي، عن عبد الله ابن أحمد بن حنبل، عن أبيه، عن أبي عبد الله محمد بن بطة العكبري.
The chain of Ibanah: From al-Fazaari from Abu Abdullah al-Jawhari from al-Qatiy from Abdullah ibn Ahmad ibn Hanbal from father from Muhammad ibn Butah al-Ukbari
Imam Ahmad born 164 died 241.
His son Abdullah was born in 213 died in 290.
Imam ibn Butah was born in 304 died in 387
Shia SITE says in his commentary of the Holy Quran:
There are traditions which are quite unacceptable, such as that Ali ibne Ibrahim narrates through his chain from Horrais from the Sixth Holy ‘main Jafar ibne Muhammad As-Sadiq that the Imam read the last portion of the Sura-Fateha as follows: “Sirata man an’amta alaihim, Ghairil Maghzoobe alaihim wa gahriz Zaalleen”, that is, he used the relative pronoun “Man” and, instead of “Ia” before “Zaalleen”, he used “Ghair”. It is obvious that this imagined recitation does not differ from the present recitation in substance, but it is so absurd that one can only ask why would some one like Ali ibne Ibrahim relate such nonsense. The Fatehatul Kitab is a chapter recited by the Muslims daily. There is no prayer without the recital of the Fatehatul Kitab, so it is impossible for the correct version to escape the memory of any Muslim over the age of five years. If a Muslim cannot retain one Sura of Fateha correctly, we have to read a Fateha on Islam! There is another group of traditions in support of Tahreef indicating that the Qur’an contains different sections, sections dealing with the Ahlul-Bait, their enemies, the exemplary events of old times, and the laws and precepts of Islam It is obvious that these kinds of traditions have nothing to do with Tahreef, ie.