Mother of Imam Mahdi

I have previously discussed the weakness of the oft-repeated story of Narjis, mother of the 12^th Imaam. I showed that the narration that states that she (Narjis) was a Roman princess sold to Imaam al-`Askari (عليه السلام) is mawDoo` (Fabricated)  (Click here to go read that post).

I did some more research about the origins of the mother of our Imaam (عليه السلام), and I came across this SaHeeH (Authentic) hadeeth. According to this hadeeth, our 12^th Imaam’s mother was a black bondswoman (female slave). After mentioning this narration, I will discuss one of the narrators (Yazeed Aboo Khaalid al-Kunaasee).

أخبرنا أحمد بن محمد بن سعيد ابن عقدة قال حدثنا محمد بن المفضل بن قيس بن رمانة الأشعري و سعدان بن إسحاق بن سعيد و أحمد بن الحسين بن عبد الملك و محمد بن الحسن القطواني قالوا جميعا حدثنا الحسن بن محبوب الزراد عن هشام بن سالم عن يزيد الكناسي قال سمعت أبا جعفر محمد بن علي الباقر ع يقول إن صاحب هذا الأمر فيه شبه من يوسف ابن أمة سوداء يصلح الله عز و جل له أمره في ليلة واحدة

From Yazeed al-Kunaasee said, I heard Abaa Ja`far Muhammad bin `Alee al-Baaqir (عليه السلام), he said: “Verily, the master of this affair (i.e. al-Qaa’im) in him is resemblance of Yoosuf (عليه السلام), he is the son of a black bondswoman (female slave), and Allaah (عَزَّ وَ جَلَّ) will reform his affair in one night”

Source:

1.     Al-Nu`maani, Kitaab al-Ghaybah, ch. 13, pg. 228, hadeeth # 8

2.     Al-Nu`maani, Kitaab al-Ghaybah, pg. 163, hadeeth # 3

Here is the same hadeeth going through a different chain of narrators. The only weakness in this hadeeth is `Abd al-WaaHid bin Muhammad bin `Abdoos (عبد الواحد بن محمد بن عبدوس), the shaykh of al-Sadooq. Al-Sadooq did say (رضي الله عنه) after mentioning his name, some scholars do take that as tawtheeq (proof of authenticity), but al-Khoei does not.

حدثنا عبد الواحد بن محمد بن عبدوس رضي الله عنه قال حدثنا أبو عمرو الكشي قال حدثنا محمد بن مسعود قال حدثنا علي بن محمد القمي عن محمد بن أحمد بن يحيى عن إبراهيم بن هاشم عن أبي أحمد الأزدي عن ضريس الكناسي قال سمعت أبا جعفر ع يقول إن صاحب هذا الأمر فيه سنة من يوسف ابن أمة سوداء يصلح الله عز و جل أمره في ليلة واحدة

From Durays al-Kunaasee said, I heard Abaa Ja`far (عليه السلام) he said: “Verily, the Master of this affair (i.e. al-Qaa’im) in him is the tradition of Yoosuf (عليه السلام), he is the son of a black bondswoman (female slave), and Allaah (عَزَّ وَ جَلَّ) will reform his affair in one night”

Source:

1.     Al-Sadooq, Kamaal al-Deen, vol. 1, ch. 32, pg. 329, hadeeth # 12

Yazeed Aboo Khaalid al-Kunaasee is actually Yazeed Aboo Khaalid al-QammaaT. Al-Barqi in his Rijaal did put them as two different people, but this is a common mistake made by some Rijaal scholars. Majority of our prominent `ulemaa have taken Yazeed al-Kunaasee as thiqah (trustworthy) because of him actually being Yazeed Aboo Khaalid al-QammaaT, who has been given tawtheeq from al-Najaashi (see: al-Najaashi, Rijaal, pg. 452, person # 1223)

Scholars who have taken Yazeed al-Kunaasee’s narrations:

1.       Al-Majlisi, Mir’aat al-`Uqool, vol. 4, pg. 244:
      و أبو خالد كنية ليزيد الكناسي، و الظاهر أنه القماط الثقة، فالظاهر أن الخبر صحيح.
        “And Aboo Khaalid, his kunya, is Yazeed al-Kunaasee, it is apparent that he is al-Qammaat and he is                thiqah, and it is apparent that his khabar (hadeeth) is SaHeeH”

2.      al-Khoei, Mubaanee Takmalah al-Manhaaj, vol. 41, pg. 207; Mawsoo`ah Imaam al-Khoei, vol. 32, pg. 311:

(منها:) صحيحة يزيد الكناسي عن أبي جعفر (عليه السلام)
“And the SaHeeH (narration of) Yazeed al-Kunaasee from Abee Ja`far”
و صحيحة يزيد الكناسي، قال:

“And the SaHeeH (nattation of) Yazeed al-Kunaasee”

3.      al-Ardabeelee, Majma` al-Faa’idah, vol. 11, pg. 413:
      و يدل عليه أيضا ما في صحيحة يزيد الكناسي المتقدّمة:
        “And it shows upon it also what is in the SaHeeH (narration) of Yazeed al-Kunaasee”

4.      BaHr al-`Uloom, al-Fawaaid al-Rijaaliyyah, 4, pg. 54:
يزيد الكناسي، أبو خالد يزيد القماط الثقة، الثقة. ويؤيد الاتحاد: اتحاد الاسم والكنية ان الشيخ ذكر (الكناسي) في (رجاله) ولم يذكر (القماط) (3) والنجاشي ذكر (القماط) ولم يذكر (الكناسي)
“Yazeed al-Kunaasee, Aboo Khaalid Yazeed al-Qammaat is thiqah, because their name and kunya is joined (together). Al-Shaykh (al-Toosi) mentions al-Kunaasee in his Rijaal, and does not mention al-Qammaat, while al-Najaashi mentions al-Qammaat and does not mention al-Kunaasee”

