The Sunnah of Wearing an `Aqeeq (Agate) Ring

الْعَقِيقُ يَنْفِي الْفَقْرَ وَ لُبْسُ الْعَقِيقِ يَنْفِي النِّفَاقَ

Imaam Al-RiDaa (عليهم السلام) said: “Al-`Aqeeq disallows poverty and wearing an `aqeeq disallows hypocrisy.”
Source:

1.       Al-Kulayni, Al-Kaafi, vol. 6, pg. 470, hadeeth # 470

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)

è Mir’aat Al-`Uqool, vol. 22, pg. 357

مَنْ سَاهَمَ بِالْعَقِيقِ كَانَ سَهْمُهُ الْأَوْفَرَ
Imaam Al-RiDaa (عليهم السلام) said: “One who partakes in (having an) al-`aqeeq his share is abundant.”
Source:

1.       Al-Kulayni, Al-Kaafi, vol. 6, pg. 470, hadeeth # 470

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)

è Mir’aat Al-`Uqool, vol. 22, pg. 357

The Extreme Dislike of Poetry to be Recited in a Masjid

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السلام عليكم

Here is an article by brother Abu Abdullaah (from Shiachat) concerning Poetry:

             I have seen many masaajid around the world that allow poetry, e.g. Nasheeds, Qaseedahs, Nauhas/Latmiyyah, Marsiyas, etc, to be recited in it. The following is the perspective of the Ahlul Bayt (عليهم السلام) regarding the impermissibility of reciting poetry in the masaajid and other such times. The only thing that is allowed is the recitation of the Holy Qur’aan in the masaajid.

            Now, as you will see from ahaadeeth, the A’immah (عليهم السلام) are very strict when it comes to having ONLY the Holy Qur’aan recited in the masaajid. Also, it is disliked to recite poetry in the month of Ramadaan (night and day), or in any night, when one has ihraam on, on the day of Jum’ah, and in the haram (Ka’bah), and in the masaajid:

مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ (وَ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ) عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ تُكْرَهُ رِوَايَةُ الشِّعْرِ لِلصَّائِمِ وَ لِلْمُحْرِمِ وَ فِي الْحَرَمِ وَ فِي يَوْمِ الْجُمُعَةِ وَ أَنْ يُرْوَى بِاللَّيْلِ قَالَ قُلْتُ وَ إِنْ كَانَ شِعْرَ حَقٍّ قَالَ وَ إِنْ كَانَ شِعْرَ حَق‏

Muhammad bin al-Hasan in his isnaad from ‘Alee bin Mahziyaar (and in his isnaad from Ahmad bin Muhammad all from Ibn Abee 'Umayr) from Hammaad bin 'Uthmaan, He said I heard Abaa '‘Abd Allaah (عليه السلام) say: Narrating poetry is disliked while fasting, and while in iHraam, and in the Haram and on the day of Jum'ah and to narrate in the night. He said: I said: and If the poem was true? He said: And (even) if the poem was true.

Source:

1.        Al-‘Aamilee, Wasaa’il Al-Shee’ah, vol. 10, pg. 169, hadeeth #13137

2.       Al-Toosee, Al-Tahdheeb, vol. 4, pg. 195, hadeeth #6

Grading:

1.             Al-Majlisi said this hadeeth is Da’eef ‘Alaa Dhaahir Aw Muwaththaq (Apparently Weak or Reliable)

è Milaadh al Akhyaar, vol. 6, pg. 516

But the alternate chain for this is SaHeeH (Authentic), taken from Tahdheeb:

 و عن علي بن مهزيارعن محمد بن يحيى عن حماد بن عثمان قال سمعت أبا عبد الله ع يقول‏

وَ بِالْإِسْنَادِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَ لَا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لَا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَ إِنْ كَانَ فِينَا 

And in the isnaad from Hammaad bin 'Uthmaan from Abee 'Abd Allaah (عليه السلام): says "Do not sing/recite poetry in the night and do not sing/recite (poetry) in the month of Ramadaan in the night and the day. So Ismaa`eel (bin Ja`far) said to him (عليه السلام): Oh Father, even if it is about us (meaning Ahl Al-Bayt)? He (عليه السلام) said: Even if it is about us.”

