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I said: The statements of the two companions, when they indicate that there was personal bias and partisanship involved, should not be paid heed to. Instead, they should be dismissed and not relied upon. This has been established in the case of many companions due to the disputes among the Sahaba and their collective battles. This issue continues to be discussed in our various writings and books. However, most of these reports are disconnected (munqati') and weak (da'if), and some of them are fabricated (kadhib).
I said: The statements of the two companions, when they indicate that there was personal bias and partisanship involved, should not be paid heed to. Instead, they should be dismissed and not relied upon. This has been established in the case of many companions due to the disputes among the Sahaba and their collective battles. This issue continues to be discussed in our various writings and books. However, most of these reports are disconnected (munqati') and weak (da'if), and some of them are fabricated (kadhib).
This is what is in our hands and within the knowledge of our scholars. Therefore, it is advisable to conceal and hide such reports, even to the extent of condemning them, in order to purify hearts and maintain love for the companions, satisfaction with them, and to keep this hidden from the general public and most scholars. It may be permissible for a just scholar to review such material privately.
This is what is in our hands and within the knowledge of our scholars. Therefore, it is advisable to conceal and hide such reports, even to the extent of condemning them, in order to purify hearts and maintain love for the companions, satisfaction with them, and to keep this hidden from the general public and most scholars. It may be permissible for a just scholar to review such material privately.
from Jamhan (taught by four sahabis including imam Ali AS), that Jibreel (AS) came to the prophet SAWA with dust of the dusts from the village that al Hussein (AS) will be killed and it was said it’s name is Karbala so the prophet SAWA said “distress (karb) and scourge (bala’)
from Jamhan (taught by four sahabis including imam Ali AS), that Jibreel (AS) came to the prophet SAWA with dust of the dusts from the village that al Hussein (AS) will be killed and it was said it’s name is Karbala so the prophet SAWA said “distress (karb) and scourge (bala’)
Tareekh ibn asakir: 12606 (isnad: Hasan)
Tareekh ibn asakir: 12606 (isnad: Hasan)
In his book: al bidayah wal nihayah:
In his book: al bidayah wal nihayah:
So in the first book of the Torah that they had in the story of Ibrahim Al-Khalil, peace be upon him, what is its content and its Arabization: that God is a And it was revealed to Ibrahim, peace be upon him, after he had delivered him from the fire of Nimrod: Get up and walk through the land, its easts and wests, for your son. For Sarah, she hoped that this would be for her son. And she was keen to banish Hagar and her son, until Hebron took them to the wilderness of the Hijaz and the mountains of Paran, and Eber thought Ahim, peace be upon him, believed that this glad tidings would be for his son Isaac, until God revealed to him the implication of this: As for your son Isaac. He will have great offspring, and as for your son Ismail, I have blessed him and exalted him. ,
So in the first book of the Torah that they had in the story of Ibrahim Al-Khalil, peace be upon him, what is its content and its Arabization: that God is a And it was revealed to Ibrahim, peace be upon him, after he had delivered him from the fire of Nimrod: Get up and walk through the land, its easts and wests, for your son. For Sarah, she hoped that this would be for her son. And she was keen to banish Hagar and her son, until Hebron took them to the wilderness of the Hijaz and the mountains of Paran, and Eber thought Ahim, peace be upon him, believed that this glad tidings would be for his son Isaac, until God revealed to him the implication of this: As for your son Isaac. He will have great offspring, and as for your son Ismail, I have blessed him and exalted him. ,
And his offspring multiplied, and I made from his offspring Mamadha, meaning Muhammad, may God bless him and grant him peace, and I made twelve imams in his offspring, and he will have a great nation
And his offspring multiplied, and I made from his offspring Mamadha, meaning Muhammad, may God bless him and grant him peace, and I made twelve imams in his offspring, and he will have a great nation
Ibn Katheer himself translated genesis 17:20 and the wording of “imam” is in the Arabic version of his book, not a translation by me
Ibn Katheer himself translated genesis 17:20 and the wording of “imam” is in the Arabic version of his book, not a translation by me
And what’s interesting is that the claim of al bidyah wal nihayah (768 AH according to Wikipedia) is the exact same claim in kitab al ghaybah by al Nu’mani (360 AH):
And what’s interesting is that the claim of al bidyah wal nihayah (768 AH according to Wikipedia) is the exact same claim in kitab al ghaybah by al Nu’mani (360 AH):
Abdul Haleem bin al-Husayn as-Samriy read to me what a Jew man called al-Husayn bin Sulayman, who was one of the Jewish jurisprudents, had dictated to him in Arrajan. The names and the number of the imams (a.s) had been mentioned in Hebrew. From among what he had read to me was this passage: “One of the descendants of Ishmael will be delegated (as a prophet). He is called Mabad or Mamad that it means Muhammad. He will be a master over people. From his progeny there will be twelve men. They will be imams and masters, whom people will imitate.
