Shia Reasoning [Electronic resources] نسخه متنی

This is a Digital Library

With over 100,000 free electronic resource in Persian, Arabic and English

Shia Reasoning [Electronic resources] - نسخه متنی

Sayyed Reza Husaini Nasab, Supervised by: Jafar Subhani

| نمايش فراداده ، افزودن یک نقد و بررسی
افزودن به کتابخانه شخصی
ارسال به دوستان
جستجو در متن کتاب
بیشتر
تنظیمات قلم

فونت

اندازه قلم

+ - پیش فرض

حالت نمایش

روز نیمروز شب
جستجو در لغت نامه
بیشتر
لیست موضوعات
توضیحات
افزودن یادداشت جدید



.












.

Supervised by: AyatollahJafar Subhani

Shia Reasoning

Written by: Sayyed Reza Husaini Nasab

Translated by: Tebyan Cultural and Information Center Qom Office

Preface

In the name of Allah, the Beneficent the Merciful

The aware individuals of the circumstancesdominating over the Islamic world, know very well that today the IslamicNation is torn apartinto nations and each nation having its own way and traditon.Consequently, the control of their lives is in the hands of individuals whobelieve their lordship and existence to be bound to aggravating differences.Thus, they invested in this way in different forms and are using anypossible means.

There is no argument that among the Islamicsects, there are matters of dispute, although most of them are related to(Kalaam) scholastic theology ( or discourse matters)which the Islamic scholars are its founders and the ordinary people are unawareof these differences. Howeve, alongside the matter of dispute, common axisesexist which constitute the junction loop among them. Moreover, the commonpoints exceed the points of difference. In spite of all of that, the leaders ofdifference depend upon these differences and avoid disclosing the commonmatters.

In one of the conferences related toProximity between the Islamic Sects, it was assigned to me to explain the subject of theJurisprudential schools regarding Private Affairs (marriage, divorce,inheritance) I presented a thesis inthis regard which provoked the admiration of the participants. It was never -before viewing the study acceptable for them that the Shia jurisprudence inmost of the matters related to these three subjects,had the same view as the Sunni four present sects.

They are putting hands on fire from faraway, thinking that the Shia are a group cut fromother Islamic groups. Day and night they in their mass media are speakingagainst this oppressed group in history. This is nothing but serving the commonenemy and facilitating his mission. I advise this unaware group to have a closerelation with the Shia and to contact with their scholars and knowledgeableindividuals, which willresult in removing the barriers of unawareness from their eyesand would show the Shia as their full blood-brother being this the aim whichthey were after for centuries. Thus in this way achieving the meaning of thisverse that: Surely this Islam is yourreligion, one religion (only), and I am your Lord, therefore, serve Me.(Anbeya:92)

One of the very old tricks of Imperialismamong the Islamic nations is projecting dubious matters and increasing doubtsso as to harm the glorious Islamic Revolution in this way. This is a very oldmethod that had been widely spread in the late century in different ways in theMiddle East and else where.

In the time of pilgrimage to Mecca, amongof the pilgrims who have become acquainted with the Islamic revolution and onthe other side the evil propaganda of the enemies has caused disturbance intheir mind, when meeting the Iranian pilgrims raise questions and ask for theiranswers.

In order to fulfil this need, most of thequestions which usually have the religious and cultural aspect are accumulatedin this set and the respected scholar Sayyed Reza Hossaini Nasab, under my supervision,has arranged the answers, and to the extent permissible, work was done toexplain them. For the purpose of regarding being brief in answering, wesufficed with necessary amount, more explanation and detail was assigned toanother time.

We hope that thisinsignificant service be accepted by the Imam of theTime our souls be sacrificed for him.

Qom Howza Elmia

Jafar Subhani

Question:

Which is the correct phrase according to the Hadith, waetrati or wa sunnati:

The narrations ofthe very well known Thaqalain have been recorded in the books of tradition intwo ways that we shall now illuminate so as to find out which the correct oneis.

Gods book and the household

Kitab Allah wa etrati ahlu baiti

Gods book and my sunnah

Kitab Allah wa sunnati

ANSWER:

The correct andconfirmed tradition from the honored prophet (p) is exactly noted down as waahlu baiti

The narrationhaving sunnati instead of ahlu baiti is false and rejectedwhen looking at its chain of transmission.On the other hand, the tradition having wa ahlu baiti isperfectly sound and correct.

TheAuthenticity of the narration, wa ahlu baiti.