Source:

1.       Al-‘Aamilee, Wasaa’il Al-Shee’ah, vol. 10, pg. 169, hadeeth #13137

2.      Al-Toosee, Al-Tahdheeb, vol. 4, pg. 195, hadeeth #4

Grading:

1.   Al-Majlisi said this hadeeth is SaHeeH (Authentic)

è Milaadh al Akhyaar, vol. 6, pg. 515

وَ رَوَاهُ الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الصَّادِقِ ع‏ لَا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَ لَا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لَا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَ إِنْ كَانَ فِينَا 

And his narrating Al-Kulaynee from ‘Alee bin Ibraaheem from his father from ibn Abee ‘Umayr from Hammaad bin ‘Uthmaan from Al-Saadiq (عليه السلام): "Do not sing/recite poetry in the night and do not sing/recite (poetry) in the month of Ramadaan in the night and the day. So Ismaa`eel (bin Ja`far) said to him (عليه السلام): 'Oh Father, even if it is about us (meaning Ahl Al-Bayt)'? He (عليه السلام) said: 'Even if it is about us.'"

Source:

1.       Al-Kulaynee, Al-Kaafee, vol. 4, pg. 88, hadeeth #6

Grading:

1.             Al-Majlisi said this hadeeth is Hasan (Good)

è Miraat al- ‘Uqool, vol. 16, pg. 249

Al-Majlisee says about this hadeeth in Mir'aat Al-`Uqool:

و يدل على مرجوحية الشعر في الليل مطلقا و في شهر رمضان ليلا و نهارا و إن كان في مدح الأئمة عليهم السلام

"This indicates the unconditional incorrectness of poetry during the night, and during the night and day of the month of Ramadan, even if it is in praise of the imaamsعليهم السلام

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ص قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَمِعْتُمُوهُ يُنْشِدُ الشِّعْرَ فِي الْمَسَاجِدِ فَقُولُوا فَضَّ اللَّهُ فَاكَ إِنَّمَا نُصِبَتِ الْمَسَاجِدُ لِلْقُرْآنِ‏

Muhammad bin YaHyaa from Ahmad bin Muhammad from ibn MaHboob from ‘Abd Al-RaHmaan bin Al-Hajjaaj from Ja’far bin Ibraaheem from ‘Alee bin al-Husayn (عليه السلام): The Prophet (صلى الله تعالى عليه واله وسلم): “(If you) hear someone singing poetry in the masaajid say to him: ‘May Allaah tear your mouth. Verily, the masaajid is only appointed for the Qur’aan (recitation).’”

Source:

1.             Al-Kulayni, Al-Kaafi, vol. 3, pg. 369, hadeeth #5

Grading:

1.             Al-Majlisi said this hadeeth is Majhool (Unknown)

è Mir’aat Al-`Uqool, vol. 15, pg. 246

Here is a breakdown of the sanad (chain of narrators):

Muhammad bin YaHyaa Al-ATTaar is thiqah (trustworthy) according to:

1.           Al-Najaashee, Rijaal, pg. 353, person # 946

2.          Al-Hillee, Al-KhulaaSah, pg. 157, person # 110

3.          Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 18, pg. 40, person # 12004

Ahmad bin Muhammad bin ‘Eesaa Al-Ash’aree is thiqah according to:

1.             Al-Najaashee, Rijaal, pg. 81-83, person # 198

2.            Al-Toosi, Fihrist, pg. 61, person # 75

3.            Al-Toosi, Rijaal, pg. 351, person # 5197

4.           Al-Hillee, Al-KhulaaSah, pg. 13, person # 2

5.            Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 2, pg. 296, person # 897