Abdul Haleem bin al-Husayn as-Samriy read to me what a Jew man called al-Husayn bin Sulayman, who was one of the Jewish jurisprudents, had dictated to him in Arrajan. The names and the number of the imams (a.s) had been mentioned in Hebrew. From among what he had read to me was this passage: “One of the descendants of Ishmael will be delegated (as a prophet). He is called Mabad or Mamad that it means Muhammad. He will be a master over people. From his progeny there will be twelve men. They will be imams and masters, whom people will imitate.
So perhaps ibn Katheer plagiarized al nu’mani’s works but his pen slipped when copying. Allahu aalam
So perhaps ibn Katheer plagiarized al nu’mani’s works but his pen slipped when copying. Allahu aalam
Yazid LA exposed by al Dhahabi:
Yazid LA exposed by al Dhahabi:
I said, "He was strong, courageous, insightful, resolute, intelligent, eloquent, and had good poetry skills. He was also a Nasibi, severe, arrogant, and indulged in intoxication and wrongdoing. He began his rule with the killing of the martyr Husayn and ended it with the incident of Harrah. People disapproved of him, and blessings were not invoked upon his life. After Husayn, others opposed him, such as the people of Medina, including the likes of Marwan ibn al-Hakam, as well as individuals like Rida ibn Udayyah al-Hanzali, Nafi' ibn al-Azraq, Tawwaf ibn Mu'allah al-Sudusi, and Ibn al-Zubayr in Makkah."
I said, "He was strong, courageous, insightful, resolute, intelligent, eloquent, and had good poetry skills. He was also a Nasibi, severe, arrogant, and indulged in intoxication and wrongdoing. He began his rule with the killing of the martyr Husayn and ended it with the incident of Harrah. People disapproved of him, and blessings were not invoked upon his life. After Husayn, others opposed him, such as the people of Medina, including the likes of Marwan ibn al-Hakam, as well as individuals like Rida ibn Udayyah al-Hanzali, Nafi' ibn al-Azraq, Tawwaf ibn Mu'allah al-Sudusi, and Ibn al-Zubayr in Makkah."
Al-Ghazali and others have stated that narrating the killing of Husayn and his stories is prohibited for preachers and others. Also, it is prohibited to narrate the conflicts and disputes that occurred among the companions, as it incites animosity towards the companions and leads to criticizing them. They are the pillars of the religion, and the knowledge of the religion has been transmitted to us through them. We have received it from the Imams with certainty. Thus, anyone who speaks ill of them is inflicting harm upon himself and his own faith.
Al-Ghazali and others have stated that narrating the killing of Husayn and his stories is prohibited for preachers and others. Also, it is prohibited to narrate the conflicts and disputes that occurred among the companions, as it incites animosity towards the companions and leads to criticizing them. They are the pillars of the religion, and the knowledge of the religion has been transmitted to us through them. We have received it from the Imams with certainty. Thus, anyone who speaks ill of them is inflicting harm upon himself and his own faith.