This text was passed on by two great narrators,

Muslim in his Sahih narrated from Zaid bin Arkam that:

Gods messenger was one day besides apool called Khum between Mecca and Madina, where he addressed the people bybeginning with the praise and the glorification of Allah, then admonished thepeople and said,

O people, I am but a human beingand soon my Gods messenger is coming (to take my soul) and I will have tosubmit (the call), thus I am leaving behind you two weighty things. The firstof which being Gods book of guidance and light, So cherish this book of Allahand hold fast to it he then emphasized and encouraged the significance ofholding fast to Gods book, then continued, wa ahlu baiti, I remindyou of God regarding my household, I remind you of God regarding my household!1

This text was also narrated by Daremi in his Sunan2. It should be mentioned that the authenticity ofboth is very clear leaving us without any speck of doubt.

Tirmidhi narrated this text mentioned the phrase, wa etrati ahlu baiti

This text is as follows:

I am leaving amongst you that ofwhich if you hold fast to, will never be mislead after me; and one is thegreater than the other: Gods book is astretched string hanging from the heaven to the earth, and (the other is) myhousehold (wa etrati ahlu baiti), these two will never be separated tillwe meet at the pool, therefore, observe your behavior with my trusts.3

Muslim and Tirmidhi who are the authors of Sahih andSunnan, both emphasized on the phrase,ahlubaiti, this is sufficient to prove our view. The authenticity of both is perfect and hasspecial credibility raising no objections.

The authenticity ofthe text wa sunnati instead of wa ahlu baiti is a forged one,which in addition to its weakness in authenticity, was fabricated by theUmayyad agents:

Hakeem Nishapouri in Mustadrak narrates the mentioned text with the following chain of transmission: Ismael bin Owais from Abi Owais from Thour bin Zaid Al-dailami from Arkamah from Ibn Abbas that Gods messenger said:

Opeople, I have left among you that if you hold fast to, will never be misled.Gods book and the Prophets sunnah.4

Among thenarrators are the father and the son who are the defect of the chain ofnarrators; Ismael bin Abi-owais and Abu- Owais who are not only unauthorized,but are also accused of lying and forging.

Theview of the authorization of these two scholars.

Hafiz Al-Mazzi (ofthe experts in the art of authorization) said:

Abu-Owais and hisson are considered as weak chain of narrators.

He also narratedfrom Yahya bin Moeen that these two stole narrations.

Ibn Moeen has alsomentioned regarding the son of Abu-Owais of his being unreliable.

Nessai have saidregarding the son that,

He is weak andunreliable.

Abu Qasim Lalekaesaid:

Nessai hasmentioned a lot about him to the point of confirming that his traditions oughtto be abandoned.

Ibn Odai (of thescholars of authorization) said:

Ibn Abi-Owais has narrated traditions from his uncleMalik, whom nobody acknowledged.5

Ibn Hajar in theintroduction of Fath al-bari said:

One can neverargue using a tradition from Ibn Abi-Owais, due to Nessais reproachement ofhim.6

Hafez Sayyid Ahmadbin Seddeq in the book of Fath al-Malik Al-ali narrates from Salma bin Shaibhaving heard Ismael bin Abi-Owais saying:

Whenever thepeople of Madina had a difference and separated into two groups regarding a depute, I made up a tradition.7

Therefore the son(Ismael bin Owais) is proclaimed to have forged traditions, and Ibn Moeenaccused him of lying. Moreover, histradition is not mentioned in any of the two Sahihs of Muslim and Tirmidhi,or any other sound books of traditionsfor that matter!

As far asAbu-Owais is concerned, it suffices to comment that Abu-Hatim Razi in the bookof Jarh and Tadeel said:

His traditionscan be written but cannot be used for proving a point; and his narrations arenot reliable enough for the purpose.8

Abu-Hatim alsomentioned from Ibn Moeen that Abu-Owais was not reliable.

Therefore the narration having these two as the chain ofnarrators is never valid. Moreover, itis in disagreement with a sound and confirmed narration.

The point worth observing is that Hakim Nishpouri admittedthe weakness of this tradition and therefore didnt involve himself incorrecting its authenticity.

However, he broughtevidence proving the correctness of its content.

Anevidence which is weak in itself and unreliable in its authenticityThereby, instead of strengthening the original tradition, has increased toits weakness.