Al-Hasan bin MaHboob Al-Suraad is thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 140, pg. 160, person # 198

2.      Al-Toosi, Fihrist, pg. 123, person # 162

3.      Al-Toosi, Rijaal, pg. 334, pg. 354, person # 4978, 5251

4.      Al-Hillee, Al-KhulaaSah, pg. 37, person # 1

5.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 5, pg. 89, person # 3070

6.      Al-Kashee, Rijaal, pg. 556, from the aSHaab al-Ijmaa’

‘‘Abd Al-RaHmaan bin Al-Hajjaaj is thiqah according to:

1.         Al-Najaashee, Rijaal, pg. 238, person # 630

2.        Al-Hillee, Al-KhulaaSah, pg. 113, person # 5

3.        Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 9, pg. 310, person # 6359

4.        Al-Kashee, Rijaal, pg. 442

Ja’far bin Ibraaheem Al-Ja’faree Al-Haashimee is thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 183, under his son’s title, Sulaymaan bin Ja’far (#483)

2.      Al-Hillee, Al-KhulaaSah, pg. 33 person # 64

3.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 4, pg. 47, person # 2111

Majlisee grades this hadeeth as majhool, but when he grades other ahaadeeth with the same sanad (chain of narrators), except for Ja’far bin Ibraheem, then it is SaHeeH:

1.       Al Kaafee, vol. 2, pg. 647, hadeeth # 2

2.      Al Kaafee, vol. 6, pg. 293, hadeeth # 9

3.       Al Kaafee, vol. 7, pg. 88, hadeeth # 3

So the problem with the chain has to be Ja’far bin Ibraaheem narrating from Imaam Zayn-ul-‘Aabideen (عليه السلام) or giving the narration to ‘‘Abd Al-RaHmaan. But Ja’far is trustworthy, and he was the companion of the 4^th and 6^th Imaams (عليهم السلام).

Then, Majlisee contradicts himself in Bihaar ul-Anwaar by saying:

الشَّيْخُ فِي الصَّحِيحِ عَلَى الظَّاهِرِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَمِعْتُمُوهُ يُنْشِدُ الشِّعْرَ فِي الْمَسَاجِدِ فَقُولُوا لَهُ فَضَّ اللَّهُ فَاكَ إِنَّمَا نُصِبَتِ الْمَسَاجِدُ لِلْقُرْآنِ

The Shaykh (Toosee) in the apparently SaHeeH (hadeeth) from ‘‘Alee bin Al-Husayn (عليه السلام): The Prophet (صلى الله تعالى عليه واله وسلم): “(If you) hear someone singing poetry in the masaajid say to him: ‘May Allaah tear your mouth. Verily, the masaajid is only appointed for the Qur’aan (recitation).’”

Source:

1.       Al-Majlisee, Behaar ul-Anwaar, vol. 80, pg. 363

Conclusion:

When poetry is being done in the masaajid, it is our duty to make sure we try to adhere to the sunnah and stop poetry from being done.

Finally, the ahaadeeth say not to do poetry in the month of Ramadaan (night and day), or in any night, when one has ihraam on, on the day of Jum’ah, and in the haram (Ka’bah), and finally, in the masaajid.

السلام عليكم

12 Imaams Mentioned by Name Explicitly in a SaHeeH Hadeeth

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السلام عليكم

            I would like show a hadeeth that mentioned the 12 Imaams explicitly by name one after another. This is a question posed to us, if there is any SaHeeH hadeeth that EXPLICITLY mentioned the names of the 12 Imaams one after another.

            This is posed to us, because of the many different sects of Shee`ah Islaam, especially after the 6^th Imaam عليه السلام. Sometimes the major SaHabas of the Imaams went to another supposed “Imaam”.

            One a side note, this hadeeth can also be daleel (proof) for the existence of Prophet Al-Khidr عليه السلام, and that he is still alive.