5.      Al-RooHaani, Fiqh al-Saadiq, vol. 22:
ما يدل على الجواز في خصوص طلاق العدة كحسن يزيد الكناسي
“And it shows upon the permissibility in respect to the `iddah in talaaq in the Hasan (narration of) Yazeed al-Kunaasee”

6.      Sayyid Muhammad Tabataba’I, al-Munaahil, pg. 81:

و هو يزيد الكناسى فى الروايتين صحيح و اما يزيد الكناسى فان كان هو ابا خالد يزيد القماط الثقة فالحديث صحيح و يؤيد الاتحاد اتحاد الاسم و الكنية و ان الشيخ ذكر الكناسى فى رجاله و لم يذكر القماط و النجاشى ذكر القماط و لم يذكر الكناسى
“And he is Yazeed al-Kunaasee in the two SaHeeH riwaayah, as for Yazeed al-Kunaasee, he is Abaa Khaalid al-Qammaat, who is thiqah (trustworthy), and his hadeeth is SaHeeH, and it is supported by their name and kunya being joined, because al-Shaykh (al-Toosi) mention al-Kunaasee in his Rijaal and he does not mention al-Qammaat, while al-Najaashi mentions al-Qammaat and does not mention al-Kunaasee”

7.      MuHsin al-Hakeem, Mustamsak al-`Urwah al-Wuthqa, vol. 14, pg. 143

There are many more scholars who have taken Yazeed al-Kunaasee’s hadeeth has SaHeeH, I have merely mentioned the big names from them. According to this hadeeth, our 12^th Imaam’s mother was a black bondswoman (female slave).

Wallaahu A`lim.

One Who Prayer is Disliked Behind

Here is a blog post by IslamicSalvation, which can be found here:

باب من تكره الصلاة خلفه و العبد يؤم القوم و من أحق أن يؤم

Chapter on the one whom Prayer is disliked behind him, and the slave leading a people, and who is more deserving to lead

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن الحسين بن عثمان، عن ابن مسكان، عن أبي بصير، عن أبي عبدالله (عليه السلام) قال: خمسة لا يؤمون الناس على كل حال: المجذوم والابرص والمجنون وولد الزنا والاعرابي (صحيح)

1. A large number of my teachers from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Husayn bin Uthman from Ibn Muskan from Abi Basir from Abi Abdillah (a.s) who said : five do not lead the people under any condition (whatsoever) : the leper (with varying forms of leprosy), the one who is mentally disabled, the one of impure birth, and the bedouin. (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: قلت له: الصلاة خلف العبد؟ فقال: لا بأس به إذا كان فقيها ولم يكن هناك أفقه منه، قال: قلت اصلي خلف الاعمى؟ قال: نعم إذا كان له من يسدده وكان فضلهم، قال: وقال أمير المؤمنين (عليه السلام): لا يصلين أحدكم خلف المجذوم والابرص والمجنون والمحدود وولد الزنا والاعرابي لا يؤم المهاجرين  (حسن)

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s), I (Zurara) said to Him (a.s) : do I pray behind a slave? So He (a.s) said : there is nothing wrong in that - if he is a Faqih (one having deep insight/understanding of Islam) and there is no one more understanding (of Islam i.e Afqah) than him (there), I (Zurara) said : do I pray behind the blind? He (a.s) said : yes, if there is someone to help him, and if he is the best of them (i.e of the group wishing to pray), and He (a.s) said : Amir-ul-Mumineen (a.s) had said : no one of you should pray behind the leper (of varying forms of leprosy), and the mentally disabled, and the one who has undergone the Hadd (been penaly punished), and the one of impure birth, and the Bedouin does not lead the Muhajirun (i.e those who had done Hijra). (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة، عن غياث بن إبراهيم، عن أبي عبدالله (عليه السلام) قال: لا بأس بالغلام الذي لم يبلغ الحلم أن يؤم القوم وأن يؤذن (حسن أو موثق)

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Giyath bin Ibrahim from Abi Abdillah (a.s) who said : there is no problem if a boy not yet reached puberty to lead a people and to make the Adhan. (Hasan due to Ibrahim bin Hashim OR Muwathaq due to the nature of Ghiyath’s Madhab)

Forgetfulness in the Opening of Prayer

Here is a blog post by IslamicSalvation, which can be found here:

باب السهو في افتتاح الصلاة

Chapter on forgetfulness in the opening of the Prayer

علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن جميل، ومحمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن جميل بن دراج، عن زرارة قال: سألت أبا جعفر (عليه السلام) عن الرجل ينسى تكبيرة الافتتاح، قال: يعيد (حسن كالصحيح)

1. Ali bin Ibrahim bin Hashim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Jamil (bin Darraj) AND Muhammad bin Ismail from Fadhl bin Shadhan from Ibn Abi Umayr from Jamil bin Darraj from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s) about a man who forgets to make the Takbir of opening (the Prayer), He (a.s) said : He repeats (the Prayer). (Hasan like Sahih due to Ibrahim bin Hashim and Muhammad bin Ismail)

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة، عن أبان، عن الفضل بن عبدالملك أو ابن أبي يعفور، عن أبي عبدالله (عليه السلام) أنه قال في الرجل يصلي فلم يفتتح بالتكبير هل تجزئه تكبيرة الركوع؟ قال: لا. بل يعيد صلاته إذا حفظ أنه لم يكبر (موثق)

2. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Fadhala (bin Ayub) from Aban (bin Uthman) from Fadhl bin Abdil-Malik OR Ibn Abi Ya’fur from Abi Abdillah (a.s), that He (a.s) said about a man who prays, but did not open it (the Prayer) by the Takbir, does the Takbir before the Rukuu (he will make) suffice (in compensating for that lapse)? He (a.s) said : No. But he should repeat his prayer (start afresh) if he remembers that he did not make that (opening) Takbir. (Muwathaq due to Aban bin Uthman)

Timings of Salat - Earliest, Last and the Best

Here is a blog post by IslamicSalvation, which can be found here:

باب المواقيت اولها وآخرها وافضلها

Chapter on the timings (of the Prayer) – the earliest and the last and the best

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: كنت قاعدا عند أبي عبدالله (عليه السلام) أنا وحمران بن أعين فقال له حمران: ما تقول فيما يقول زرارة وقد خالفته فيه؟ فقال أبوعبدالله (عليه السلام): ما هو؟ قال: يزعم أن مواقيت الصلاة كانت مفوضة إلى رسول الله (صلى الله عليه وآله) هو الذي وضعها فقال أبو عبدالله (عليه السلام): فما تقول: أنت؟ قلت: إن جبرئيل (عليه السلام) أتاه في اليوم الاول بالوقت الاول وفي اليوم الاخير بالوقت الاخير ثم قال جبرئيل (عليه السلام): ما بينهما وقت. فقال أبوعبدالله (عليه السلام): ياحمران إن زرارة يقول: إن جبرئيل (عليه السلام) إنما جاء مشيرا على رسول الله (صلى الله عليه وآله) و صدق زرارة إنما جعل الله ذلك إلى محمد (صلى الله عليه وآله) فوضعه وأشار جبرئيل (عليه السلام) به [عليه] (حسن)

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I was seated with Abi Abdillah (a.s), me and Humran bin A’yan, so Humran said to him : what do you say about what Zurara says - and I have opposed him in it? So Abu Abdillah (a.s) said : and what is it (i.e which he sayeth, that which you oppose)? (Humran) said : he believes that the timings of the Prayers were left upto ( delegated unto) the messenger of Allah (s.a.w.w) (i.e to decide upon), and that He (s.a.w.w) was the one who placed them (so – as they are), so Abu Abdillah (a.s) said : and what do you say? so (Humran) said : Jibrail came to him on the first of day with the first of the timings and on the last of day with the last of the timings - and then Jibrail said (to the messenger) : what is between these two is the time.

So Abu Abdillah (a.s) said : O Humran, verily what Zurara means (to say) is that Jibrail came to the messenger of Allah (s.a.w.w) (only) to indicate it (generally), and Zurara has spoken the truth, for that was given to Muhammad (s.a.w.w), and he (was the one who) placed them (i.e the timings), and Jibrail gave (only) indications about it. (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن عبدالله ابن سنان، عن أبي عبدالله (عليه السلام) قال: سمعته يقول: لكل صلاة وقتان وأول الوقت أفضله وليس لاحد أن يجعل آخر الوقتين وقتا إلا في عذر من غير علة (صحيح)

2. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Abdillah bin Sinan from Abi Abdillah (a.s), (Abdillah) said : I heard Him (a.s) saying : for every (daily) Prayer - there are two times, and the first (earliest) time is the best (most meritorious), and it is not upon anyone to make the last time (i.e from these two times) his time (to pray) without a reason - except if he has an excuse. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن معاوية بن عمار أو ابن وهب قال: قال أبوعبدالله (عليه السلام) لكل صلاة وقتان أول الوقت أفضلهما (صحيح)

3. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Muawiya bin Ammaar OR Muawiya bin Wahb  who said : Abu Abdillah (a.s) said : for every Prayer there are twon times, and the first (earliest) time is the best (most meritorious). (Sahih)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: قلت لابي جعفر (عليه السلام): أصلحك الله وقت كل صلاة أول الوقت أفضل أو أوسطه أو آخره؟ فقال: أوله، أن رسول الله (صلى الله عليه وآله) قال: إن الله عزوجل يحب من الخير ما يعجل (حسن)

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I said to Abi Ja’far (a.s) : may Allah (s.w.t) keep you, the timing for every Prayer – is the first (earliest) time the best, or the middle time, or the final time (i.e after its commencement)? So He (a.s) said : the first (earliest) time, (for) the messenger of Allah (s.a.w.w) had said : Indeed Allah (s.w.t) loves from the good what is hastened in (to be performed). (Hasan due to Ibrahim bin Hashim)

الحسين بن محمد، عن أحمد بن إسحاق، عن بكر بن محمد الازدي قال: قال أبو عبدالله (عليه السلام): لفضل الوقت الاول على الاخير خير للرجل من ولده وماله (صحيح)

5. Husayn bin Muhammad from Ahmad bin Ishaq from Bakr bin Muhammad al-Azdi who said : Abu Abdillah (a.s) said : the merit (i.e advantage obtained) from the first (earliest) time to that of the final time is better for a man than  his children and wealth. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن حماد، عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): إعلم أن أول الوقت أبدا أفضل فعجل بالخير ما استطعت وأحب الاعمال إلى الله عزوجل ما داوم العبد عليه وإن قل (صحيح)

6. Muhammad bin Yahya from Ahmad bin Muhammad from Hammad (bin Isa) from Hariz (bin  Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : know that the first (earliest) time it is begun (i.e the Prayer) the better, so hasten in the good (deeds) - what you can, and the action most beloved to Allah (s.w.t) is what a slave stays upon (i.e is constant in its performance) even though it is less. (Sahih)

Origins of Adhan and Iqamah and Its Merits and Rewards

Here is a blog post by IslamicSalvation, which can be found here:

باب بدء الأذان و الإقامة و فضلهما و ثوابهما

Chapter on the origin of the Adhan and the Iqamah and its merits and rewards

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة والفضل، عن أبي جعفر (عليه السلام) قال: لما اسري برسول الله (صلى الله عليه وآله) إلى السماء فبلغ البيت المعمور وحضرت الصلاة فأذن جبرئيل وأقام فتقدم رسول الله (صلى الله عليه وآله) وصف الملائكة والنبيون خلف محمد (صلى الله عليه وآله) (حسن) 

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) AND Fadhl* from Abi Ja’far (a.s) who said : when the messenger of Allah (s.a.w.w) was taken in the ascension (night journey of Isr’a and Mi’raj) and reached the house of Ma’mur, and the time for the prayer arrived, Jibrail made the Adhan and the Iqamah, and the messenger of Allah (s.a.w.w) went forward (proceeded) - and the angels and prophets made a row (to pray) behind Muhammad (s.a.w.w). (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن منصور بن حازم، عن أبي عبدالله (عليه السلام) قال: لما هبط جبرئيل (عليه السلام) بالاذان على رسول الله (صلى الله عليه وآله) كان رأسه في حجر علي (عليه السلام) فأذن جبرئيل (عليه السلام) وأقام فلما انتبه رسول الله (صلى الله عليه وآله) قال: ياعلي سمعت؟ قال: نعم، قال: حفظت؟ قال: نعم قال: ادع بلالا فعلمه، فدعا علي (عليه السلام) بلالا فعلمه (حسن)

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from Mansur bin Hazim from Abi Abdillah (a.s) who said : when Jibrail came (was sent) to the messenger of Allah (s.a.w.w) with the Adhan, His (the messenger’s) head was in the lap of Ali (a.s), so Jibrail said the Adhan and the Iqamah (i.e to instruct the messenger on its form), so when the messenger of Allah (s.a.w.w) woke up (regained awareness) (He) said : O Ali, have you heard? He (Ali) (a.s) said : Yes, (the messenger) said : have you memorized? He (Ali) (a.s) said : Yes, He (the messenger) said : call Bilal and teach it to him, so Ali (a.s) called Bilal and taught him (that). (Hasan due to Ibrahim bin Hashim) 

علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس، عن أبان بن عثمان، عن إسماعيل الجعفي قال: سمعت: أبا جعفر (عليه السلام) يقول: الاذان والاقامة خمسة وثلاثون حرفا فعد ذلك بيده واحدا واحدا الاذان ثمانية عشر حرفا والاقام  سبعة عشر حرفا  (موثق)    

3. Ali bin Ibrahim from Muhammad bin Isa bin Ubayd from Yunus (bin Abdir-Rahman) from Aban (bin Uthman) from Ismail al-Jufi who said : I heard Aba Ja’far (a.s) saying : the Adhan and the Iqamah are thirty five clauses, and He (a.s) counted them, with His hand - one after the other, (so) the Adhan (was) eighteen clauses, and the Iqamah seventeen clauses. (Muwathaq due to Aban)

أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن (ابن أبي) نجران، عن صفوان الجمال قال: سمعت أبا عبدالله (عليه السلام) يقول: الاذان مثنى مثنى والاقامة مثنى مثنى (صحيح)

4. Ahmad bin Idris from Ahmad bin Muhammad from Husayn bin Said from (Ibn Abi) Najran from Safwan al-Jammal who said : I heard Aba Abdillah (a.s) saying : the Adhan is two by two, and the Iqamah is two by two. (Sahih)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن معاوية بن وهب قال: سألت أبا عبدالله (عليه السلام) عن التثويب في الاذان والاقامة، فقال: ما نعرفه (صحيح)

6. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Muawiya bin Wahb who said : I asked Aba Abdillah (a.s) about the Tathwib in the Adhan and the Iqamah, so He (a.s) said : we do not know it. (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة قال: قال أبو جعفر (عليه السلام): إذا أذنت فافصح بالالف والهاء وصل على النبي كلما ذكرته أو ذكره ذاكر في أذان وغيره (حسن)

7. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : when you say the Adhan (make sure you) pronounce clearly the Alif and Ha’a (the letters), and send salutations upon the prophet (s.a.w.w) whenever you mention Him, or (whenever) another one mentions Him in the Adhan or otherwise. (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم ، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي عن أبي عبدالله (عليه السلام) قال: إذا أذنت وأقمت صلى خلفك صفان من الملائكة وإذا أقمت صلى خلفك صف من الملائكة (حسن)

8. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s) who said : when you make the Adhan and then the Iqamah, prays behind you two rows of the angels, and if you make the Iqamah alone (i.e without the Adhan  before it), prays behind you one row of the angels. (Hasan due to Ibrahim bin Hashim)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي قال:

لا بأس أن يؤذن الرجل من غير وضوء ولا يقيم إلا وهو على وضوء

(حسن)

9. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy who said : (from Abi Abdillah (a.s)) : there is no problem if a man makes the Adhan without being (in the state of) Wudhu, but he should not make the Iqamah except that he is in the state of Wudhu. (Hasan due to Ibrahim bin Hashim)

محمد بن يحيى، عن محمد بن أحمد، عن أحمد بن الحسن بن علي، عن عمرو بن سعيد، عن مصدق بن صدقة، عن عمار الساباطي، عن أبي عبدالله (عليه السلام) قال: سئل عن الاذان هل يجوز أن يكون من غير عارف؟ قال: لا يستقيم الاذان ولا يجوز أن يؤذن به إلا رجل مسلم عارف فإن علم الاذان فأذن به وإن لم يكن عارفا لم يجز أذانه ولا إقامته ولا يقتدى به - وسئل عن الرجل يؤذن ويقيم ليصلي وحده فيجئ رجل آخر