The Prophet (peace be upon him) approached a tree in Khumm and then came out, taking the hand of Ali (may Allah be pleased with him). He said, "Do you not bear witness that Allah—Exalted and Almighty—is your Lord?" They said, "Indeed, we bear witness." He (peace be upon him) said, "Do you not bear witness that Allah—Exalted and Almighty—and His Messenger have more right over you than yourselves, and that Allah—Exalted and Almighty—and His Messenger are your (awliya, translated here as "guardians" or "masters")" They replied, "Indeed, we bear witness." He (peace be upon him) then said, "So whoever I am his master, Ali is also his master. O Allah, be a supporter to his supporters and an enemy to his enemies."
The Prophet (peace be upon him) approached a tree in Khumm and then came out, taking the hand of Ali (may Allah be pleased with him). He said, "Do you not bear witness that Allah—Exalted and Almighty—is your Lord?" They said, "Indeed, we bear witness." He (peace be upon him) said, "Do you not bear witness that Allah—Exalted and Almighty—and His Messenger have more right over you than yourselves, and that Allah—Exalted and Almighty—and His Messenger are your (awliya, translated here as "guardians" or "masters")" They replied, "Indeed, we bear witness." He (peace be upon him) then said, "So whoever I am his master, Ali is also his master. O Allah, be a supporter to his supporters and an enemy to his enemies."
He continued, "I have left among you that which if you hold fast to, you shall not go astray after me: the Book of Allah—Exalted is He—in the hands of His Messenger, and my family, the People of my House."
He continued, "I have left among you that which if you hold fast to, you shall not go astray after me: the Book of Allah—Exalted is He—in the hands of His Messenger, and my family, the People of my House."
Hamad bin Zaid reported: Yahya bin Sa'id Al-Ansari informed us, from Ubaid bin Hunain, from Al-Husain, who said:
Hamad bin Zaid reported: Yahya bin Sa'id Al-Ansari informed us, from Ubaid bin Hunain, from Al-Husain, who said:
"I ascended the pulpit to address Umar, and I said, 'Step down from my father's pulpit and go to your father's pulpit.'
"I ascended the pulpit to address Umar, and I said, 'Step down from my father's pulpit and go to your father's pulpit.'
He said, 'My father did not have a pulpit.'
He said, 'My father did not have a pulpit.'
So he made me sit beside him. When he descended (from the pulpit), he said, 'O my son, who taught you this?'
So he made me sit beside him. When he descended (from the pulpit), he said, 'O my son, who taught you this?'
I said, 'No one taught me.'
I said, 'No one taught me.'
He said: "My son, did anyone grow hair on our heads except Allah and then you?
He said: "My son, did anyone grow hair on our heads except Allah and then you?
He put his hand on his head and said: "Son! If only you would come to us and take care of us (2) .
He put his hand on his head and said: "Son! If only you would come to us and take care of us (2) .
This chain of narration is sahih
This chain of narration is sahih
Yahya ibn Sa'id al-Ansari narrated from 'Ubayd ibn Hanin: Al-Husayn ibn Ali told me:
Yahya ibn Sa'id al-Ansari narrated from 'Ubayd ibn Hanin: Al-Husayn ibn Ali told me:
I came to Umar while he was giving a sermon on the pulpit. I climbed up to him and said, "Get down from my father's pulpit and go to your father's pulpit." Umar replied, "My father did not have a pulpit." Then he took me and seated me beside him, where I began to turn over pebbles with my hand. When he finished his sermon, he took me to his house and said to me, "Who taught you this?" I said, "By Allah, no one taught me." He said, "By my father, if only you would visit us more often."
I came to Umar while he was giving a sermon on the pulpit. I climbed up to him and said, "Get down from my father's pulpit and go to your father's pulpit." Umar replied, "My father did not have a pulpit." Then he took me and seated me beside him, where I began to turn over pebbles with my hand. When he finished his sermon, he took me to his house and said to me, "Who taught you this?" I said, "By Allah, no one taught me." He said, "By my father, if only you would visit us more often."