            This hadeeth is beautiful put by our Imaam. Here is the hadeeth.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ع وَ مَعَهُ الْحَسَنُ بْنُ عَلِيٍّ ع وَ هُوَ مُتَّكِئٌ عَلَى يَدِ سَلْمَانَ فَدَخَلَ الْمَسْجِدَ الْحَرَامَ فَجَلَسَ إِذْ أَقْبَلَ رَجُلٌ حَسَنُ الْهَيْئَةِ وَ اللِّبَاسِ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَرَدَّ عَلَيْهِ السَّلَامَ فَجَلَسَ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ عَنْ ثَلَاثِ مَسَائِلَ إِنْ أَخْبَرْتَنِي بِهِنَّ عَلِمْتُ أَنَّ الْقَوْمَ رَكِبُوا مِنْ أَمْرِكَ مَا قُضِيَ عَلَيْهِمْ وَ أَنْ لَيْسُوا بِمَأْمُونِينَ فِي دُنْيَاهُمْ وَ آخِرَتِهِمْ وَ إِنْ تَكُنِ الْأُخْرَى عَلِمْتُ أَنَّكَ وَ هُمْ شَرَعٌ سَوَاءٌ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع سَلْنِي عَمَّا بَدَا لَكَ قَالَ أَخْبِرْنِي عَنِ الرَّجُلِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ وَ عَنِ الرَّجُلِ كَيْفَ يَذْكُرُ وَ يَنْسَى وَ عَنِ الرَّجُلِ كَيْفَ يُشْبِهُ وَلَدُهُ الْأَعْمَامَ وَ الْأَخْوَالَ فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْحَسَنِ فَقَالَ يَا أَبَا مُحَمَّدٍ أَجِبْهُ قَالَ فَأَجَابَهُ الْحَسَنُ ع فَقَالَ الرَّجُلُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ لَمْ أَزَلْ أَشْهَدُ بِذَلِكَ وَ أَشْهَدُ أَنَّكَ وَصِيُّ رَسُولِ اللَّهِ ص وَ الْقَائِمُ بِحُجَّتِهِ وَ أَشَارَ إِلَى أَمِيرِ الْمُؤْمِنِينَ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَشْهَدُ أَنَّكَ وَصِيُّهُ وَ الْقَائِمُ بِحُجَّتِهِ وَ أَشَارَ إِلَى الْحَسَنِ ع وَ أَشْهَدُ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ وَصِيُّ أَخِيهِ وَ الْقَائِمُ بِحُجَّتِهِ بَعْدَهُ وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ الْقَائِمُ بِأَمْرِ الْحُسَيْنِ بَعْدَهُ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ الْحُسَيْنِ وَ أَشْهَدُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ بِأَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ مُوسَى بْنِ جَعْفَرٍ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُوسَى وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ بِأَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِيٍّ وَ أَشْهَدُ عَلَى الْحَسَنِ بْنِ عَلِيٍّ بِأَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى رَجُلٍ مِنْ وُلْدِ الْحَسَنِ لَا يُكَنَّى وَ لَا يُسَمَّى حَتَّى يَظْهَرَ أَمْرُهُ فَيَمْلَأَهَا عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ قَامَ فَمَضَى فَقَالَ أَمِيرُ الْمُؤْمِنِينَ يَا أَبَا مُحَمَّدٍ اتْبَعْهُ فَانْظُرْ أَيْنَ يَقْصِدُ فَخَرَجَ الْحَسَنُ بْنُ عَلِيٍّ ع فَقَالَ مَا كَانَ إِلَّا أَنْ وَضَعَ رِجْلَهُ خَارِجاً مِنَ الْمَسْجِدِ فَمَا دَرَيْتُ أَيْنَ أَخَذَ مِنْ أَرْضِ اللَّهِ فَرَجَعْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَعْلَمْتُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ أَ تَعْرِفُهُ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ أَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ قَالَ هُوَ الْخَضِرُ ع 