فيقول له: نصلي جماعة، فهل يجوز أن يصليا بذلك الاذان والاقامة؟ قال: لا ولكن يؤذن ويقيم (موثق)

10. Muhammad bin Yahya from Muhammad bin Ahmad from Ahmad bin Hasan bin Ali from Amru bin Said from Musadiq bin Sadaqah from Ammaar as-Sabitiy from Abi Abdillah (a.s), (Ammaar) said : He (a.s) was asked about the Adhan, is it allowed to be made by the one who is not cognizant (A’rif), He (a.s) said : the Adhan is not complete - nor is it allowed to be made – except - by a man who is (both) a Muslim and an A’rif, so if (this man who fulfils the two previous criteria) knows the Adhan - he makes it (i.e recites the Adhan), and if he is not coginizant (i.e from the A’rifeen) not his Adhan nor his Iqamah is allowed, and he is not to be followed (in them),

and He (a.s) was asked about a man who makes the Adhan and the Iqamah to pray alone, so another man comes and says to him : let us pray in congregation, so is it allowed for them to pray with that Adhan and Iqamah (which the first man had already made for himself)? He (a.s) said : No, but rather he should make the Adhan and Iqamah (i.e again for the congregation).

محمد بن يحيى، عن أحمد بن محمد، عن حماد، عن حريز، عن زرارة، عن أبي عبدالله (عليه السلام) قال: من سهى في الاذان فقدم أو أخر عاد على الاول الذي أخره حتى يمضي على آخره (صحيح)

12. Muhammad bin Yahya from Ahmad bin Muhammad from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Abdillah (a.s) who said : whoever forgets (a clause) in the Adhan – so (he) brings it forward or leaves it behind (i.e from its original position and order), returns to (recite) the first (clause) which he had left (and repeats them – the clauses) until he finishes (ends up) with the last (i.e in their proper order). (Sahih)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: قلت له: يؤذن الرجل وهو على غير القبلة؟ قال: إذا كان التشهد مستقبل القبلة فلا بأس (حسن)

13. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s), (al-Halabiy) said : I said to Him : does a man make the Adhan and he is not facing the Qibla? He (a.s) said : if his Tashahud (from the Adhan) is while facing the Qibla then there is no problem. (Hasan due to Ibrahim bin Hashim)

أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبان بن عثمان، عن أبي مريم الانصاري قال: سمعت أبا عبدالله (عليه السلام) يقول: إقامة المرأة أن تكبر وتشهد أن لا إله إلا الله وأن محمدا عبده ورسوله (موثق)

15. Ahmad bin Idris from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Aban bin Uthman from Abi Maryam al-Ansariy who said : I heard Aba Abdillah (a.s) say : the Iqamah of a woman is her proclaiming the Takbir (Allah-u Akbar) and then witnessing that there is no god but Allah and that Muhammad is his slave and messenger. (Muwathaq due to Aban bin Uthman)

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن ابن أبي عمير، عن أبي أيوب، عن معاذ بن كثير، عن أبي عبدالله (عليه السلام) قال: إذا دخل الرجل المسجد وهو لا يأتم بصاحبه وقد بقي على الامام آية أو آيتان فخشي إن هو أذن و أقام أن يركع فليقل : قد قامت الصلاة، قد قامت الصلاة، الله أكبر، الله أكبر، لا إله إلا الله ، وليدخل في الصلاة  (صحيح)

16. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Ibn Abi Umayr from Abi Ayub (Al-Khazzaz) from Maadh bin Kathir from Abi Abdillah (a.s) who said : if a man enters the Masjid, and he does not follow his companion (i.e the imam - who is from the A’mma), and this imam (who is leading the Prayer) is (just) left with an Ayah or two (i.e to finish his Qira’ah in the Rakaat), so he (the man who has just entered – and he is from the Kh’assa) fears that if he makes his own Adhan and Iqamah (i.e since he does not follow theirs) - the imam will enter into Rukuu (i.e the Rakaat will be lost) should just say : ‘Qad Qamati Salat’ - ‘Qad Qamati Salat’ - ‘Allah-u Akbar’ - ‘Allah-u Akbar’ – ‘La Ilaha Ila Allah’  and enter with them. (Sahih)

جماعة، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن سليمان الجعفري قال: سمعته يقول أذن في بيتك فإنه يطرد الشيطان ويستحب من أجل الصبيان (صحيح)

18. A large number of my teachers from Ahmad bin Muhammad bin Isa from Husayn bin Said from Sulayman al-Ja’fariy who said: I heard Him (a.s) saying : make the Adhan in your house, for it repels the Shaytan and is recommended for the children. (Sahih)

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن النضر ابن سويد، عن يحيى بن عمران [بن علي] الحلبي، قال: سألت أبا عبدالله (عليه السلام) عن الاذان قبل الفجر، فقال: إذا كان في جماعة فلا وإذا كان وحده فلا بأس (صحيح)

19. Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Husayn bin Said from Nadhr bin Suwayd from Yahya bin Imran (bin Ali) al-Halabiy who said : I asked Aba Abdillah (a.s) about making the Adhan (for Subh prayer) before the Fajr (time), so He (a.s) said : if it is calling for congregation then No, and if you are alone then there is no problem in doing so. (Sahih)

Obligation of Prayer

Here is a blog post by IslamicSalvation, which can be found here:

باب فرض الصلاة

Chapter on the obligation of the Prayer

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة قال: سألت أبا جعفر (عليه السلام) عما فرض الله عزوجل من الصلاة فقال، خمس صلوات في الليل والنهار، فقلت: فهل سماهن وبينهن في كتابه؟ قال: نعم قال الله تعالى لنبيه (صلى الله عليه وآله): " أقم الصلوة لدلوك الشمس إلى غسق الليل " ودلوكها زوالها ففيما بين دلوك الشمس إلى غسق الليل أربع صلوات سماهن الله وبينهن ووقتهن وغسق الليل هو انتصافه ثم: قال تبارك وتعالى: " وقرأن الفجر إن قرآن الفجر كان مشهودا " فهذه الخامسة وقال الله تعالى في ذلك: " أقم الصلوة طرفى النهار " وطرفاه المغرب والغداة " وزلفا من الليل " وهي صلاة العشاء الآخرة وقال تعالى: " حافظوا على الصلوات والصلوة الوسطى " وهي صلاة الظهر وهي أول صلاة صلاها رسول الله (صلى الله عليه وآله) وهي وسط النهار ووسط الصلاتين بالنهار: صلاة الغداة وصلاة العصر وفي بعض القراءة: " حافظوا على الصلوات والصلوة الوسطى صلاة العصر وقوموا لله قانتين " قال: ونزلت هذه الاية يوم الجمعة ورسول الله (صلى الله عليه وآله) في سفره فقنت فيها رسول الله (صلى الله عليه وآله) وتركها على حالها في السفر و الحضر وأضاف للمقيم ركعتين وإنما وضعت الركعتان اللتان أضافهما النبي (صلى الله عليه وآله) يوم الجمعة للمقيم لمكان الخطبتين مع الامام فمن صلى يوم الجمعة في غير جماعة فليصلها أربع ركعات كصلاة الظهر في ساير الايام (صحيح)

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s), on what has Allah (s.w.t) made obligatory - of the Prayers? So He (a.s) said, on five (of the) Prayers, by night and day, so I said, has He (s.w.t) mentioned them, and explained them, in His book?, so He (a.s) said : Yes, Allah (s.w.t) said to his prophet (s.a.w.w) : " أقم الصلوة لدلوك الشمس إلى غسق الليل " – “Establish thou the Prayers from the declining of the sun to the darkness of the night” (17:78) - and its declining is when it crosses the meridian, so in between the declining of the sun and the darkness of the night – there are four Prayers (i.e Dhuhr, Asr, Maghrib and Isha), He (s.w.t) has mentioned them, and explained them, and given them their timings, and the darkness of the night - is when it (the night) is halved (i.e up to half of the night), then He (s.w.t) said :  " وقرأن الفجر إن قرآن الفجر كان مشهودا " – “And the recitation (in Prayer) by dawn, for verily the recitation (in Prayer) by dawn is one that is ever-witnessed” (17:78) - so this is the fifth (i.e Subh), and He (s.w.t) also said about them : " أقم الصلوة طرفى النهار " – “Establish thou the Prayers at the two ends of the day” (11:114) - and its (i.e the day’s) ends are the Ghadat (Subh) and the Maghrib, " وزلفا من الليل " - “and at some watches of the night” (11:114) – and this is the final Isha, and He also (s.w.t) said : " حافظوا على الصلوات والصلوة الوسطى " – “Guard ye the Prayers, and the middle most Prayer” (2:238) – and it (i.e the middle most prayer) is the Dhuhr Prayer, and it is the first Prayer prayed by the messenger of Allah (s.a.w.w), and it is at the middle of the day, and also at the middle of the two prayers prayed by day – the Prayer of Ghadat (Subh) and the Prayer of Asr, and in another recitation (of the same verse) –

" حافظوا على الصلوات والصلوة الوسطى صلاة العصر وقوموا لله قانتين " – “Guard ye the Prayers and the middle most Prayer - the Prayer of Asr, and stand for Allah attentive/devoted as a supplicant” (2:238), and He (a.s) continued to say : and this verse was revealed on a Friday, and the messenger of Allah (s.a.w.w) was on a journey, so the messenger of Allah (s.a.w.w) made the Qunut in it (i.e as is eluded to by the verse), and left it in its condition (of two Rakaat) in the journey (but also) in the residence (i.e when one is not on a journey), and added for the one not on a journey two Rakaat, and these Rakaat which were added by the prophet (s.a.w.w) for the one not on a journey on a Friday - is in place of the two Khutbahs with the imam, so the one who prays on a Friday but not in a congregation, should pray them four - like the Dhuhr Prayer as in the other (rest of the) days. (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة عن أبي جعفر (عليه السلام) قال: كان الذي فرض الله على العباد من الصلاة عشر ركعات وفيهن القراءة وليس فيهن وهم يعني سهوا فزاد رسول الله (صلى الله عليه وآله) سبعا وفيهن الوهم وليس فيهن قراءة (صحيح)

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : what was obligated by Allah (s.w.t) upon the slaves was ten Rakaat (per day), and in these was the recitation (of the Fatiha and the other) and in them (was the requirement) that there should be no doubts (loss of concentration) meaning forgetfulness, so then the messenger of Allah (s.a.w.w) added to them seven more  (per day - to make it seventeen Rakaat), and in them (i.e the seven added Rakaat) there is allowance for and doubts (loss of concentration and forgetfulness) and no recitation (of the Fatiha and the other).  (Sahih)

NOTE : As will be seen in a Hadith that follows, originally there were two Rakaat for all - Subh, Dhuhr, Asr, Maghrib and Isha, making it ten Rakaat per day, then the messenger of Allah (s.a.w.w) left Subh as it is, added two to Dhuhr, two to Asr, one to Maghrib and two to Isha, (that is He (s.a.w.w) added a total of seven Rakaat to the original ten Rakaat, making it what we have today, that is seventeen Rakaat of obligatory prayers daily).