The weakevidence that he placed forward is as follows:

The second chainof transmission of the narration wa sunnati:

Hakim Nishapouriwith the chain of narrators that will be mentioned shortly after, narrates9 from abu-huraira:

I am leavingamong you two things that you will never be mislead ifyou hold on to them: Gods book and mySunnah and they will never separate till they join me at the pool.10

This text was narrated by Hakim with thefollowing chain of transmission:

Al-Zabee from Salehbin Musa Al- talhe from Abdul-Aziz bin Rafia from Abi Saleh from Abu Huraira.

This tradition issimilarly forged as the previous one, among the authorities of the chain ofnarrators being Saleh bin musa Al-Talhi about whom we already mentioned theview regarding the reliable schoalers.

Yahya bin Moeensaid:

Saleh IbnMusa is not reliable.

Abu Hatim Razisaid,

His narration is abandoned.11

Ibn Hajar inTatheeb Al-tahtheeb wrote:

Ibn Hatim said: Saleh bin Musa ascribes to trustedindividuals, words which are not similar to their speech. Adding that,

His tradition isrenounced and he is continuously narrating those traditions that are alreadyrejected.12

Ibn Hajar alsomentions in Al- Taqreeb13 that:

His tradition isabandoned.

Thahabi inAl-Kashif14 said:

His traditionis weak.

Thahabi alsonarrated in Mizan Al-Etedal15 the abovementioned and discussed tradition from him saying:

This is one ofthe rejected traditions.

Thirdchain of transmission of the narration wa sunnati.

Ibn Abdul-ber inthe book Al-Tameed16 mentions this text withthe following chain of transmission:

Abdul-Rahman binyahya from Ahmad bin Saeed from Muhammed bin Ebrahim Al-Dbaili from Ali binZaid Al-fraedi from Al-hurairi from Katheer bin Abdulla bin Omar bin Auf fromhis father and from his grandfather.

Imam Shafee said the following regardingAbdulla:

He is one ofthe pillars of lying.17

Abu dawoodsaid:

He is one ofthe liars. 18

Ibn Hebban said:

Abdullah binkatheer narrated a book of narrations from his father and grand-father, thebase of which is forgery; that narrating from that book or even from Abdullahis prohibited except for the purpose of denying and criticizing it.19

Nessai andDar-kotni said:

His narration isabandoned.

Imam Ahmad said:

His traditionsare rejected and he is not reliable.

Ibn Moeen has thesame view.

It is surprising thatIbn Hajar in the book of Al-Taqreeb sufficed with only describing him asweak in his biography, and called the ones who accused him of lying, asexaggerators. While the leaders in theauthorization accused him of lying and forgery.

Thahabi even mentioned that:

His speech is weak and groundless.

Narrating without authenticity:

Malik inAl-Mowata narrated it without authenticity (mentioning all the chain ofnarrators and in a morbid way) we all know that such a tradition is worthless.20

This study clearly proves that the tradition of wasunnati is made up by narrators who happened to be liars and the Umayyadagents, who forged the tradition in opposition to the sound tradition, waetrati.

Therefore, it is necessary for the leaders and the religiouspublic speakers to renounce the tradition that was not related by the Holyprophet and instead acquaint the people with the correct tradition, the onewhich Muslim mentioned in his Sahih as ahlu baitiand Tirmidhiwith the phrasing etrati wa ahlu baiti. It is the duty of the true seekers ofknowledge to study the knowledge of tradition so that they can dinstinguish thecorrect tradition from the weak and forged one.

In conclusion we remind you that what the Holy prophet meantby Ahlu baiti was his very own household whose revered members werethe lady of light, Fatema, Hassan and Hussein (peace be on them all) BecauseMuslim in Sahih21 and Tirmidhi in Sunnan22 narrated from Ayesha, the verse,

Allah only desires to keepaway the uncleanliness from you, O people of the house! Andto purify you a (thorough) purification.

Was revealed to theprophet (peace be on Him and his household) in the house of Umm Salma, so theHoly prophet called Fatema, Hassan and Hussein and covered them with a cloak,and Ali was behind him, thus Prophet covered Ali also with the cloak, thensaid:

O God, these aremy household (ahlu bait), remove from them all the uncleanliness and purifythem.

Umm Salmasaid:

O prophet ofGod, am I also included (in your ahl -bait)?

He replied:

You remain inyour place (dont come under the cover) and you are in the path of goodness.23

Context of thenarration of Thaqalain:

Two results canbe drawn from the honored Prophets mentioning of the etrat besidesthe Quran, and from describing both as Gods authority among the nation.












.
/ 21