Aboo Ja`far Al-Thaanee (Imaam Al-Taqee Al-Jawaad) said: "Once Amir al-Mu’minin `Alee عليه السلام came with al-Hassan and al-Husayn and he was holding the hand of Salman for support. He entered the sacred Mosque in Makka and sat down. Then a good looking and well dressed man came. He offered the greeting of peace to Amir al-Mu’minin `Alee عليه السلام who answered his greetings likewise and he sat down. He then said, "I will ask you three questions. If you would answer them I will acknowledge that the people who have acted against you in the matters of leadership after the Holy Prophet (s.a) they have acted against their own selves. Their actions have taken away peace from them in this world as well in the next life. If it would be otherwise, (you can answer) then you and those people will be the same." Amir al-Mu’minin`Alee عليه السلام said, "Ask whatever you would like." He said, "Tell about the man who sleeps. Where does his spirit go?" Tell about the man, how he remembers and forgets? Tell me about the man how do his children become similar to the aunts and uncles?" Amir al-Mu’minin `Alee عليه السلام turned to al-Hassan and said, "O Aboo Muhammad, answer him." The narrator has said that al-Hassan answered his questions. The man then said,

"I testify that there is no lord besides Allah and I continue to testify to this fact. I testify that Muhammad صلّى الله عليه وآله is the Messenger of Allah and I continue to testify to this fact I testify that you are the executor of the will of the Messenger of Allah and that you are the in charge of this task ((Leadership with Divine Authority) with His authorization." He pointed out to Amir al-Mu’minin عليه السلام with his hand. He then said, "I continue to testify to this fact." "I testify that you are the executor of his (Amir al-Mu’minin’s عليه السلام will and the in charge of this task ((Leadership with Divine Authority) by His authorization after him (Amir alMu’minin عليه السلام " He pointed out with his hand to al-Hassan عليه السلام. Then He then said, "I continue to testify to this fact."

"I testify that al-Husayn ibn `Alee عليه السلام will be the executor of the will of his brother and the in charge of this task ((Leadership with Divine Authority) with His authorization after him. 

"I testify in support of `Alee ibn al-Husayn عليه السلام that he will be the in charge of the task of al-Husayn after him.

"I testify that Muhammad ibn `Alee will be the in charge of the task of `Alee ibn al-Husayn عليه السلام after him.

"I testify that Ja‘far ibn Muhammad عليه السلام will be the in charge of the task of Muhammad ibn `Alee عليه السلام.

"I testify that Moosa will be the in charge of the task of Ja‘far ibn Muhammad after him.

"I testify that `Alee ibn Moosa will be the in charge of the task of Moosa ibn Ja‘far عليه السلام.

"I testify that Muhammad ibn `Alee عليه السلام will be the in charge of the task of `Alee ibn Moosa عليه السلام after him.

"I testify that `Alee ibn Muhammad will be the in charge of the task of Muhammad ibn `Alee عليه السلام after him.

"I testify that al-Hassan ibn `Alee عليه السلام will be the in charge of the task of `Alee ibn Muhammad عليه السلام after him.

"I testify in support of a man from the children of al-Hassan who will not be mentioned by his Kunya (father or son of so and so) or his name until he will rise with Divine authority to fill the earth with justice after being filled with injustice."