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): فرض الله الصلاة وسن رسول الله (صلى الله عليه وآله) عشرة أوجه: صلاة الحضر والسفر وصلاة الخوف على ثلاثة أوجه وصلاة كسوف الشمس والقمر وصلاة العيدين وصلاة الاستسقاء والصلاة على الميت (صحيح)

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : Allah (s.w.t) made the Prayer obligatory (in general), and the messenger of Allah (s.a.w.w) made it his Sunnah - ten types of Prayers : the Prayer of one in residence (in his home – Salatul Hadhar), and the Prayer of one on a journey (as a traveller – Salatul Safar), and the Prayer of fear (Salatul Khawf) - in three forms, and the Prayer of the eclipse of the sun and the moon (Salatul Qusuf ash-Shams and Salatul Qusuf al-Qamar), and the Prayer of the two Eids (Salatul Idayn), and the Prayer of asking for rain (Salatul Istisqa), and the Prayer for the dead one (Salatul Mayyit). (Sahih)

NOTE : These are the ten types of prayers that have been made obligatory taken from (or by the) Sunnah of the messenger of Allah (s.a.w.w) so let one who can count to ascertain, unless otherwise, all that we see from the words of Allah (s.w.t) in the Qur’an - is the obligation of Prayers in general, as the Hadith clarifies.

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى ، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) في قول الله عزوجل " إن الصلاة كانت على المؤمنين كتابا موقوتا " أي موجوبا (صحيح)

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said about the words of Allah (s.w.t) 

" إن الصلاة كانت على المؤمنين كتابا موقوتا " – “Indeed the Prayers has been made for the believers a timed ordinance” (4:103) (He (a.s) said) – (it means) an obligatory ordinance. (Sahih)

NOTE : The English is insufficient to convey the meaning - so this note, basically the Imam understands from His word موقوتا the meaning موجوبا, that is ‘obligatory’ ordinance, and not the literal interpretation ‘timed’ ordinance, as the A’mma take it to mean, thereby arguing against the Madhab for its practise of combining prayers, where they see us as going against this verse, since they take it to mean that every prayer has very specific timings, supported by this verse, whereas the Imam clarifies the original meaning to be indicating the obligatoriness of Prayers and not the strict timings that the A’mma take it to mean by interpreting it literally.

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى ، عن حريز، عن زرارة قال: سألت أبا جعفر (عليه السلام) عن الفرض في الصلاة فقال: الوقت والطهور والقبلة والتوجه والركوع والسجود والدعاء، قلت: ما سوى ذلك؟ قال: سنة في فريضة (صحيح)

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin  A’yan) who said : I asked Aba Ja’far (a.s) about that which is obligatory in the Prayer, so He (a.s) said : the timing (Waqt), and the purity (Tahara), and the direction (Qibla), and the preliminary pronouncements (Tawajjuh), and the bowing (Rukuu), and the prostration (Sujuud), and the supplication (Du’a), I said : and what about the others apart from this? So He (a.s) said : a Sunnnah in  the Faridha. (Sahih)

علي بن أبراهيم، عن أبيه، عن حماد بن عيسى، عن أبي عبدالله (عليه السلام) قال: للصلاة أربعة آلاف حد (حسن)

6. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Abi Abdillah (a.s) who said : for the Prayer - there are four thousand conditions. (Hasan)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة عن أبي جعفر (عليه السلام) قال: عشر ركعات ركعتان من الظهر وركعتان من العصر وركعتا الصبح وركعتا المغرب وركعتا العشاء الآخرة لا يجوز الوهم فيهن ومن وهم في شئ منهن استقبل الصلاة استقبالا وهي الصلاة التي فرضها الله عزوجل على المؤمنين في القرآن وفوض إلى محمد (صلى الله عليه وآله) فزاد النبي (صلى الله عليه وآله) في الصلاة سبع ركعات وهي سنة ليس فيها قراءة إنما هو تسبيح وتهليل وتكبير ودعاء فالوهم إنما يكون فيهن فزاد رسول الله (صلى الله عليه وآله) في صلاة المقيم غير المسافر ركعتين في الظهر والعصر والعشاء الآخرة وركعة في المغرب للمقيم والمسافر (حسن)

7. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : ten Rakaat – the two Rakaat from Dhuhr, and the two Rakaat from Asr, and the two Rakaat from Subh, and the two Rakaat from Maghrib, and the two Rakaat from the final Isha, doubts (loss of concentration) are not allowed in them, so whosoever doubts about anything from them - repeats the Prayer, with a new beginning (starts anew), and it is the Prayer that was obligated by Allah (s.w.t) upon the believers in the Qur’an, and it was left to Muhammad (s.a.w.w) (He was given authority over it), so the prophet (s.a.w.w) added in the Prayers - seven Rakaat, and it is the Sunnah (i.e obligatory due to the prophet’s action), there is no recitation (of the Fatiha and the other) in them (i.e these seven added Rakaat), but rather the Tasbih, and the Tahlil, and the Takbir and the Du’a, so the doubts are allowed (can be conceived to occur) in these, and the messenger of Allah (s.a.w.w) added to the Prayer of the one in residence not in travel two Rakaat in the Dhuhr, and the Asr, and the Final Isha, and the one Rakaat added in Maghrib is for both the one in residence and the traveller. (Hasan)    

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: الصلاة ثلاثة أثلاث ثلث طهور وثلث ركوع وثلث سجود (حسن)

8. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s) who said : the Prayer is three thirds, a third is the purity (Tahara), a third is bowing (Rukuu), and a third is prostration (Sujuud). (Hasan) 

Seven Sisters of Paradise

Here is a SaHeeH (Authentic) hadeeth that tell us the seven sisters of paradise.