One day, I went to see him, and he was alone with Mu'awiya. Ibn Umar was at the door, and when Ibn Umar left, I left with him. Later, Umar met me and said, "Why did I not see you?" I said, "O Commander of the Faithful, I came when you were alone with Mu'awiya, so I left with Ibn Umar." He said, "You have more right to be admitted than Ibn Umar. For indeed, who planted what is in our heads was Allah and then you (the family of the Prophet)."
One day, I went to see him, and he was alone with Mu'awiya. Ibn Umar was at the door, and when Ibn Umar left, I left with him. Later, Umar met me and said, "Why did I not see you?" I said, "O Commander of the Faithful, I came when you were alone with Mu'awiya, so I left with Ibn Umar." He said, "You have more right to be admitted than Ibn Umar. For indeed, who planted what is in our heads was Allah and then you (the family of the Prophet)."
The chain of narration is sahih, and it is also reported by al-Khatib.
The chain of narration is sahih, and it is also reported by al-Khatib.
Ziyad used to track down and kill Shia of Ali ibn Abi Talib AS (may Allah be pleased with him). When this news reached Al-Hasan ibn Ali AS (may Allah be pleased with him), he made a supplication, saying, "O Allah, make his death distinctive, for killing is an expiation."
Ziyad used to track down and kill Shia of Ali ibn Abi Talib AS (may Allah be pleased with him). When this news reached Al-Hasan ibn Ali AS (may Allah be pleased with him), he made a supplication, saying, "O Allah, make his death distinctive, for killing is an expiation."
"Narrateed by Ibn Mundah, Ibn Shahin, and At-Tabarani with chains, some of which meet the conditions of sahih, from Asmaa bint Umais, who said, 'The Messenger of Allah, peace and blessings be upon him, received revelation in the lap of 'Ali (AS), and he did not perform the Asr prayer until the sun had set. The Messenger of Allah, peace and blessings be upon him, said, 'O Allah, he was in your obedience and the obedience of your Messenger,' so return the sun.' Asmaa said, 'I saw it set, then I saw it rise again until it stood over the mountains and the earth. AIi (AS), then stood up, performed ablution, and prayed the Asr prayer. Then the sun disappeared, and this occurred at As-Sahba'.'"
"Narrateed by Ibn Mundah, Ibn Shahin, and At-Tabarani with chains, some of which meet the conditions of sahih, from Asmaa bint Umais, who said, 'The Messenger of Allah, peace and blessings be upon him, received revelation in the lap of 'Ali (AS), and he did not perform the Asr prayer until the sun had set. The Messenger of Allah, peace and blessings be upon him, said, 'O Allah, he was in your obedience and the obedience of your Messenger,' so return the sun.' Asmaa said, 'I saw it set, then I saw it rise again until it stood over the mountains and the earth. AIi (AS), then stood up, performed ablution, and prayed the Asr prayer. Then the sun disappeared, and this occurred at As-Sahba'.'"
Imam Ahmad said: Abd al-Rahman and Affan told us, Hammad bin Salamah told us, on the authority of Ammar bin Abi Ammar, on the authority of Ibn Abbas. He said: “I saw the Messenger of God, may God bless him and grant him peace, in a dream in the middle of the day, disheveled and dusty, with a vial of blood, so I said: May my father and mother be sacrificed, O Messenger of God, what is this? He said: This is the blood of Hussein and his companions and I have been collecting it since today. Ammar said: We checked that day and found that he had been killed on that day. Ahmed was the only one to narrate this, and its chain of narration is strong.