I offer you my greeting of peace O Amir al-Mu’minin عليه السلام and praay to Allah to grant you blessings and holiness." He then stood up and left. Amir al-Mu’minin عليه السلام said, "O Aboo Muhammad follow him and see where went." Al-Hassan ibn `Alee عليه السلام went out to find out (and came back) and said, "As soon as he stepped out of the Mosque I could not figure out in which direction of the earth of Allah did he disappear. I returned to Amir al-Mu’minin عليه السلام and informed him." He said, "O Aboo Muhammad, do you know him?" I said, Allah, the Messenger of Allah and Amir al-Mu’minin عليه السلام know best." He said, "He was al-Khidr عليه السلام "
Source:

1.       Al-Kulayni, Al-Kaafi, vol. 1, pg. 525 – 526, hadeeth #1

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)

è Mir’aat Al-`Uqool, vol. 6, pg. 203

Here is a breakdown of the sanad (chain of narrators)

Ahmad bin Muhammad Al-Barqee is thiqah (trustworthy) according to:

1.       Ibn Dawood, Rijaal, pg. 40, person # 119

2.      Al-Najaashee, Rijaal, pg. 77, person # 182

3.      Al-Toosi, Fihrist, pg. 53, person # 65

4.      Al-Hillee, Al-KhulaaSah, pg. 15, person # 7

5.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 2, pg. 261, person # 858

Dawood bin Al-Qaasim is thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 156, person # 411

2.      Al-Toosi, Fihrist, pg. 182, person # 277

3.      Al-Toosi, Rijaal, pg. 375, pg. 386, pg. 399

4.      Al-Hillee, Al-KhulaaSah, pg. 68, person # 3

5.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 7, pg. 118, person # 4419

As you can see the sanad of this narration is very small because it goes to our 9^th Imaam, and the shorter the sanad the better, because it is less likely to have a mistake in transmission since this happens to be a fairly lengthy narration.

السلام عليكم

When did the Prophet صلى الله عليه وآله consummate with `Aa'ishah?

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السلام عليكم

I have noticed a lot of shee`ahs try to go after the age of `aa’ishah saying that she was not 9 years old when she married the Prophet صلى الله عليه وآله but she was as some say 14 – 17 years old. I have always seen the Shee`ahs use Sunnee hadeeth to prove that she wasn’t 9 years old, but I have always wondered what is said about her age when she married the Prophet صلى الله عليه وآله?

Here is a SaHeeH hadeeth that shows that `Aa’ishah, the wife of the Prophet صلى الله عليه وآله, was indeed 10 years old when they were married, for sure.

إِنَّ رَسُولَ اللَّهِ ص دَخَلَ بِعَائِشَةَ وَ هِيَ بِنْتُ عَشْرِ سِنِينَ وَ لَيْسَ يُدْخَلُ بِالْجَارِيَةِ حَتَّى تَكُونَ امْرَأَةً 

“The Prophet صلى الله عليه وآله entered upon (had sexual intercourse with) `Aa’ishah when she was 10 years old, and that one doesn’t enter (upon) a jaariyah (girl) until she became a woman.”

Source:

1.       Al-Kulayni, Al-Kaafi, vol.7, pg. 388, hadeeth # 1

2.       Al-Toosi, Tahdheeb Al-aHkaam, vol. 6, ch. 91, pg. 251, hadeeth # 49

3.       Al-`Aamilee, Wasaa’il Al-Shee`ah, vol. 1, ch. 4, pg. 44, hadeeth # 75

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH

è  Mir’aat Al-`Uqool, vol. 24, pg. 235

2.       Al-Majlisi said this hadeeth is SaHeeH Mawqoof (Authentic Halted)

è Milaadh Al-Akhyaar, vol. 10, pg. 102

In this context, when the word “dakhala” (entered) is used, it is used as a nice way of saying “intercourse”. As you can see that the Prophet صلى الله عليه وآله was married with `Aa’ishah by the time she was 10 years for sure, since it says he “entered upon” `Aa’ishah.

السلام عليكم

Hadeeth Al-Manzilah in Shee`ah Books

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السلام عليكم

The Hadeeth Al-Manzilah is the famous hadeeth by Rasoolillaah صلى الله عليه وآله saying to Imaam `Alee عليه السلام, “You are to me as Haroon was to Moosa, except that there is no prophet after me” (أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي). Shee`ahs quote this hadeeth in Sunnee books to the Sunnees for another reason why Imaam `Alee عليه السلام is successor of Rasoolillaah صلى الله عليه وآله.