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن أحمد بن محمد بن أبي نصر البزنطي عن عاصم بن حميد عن أبي بصير عن أبي جعفر ع قال سمعته يقول رحم الله الأخوات من أهل الجنة فسماهن أسماء بنت عميس الخثعمية و كانت تحت جعفر بن أبي طالب ع و سلمى بنت عميس الخثعمية و كانت تحت حمزة و خمس من بني هلال ميمونة بنت الحارث كانت تحت النبي ص و أم الفضل عند العباس اسمها هند و الغميصاء أم خالد بن الوليد و عزة كانت في ثقيف عند الحجاج بن غلاظ و حميدة و لم يكن لها عقب

From Abee BaSeer from Abee Ja`far (عليه السلام) said, I heard him say: “May Allaah have mercy on the sisters of the people of Jannah (heaven). Their names are (1) Asmaa’ bint `Umays al-Khath`amiyyah, and she was under (wife) of Ja`far bin Abee Taalib (عليه السلام). (2) Salamah bint `Umays al-Khath`amiyyah, and she was under (wife) of Hamzah.  And five from the Banee Hilaal: (3) Maymoonah bint al-Haarith, and she was under (wife) of the Prophet (صلى الله عليه وآله وسلم). (4) Umm al-FaDl, wife of al-`Abbaas (bin `Abd al-MuTTalib), her name was Hind. (5) Al-QameeSaa’, mother of Khaalid bin al-Waleed. (6) `Izzah, and she was from the Thaqeef (tribe), wife of al-Hajjaaj bin Ghalaadh. (7) Hameedah, and she did not have any children”

Source:

1.     Al-Sadooq, al-KhiSaal, vol. 2, pg. 363, chapter on seven characteristics, hadeeth # 55

Grading:

1.       Al-Khoei has said this sanad (chain of narrators) is SaHeeH (Authentic)
à Mu`jam Rijaal al-Hadeeth, vol. 24, pg. 195, person # 15574

Did the Prophet Break His Teeth?

One of the famous incidents that people justify doing tatbir (hitting swords on heads) and zanjeer (hitting chains on backs) when commemorating the tragedy of Imaam al-Hussayn (عليه السلام) is about Uways al-Qarni (companion of Imaam `Alee (عليه السلام)). After hearing that the Prophet’s (صلى الله عليه وآله وسلم) teeth were broken in the Battle of Uhud, he was so sad that he, himself, knocked out his teeth.

Of course, the sources people use to prove this are either from Sunni books and this incident is NOT found in the Shee`ah books. After looking through our books trying to find the Uways al-Qarni incident, it got me to ask this question, “Did the Prophet (صلى الله عليه وآله وسلم) even have his teeth broken during the Battle of Uhud?”

Here is a Muwaththaq (Reliable) hadeeth from the Ahl al-Bayt (عليهم السلام) categorically denying that the Prophet (صلى الله عليه وآله وسلم) broke his teeth. The hadeeth is fairly lengthy; I will only quote the relevant part.

(Taken from my personal copy of Al-Sadooq’s Ma`aani al-Akhbaar, Baab Nawaadir al-Ma`aani, pg. 406, hadeeth # 80)

(Click to enlarge)

Chain of Narrators (sanad):

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد عن ابن فضال عن ابن بكير عن زرارة قال

Content of the Hadeeth (matn):

 فقلنا له و روي لنا أنه كسرت رباعيته فقال لا قبضه الله سليما و لكنه شج في وجهه فبعث عليا فأتاه بماء في حجفة فعافه رسول الله ص أن يشرب منه و غسل وجهه

“So we said to him (al-Baaqir (عليه السلام)), it has been narrated to us that he (صلى الله عليه وآله وسلم) broke his upper interior teeth? So he (عليه السلام) said: “No, by Allaah, Allaah protected him, rather it was a wound on his face. He (صلى الله عليه وآله وسلم) sent `Alee (عليه السلام) to bring water in a container, the Messenger of Allaah (صلى الله عليه وآله وسلم) denied drinking from it, and washed his face with it”

Source:

1.     Al-Sadooq, Ma`aani al-Akhbaar, Baab Nawaadir al-Ma`aani, pg. 406, hadeeth # 80

This hadeeth has also been narrated in al-Tabarasi’s biography of the Prophet i`laam al-Waraa:

(Taken from my personal copy of al-Tabarasi’s i`laam al-Waraa, pg. 98)

(Click to enlarge)

قال أبان بن عثمان حدثني بذلك عنه الصباح بن سيابة قال قلت كسرت رباعيته كما يقول هؤلاء قال لا و الله ما قبضه الله إلا سليما و لكنه شج في وجهه قلت فالغار في أحد الذي يزعمون أن رسول الله صار إليه قال و الله ما برح مكانه

Abaan bin `Uthmaan said this has been narrated to me from al-SabbaaH bin Siyyaabah. I asked him (عليه السلام): “Did he (صلى الله عليه وآله وسلم) break his upper interior teeth like these people say? He (عليه السلام) said: “No, by Allaah, Allaah protected him; rather it was a wound on his (صلى الله عليه وآله وسلم) face. I said about the cave in Uhud that they claim the Prophet (صلى الله عليه وآله وسلم) retreated to it. He (عليه السلام) said: “By Allaah, he did not depart from his place!”

Source:

1.     Al-Tabarasi, i`laam al-Waraa, pg. 83

Since the A’immah (عليهم السلام) categorically denied that this teeth breaking incident ever happened and the sources that deal with Uways al-Qarni breaking his teeth are not from Shee`ah books, then there is NO WAY for people who are for these practices (tatbir & zanjeer) to use this as a way to justify their actions.