Imam Ahmad said: Abd al-Rahman and Affan told us, Hammad bin Salamah told us, on the authority of Ammar bin Abi Ammar, on the authority of Ibn Abbas. He said: “I saw the Messenger of God, may God bless him and grant him peace, in a dream in the middle of the day, disheveled and dusty, with a vial of blood, so I said: May my father and mother be sacrificed, O Messenger of God, what is this? He said: This is the blood of Hussein and his companions and I have been collecting it since today. Ammar said: We checked that day and found that he had been killed on that day. Ahmed was the only one to narrate this, and its chain of narration is strong.
as for Ibn Kathir’s statement, it is a blatant Lie. Many have narrated this Hadith other than Ahmad ibn Hanbal like:
as for Ibn Kathir’s statement, it is a blatant Lie. Many have narrated this Hadith other than Ahmad ibn Hanbal like:
This poem is attributed to Hassaan ibn Thabit, may Allah be pleased with him:
This poem is attributed to Hassaan ibn Thabit, may Allah be pleased with him:
"On the day of Ghadir, their Prophet calls to them,
"On the day of Ghadir, their Prophet calls to them,
With Khum, so listen to the Messenger calling.
With Khum, so listen to the Messenger calling.
He said, 'Who is your master and guardian?'
He said, 'Who is your master and guardian?'
They replied, without revealing any blindness,
They replied, without revealing any blindness,
'Your God is our Master, and you are our Guardian.'
'Your God is our Master, and you are our Guardian.'
And none among us in guardianship is disobedient.
And none among us in guardianship is disobedient.
Then he said to him, 'Rise, O Ali,
Then he said to him, 'Rise, O Ali,
For I have appointed you as Imam and Guide.
For I have appointed you as Imam and Guide.
So whoever's master I am, Ali is his master.'
So whoever's master I am, Ali is his master.'
Therefore, be supporters for him, truthful and loyal.
Therefore, be supporters for him, truthful and loyal.
There, he prayed, 'O Allah, be a friend to his friend,
There, he prayed, 'O Allah, be a friend to his friend,
And be an enemy to his enemy.'"
And be an enemy to his enemy.'"
The poem of Al-Farazdaq became famous during the incident of Hisham ibn Abd al-Malik's pilgrimage to Mecca, just before he assumed the caliphate. Whenever Hisham intended to perform the ritual of Istilam (touching the Black Stone), people would disperse from him when Ali ibn al-Husayn AS (also known as Zain al-Abidin) approached the Black Stone as a sign of respect for him.
The poem of Al-Farazdaq became famous during the incident of Hisham ibn Abd al-Malik's pilgrimage to Mecca, just before he assumed the caliphate. Whenever Hisham intended to perform the ritual of Istilam (touching the Black Stone), people would disperse from him when Ali ibn al-Husayn AS (also known as Zain al-Abidin) approached the Black Stone as a sign of respect for him.
Perplexed, Hisham inquired, "Who is this, and I do not recognize him?" In response, Al-Farazdaq started reciting his poem:
Perplexed, Hisham inquired, "Who is this, and I do not recognize him?" In response, Al-Farazdaq started reciting his poem:
"This is he whom the Baṭḥā' recognizes by his footsteps,
"This is he whom the Baṭḥā' recognizes by his footsteps,
The House recognizes him, as do the lawful and the sacred.
The House recognizes him, as do the lawful and the sacred.
This is the son of the best of all of Allah's servants,
This is the son of the best of all of Allah's servants,
The righteous, pure, and knowledgeable one.
The righteous, pure, and knowledgeable one.
When Quraysh sees him, its speaker says,
When Quraysh sees him, its speaker says,
'To the nobility of this man, generosity aspires.
'To the nobility of this man, generosity aspires.
Almost restraining him is the knowledge of his dignity,
Almost restraining him is the knowledge of his dignity,
Like the pillar of Hajr when it is approached.
Like the pillar of Hajr when it is approached.
He lowers his gaze in modesty,
He lowers his gaze in modesty,
And his majesty is lowered in reverence.
And his majesty is lowered in reverence.
He almost holds back his own esteem,
He almost holds back his own esteem,
The firm support, when he approaches to receive it.
The firm support, when he approaches to receive it.