Lately, I have seen such claims from the Sunnees that they say, “You guys always quote from our books, is this hadeeth even SaHeeH by your standards in your books?”. Unfortunately this claim is baseless! I am going to present to you two impeccable chains that have the hadeeth Al-Manzilah in there. Just these two chains should be enough to prove that this specific hadeeth is found in Shee`ah books and is SaHeeH according to our standards. On a side note, there are over many other chains that are ALMOST SaHeeH, but are da`eef because of maybe one or two people present in the chain. This specific hadeeth goes through MULTIPLE routes in both Sunnee and Shee`ah books.

Hadeeth #1 (Long hadeeth)

قَالَ رَسُولُ اللَّهِ ص أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي

Source:

1.       Al-Kulayni, Al-Kaafi, vol. 8, pg. 106, hadeeth # 80

2.       Al-Barqee, Al-MaHaasin, pg. 169, hadeeth # 97

Grading:

1.       Al-Majlisi said this hadeeth is Muwaththaq (Reliable)

è Mir’aat Al-`Uqool, vol. 25, pg. 257

Even though Al-Majlisi has said this hadeeth is Muwaththaq (reliable), we will still break down the chain again to double check the isnaad for ourselves. Here is the chain to this hadeeth.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعِيدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع

 َبُو عَلِيٍّ الْأَشْعَرِيُّ (Ahmad bin Idrees Al-Qummee) is Thiqah (Trustworthy) and a Faqeeh (Jurist) according to:

1.       Al-Najaashee, Rijaal, pg. 92, person # 228

2.       Al-Toosi, Fihrist, pg. 64, person # 81

3.       Al-Hillee, Al-Khulaasah, pg. 16,  person # 14

4.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 2, pg. 41, person # 426

مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ (Muhammad bin Abee Al-Sahbaan) is Thiqah (Trustworthy) according to:

1.       Al-Toosi, Rijaal, pg. 391 & pg. 401, person # 5765 & 5889

2.       Al-Hillee, Al-KhulaaSah, pg. 142, person # 25

3.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 14, pg. 263, person # 9997

الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ (Al-Hassan bin `Alee bin FaDDaal) is Thiqah according to:

1.       Al-Toosi, Rijaal, pg. 354, person # 5241

2.       Al-Toosi, Fihrist, pg. 124, person # 164

3.       Al-Hillee, Al-KhulaaSah, pg. 38, person # 2

4.       Al-Najaashee, Rijaal, pg. 35, person # 72

5.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 5, pg. 44, person # 2983

ثَعْلَبَةَ بْنِ مَيْمُونٍ (Tha`labah bin Maymoon) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 118, person # 302

2.       Al-Hillee, Al-KhulaaSah, pg. 30, person # 1

3.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 3, pg. 408, person # 1993

أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعِيدَةَ (Yoosuf bin Thaabit Abee Sa`dah) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 452, person # 1222

2.       Al-Hillee, Al-KhulaaSah, pg. 2

3.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 20, pg. 163, person # 13783

أَبِي عَبْدِ اللَّهِ ع (Our 6^th Imaam عليه السلام)

The ONLY reason why this hadeeth has been deemed as Muwaththaq (Reliable) instead of being fully SaHeeH, is because of Al-Hassan bin `Alee bin FaDDaal. It has been said that he isn’t a 12’er shee`ah but a FaTHee (different sect). Even though he isn’t an Imaam Shee`ah, he is still considered VERY much thiqah (trustworthy). It has actually been said that ibn FaDDaal repented and returned to the Imaam belief on his deathbed before his death. (كان فطحيا فرجع قبل موته )(See: Ibn Dawood, Rijaal, pg. 114, person # 437; ph. 441, person # 125; Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 5, pg. 44, person # 2983).

This hadeeth is still taken as a SaHeeH hadeeth since ibn FaDDaal is one of our greatest narrators, and this hadeeth is not contradicting any beliefs of the Shee`ahs and it is not promoting any beliefs of the FaTHee sect.

Hadeeth #2 (Long Hadeeth)

يا علي إنما أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي

 Source:

1.       Al-Sadooq, Al-Amaalee, majlis # 32, pg. 173, hadeeth # 7

2.       Al-Sadooq, `Ilal Al-Sharaa’i`, vol. 2, ch. 222, pg. 473, hadeeth # 35

3.       Al-Noori, Mustadarak Al-Wasaa’il, vol. 18, ch. 20, pg. 366, hadeeth # 22971

4.       Al-Majlisi, BiHaar Al-Anwaar, vol. 21, ch. 27, pg. 142, hadeeth # 5

Here is the chain to this hadeeth, we will break down this chain together. (Taken from Al-Amaalee)

7-  حدثنا محمد بن الحسن بن أحمد بن الوليد ره قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن فضالة بن أيوب عن أبان بن عثمان عن محمد بن مسلم عن أبي جعفر الباقر ع قال

محمد بن الحسن بن أحمد بن الوليد (better known as Ibn Waleed) is Thiqah(trustworthy) and Scholar according to:

1.       Al-Najaashee, Rijaal, pg. 383, person # 1042

2.       Al-Toosi, Fihrist, pg. 442, person # 709

3.       Al-Toosi, Rijaal, pg. 439, person # 6273

4.       Al-Hillee, Al-KhulaaSah, pg. 147, person # 43

5.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 15, pg. 252, person # 10513

محمد بن الحسن الصفار (Muhammad bin Al-Hassan Al-Saffaar) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 354, person # 948

2.       Al-Hillee, Al-KhulaaSah, pg. 157, person # 112

3.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 15, pg. 248, person # 10505

العباس بن معروف (Al-`Abbaas bin Ma`roof) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 281, person # 743

2.       Al-Toosi, Rijaal, pg. 361, person # 5348

3.       Al-Hillee, Al-KhulaaSah, pg. 118, person # 4

4.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, pg. 9, pg. 239, person # 6200

علي بن مهزيار (`Alee bin Mahziyyaar Al-Ahwaazee) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 254, person # 664

2.       Al-Hillee, Al-KhulaaSah, pg. 93, person # 6

3.       Al-Toosi, Rijaal, pg. 388, person # 5708; pg. 360, person # 5336

4.       Al-Toosi, Fihrist, pg. 266, person # 379

5.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 12, pg. 193, person # 8539

فضالة بن أيوب (FaDaalah bin Ayoob Al-Azdee) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 311, person # 750

2.       Al-Hillee, Al-KhulaaSah, pg. 133, person # 1

3.       Al-Toosi, Rijaal, pg. 342, person # 5092

4.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 13, pg. 271, person # 9328

أبان بن عثمان (Abaan bin `Uthmaan Al-aHmaree Al-Bajalee) is Thiqah according to:

1.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 1, pg. 157, person # 37

محمد بن مسلم (Muhammad bin Muslim bin RiyyaaH Al-Thaqafee) is Thiqah according to:

1.       Al-Najaashee, Rijaal, pg. 324, person # 882

2.       Al-Hillee, Al-KhulaaSah, pg. 150, person # 50

3.       Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 17, pg. 247, person # 11779

أبي جعفر الباقر ع (our 5^th Imaam عليه السلام)

As you can see, these two aHaadeeth have impeccable chains that no one can question its authenticity. As I have mentioned before, there are many more aHaadeeth in other books with different chains that have this Hadeeth Al-Manzilah in them, some of them are really close to being fully SaHeeH with only 1 or 2 people being the weak link in the chain. Next time someone makes this baseless claim that the Hadeeth Al-Manzilah isn’t SaHeeH in the Shee`ah books, just present them with these aHaadeeth and that will answer their claim.

السلام عليكم