He is bashful, and from the awe of him,
He is bashful, and from the awe of him,
He does not speak except when he smiles.
He does not speak except when he smiles.
This is the son of Fatimah; if you do not recognize him,
This is the son of Fatimah; if you do not recognize him,
By his grandfather, the prophets of Allah have been sealed."
By his grandfather, the prophets of Allah have been sealed."
Hisham ordered the imprisonment of Al-Farazdaq, and he was detained in Uṣfān. Ali ibn al-Husayn AS then sent twelve thousand dirhams to him, saying, "Pardon Abu Faras."
Hisham ordered the imprisonment of Al-Farazdaq, and he was detained in Uṣfān. Ali ibn al-Husayn AS then sent twelve thousand dirhams to him, saying, "Pardon Abu Faras."
Jafar ibn Muhammad AS narrated:
Jafar ibn Muhammad AS narrated:
"My father AS said: My grandfather Hussain AS made me sit in his lap, and he said to me, 'The Messenger of Allah (peace be upon him) recites the greetings of peace upon you.
"My father AS said: My grandfather Hussain AS made me sit in his lap, and he said to me, 'The Messenger of Allah (peace be upon him) recites the greetings of peace upon you.
From Aban ibn Taghlib, from Muhammad ibn Ali AS, who said:
From Aban ibn Taghlib, from Muhammad ibn Ali AS, who said:
"Jabir ibn Abdullah came to me while I was reading the Quran. He said to me, 'Uncover your abdomen.' So, I uncovered it, and he pressed his abdomen against mine. Then he said, 'The Messenger of Allah SAWA ordered me to recite the greetings of peace upon you from him.'"
"Jabir ibn Abdullah came to me while I was reading the Quran. He said to me, 'Uncover your abdomen.' So, I uncovered it, and he pressed his abdomen against mine. Then he said, 'The Messenger of Allah SAWA ordered me to recite the greetings of peace upon you from him.'"
And Sufyan ibn Umayyah to the Hijaz with the news of killing Ali (peace be upon him). Upon hearing this news, Aisha responded:
And Sufyan ibn Umayyah to the Hijaz with the news of killing Ali (peace be upon him). Upon hearing this news, Aisha responded:
"So she cast down her stick, and the matter settled,
"So she cast down her stick, and the matter settled,
Just as the eyes find comfort when the distant traveler returns."
Just as the eyes find comfort when the distant traveler returns."
"When the news reached Aisha that Ali was killed, she said:
"When the news reached Aisha that Ali was killed, she said:
'She cast down her stick, and the matter settled,
'She cast down her stick, and the matter settled,
Just as the eyes find comfort when the distant traveler returns.'
Just as the eyes find comfort when the distant traveler returns.'
Then she asked, 'Who killed him?' And it was said, 'A man from Murad.' So she said:
Then she asked, 'Who killed him?' And it was said, 'A man from Murad.' So she said:
'If he was a distant relative, he has truly mourned him,
'If he was a distant relative, he has truly mourned him,
A eulogy that does not involve the earth.'
A eulogy that does not involve the earth.'
Zainab, the daughter of Abu Salama, then said, 'Are you saying this about Ali?' She replied, 'I forget. So, when I forget, remind me.'"
Zainab, the daughter of Abu Salama, then said, 'Are you saying this about Ali?' She replied, 'I forget. So, when I forget, remind me.'"
Abu Ghatfan reported: I asked Ibn Abbas, "Did you see the Prophet (peace be upon him) expire while his head was resting against someone's chest?"
Abu Ghatfan reported: I asked Ibn Abbas, "Did you see the Prophet (peace be upon him) expire while his head was resting against someone's chest?"
He said, "He passed away while he was leaning against the chest of Ali." I said, "Urwah narrated to me from Aisha that she said, 'The Prophet (peace be upon him) passed away between my two arms, on the day of my turn (with him).'" Ibn Abbas replied, "Does she not understand? By Allah, the Prophet (peace be upon him) passed away while leaning against the chest of Ali. He (Ali) was the one who washed him, and my brother Fadl bin Abbas was also with him. My father (Abbas) refused to attend, saying, 'The Prophet (peace be upon him) used to order us to cover ourselves, and there he is with you.'"
He said, "He passed away while he was leaning against the chest of Ali." I said, "Urwah narrated to me from Aisha that she said, 'The Prophet (peace be upon him) passed away between my two arms, on the day of my turn (with him).'" Ibn Abbas replied, "Does she not understand? By Allah, the Prophet (peace be upon him) passed away while leaning against the chest of Ali. He (Ali) was the one who washed him, and my brother Fadl bin Abbas was also with him. My father (Abbas) refused to attend, saying, 'The Prophet (peace be upon him) used to order us to cover ourselves, and there he is with you.'"
He is Ka'b ibn Mati' al-Himyari, from Yemen, a scholar, scribe, and expert. He was originally Jewish but embraced Islam after the Prophet's (peace be upon him) demise. He arrived in Madinah from Yemen during the time of Umar (may Allah be pleased with him). He engaged with the companions of Muhammad (peace be upon him) and narrated stories from Israelite scriptures. He preserved wonders, collected traditions from the companions, and was recognized as a knowledgeable figure.
He is Ka'b ibn Mati' al-Himyari, from Yemen, a scholar, scribe, and expert. He was originally Jewish but embraced Islam after the Prophet's (peace be upon him) demise. He arrived in Madinah from Yemen during the time of Umar (may Allah be pleased with him). He engaged with the companions of Muhammad (peace be upon him) and narrated stories from Israelite scriptures. He preserved wonders, collected traditions from the companions, and was recognized as a knowledgeable figure.
He narrated from Umar, Suhaib, and others. Abu Huraira, Muawiyah, and Ibn Abbas narrated from him, reflecting a chain from the companion to the Tabi'een, though such narrations are rare and esteemed.
He narrated from Umar, Suhaib, and others. Abu Huraira, Muawiyah, and Ibn Abbas narrated from him, reflecting a chain from the companion to the Tabi'een, though such narrations are rare and esteemed.
Aslam The slave of Umar and Ka'b al-Himyari narrated from him. He was also narrated from by a number of Tabi'een, including Ata ibn Yasar and others, through both direct and mursal chains.
Aslam The slave of Umar and Ka'b al-Himyari narrated from him. He was also narrated from by a number of Tabi'een, including Ata ibn Yasar and others, through both direct and mursal chains.
With this chain of transmission, Al-Sadi mentions many strange things, many of which he received from Israelites. When Ka’b al-Ahbar converted to Islam during the time of Omar, he used to speak in front of Omar ibn al-Khattab, may God be pleased with him, about matters of the knowledge of the People of the Book in Omar heard his composition, and they were astonished at what he had, many of which agreed with the truth contained in the purified law, so many people accepted what was narrated from Ka'b al Ahbar for this, and when he came from the permission to talk about the Children of Israel, but many of the things he narrates are made by a big mistake and a lot of error.
With this chain of transmission, Al-Sadi mentions many strange things, many of which he received from Israelites. When Ka’b al-Ahbar converted to Islam during the time of Omar, he used to speak in front of Omar ibn al-Khattab, may God be pleased with him, about matters of the knowledge of the People of the Book in Omar heard his composition, and they were astonished at what he had, many of which agreed with the truth contained in the purified law, so many people accepted what was narrated from Ka'b al Ahbar for this, and when he came from the permission to talk about the Children of Israel, but many of the things he narrates are made by a big mistake and a lot of error.
It is narrated by At-Tabarani, Ibn Jarir, Al-Bayhaqi, and Al-Hafiz Abu Musa Al-Madini in his book on "Tiwalaat." According to him, there is an unusual addition in which Allah says to it, 'You are a creation from My creation. I created you as I intended. Die a death that you will never be resurrected from.' This addition is present in the narration but is considered strange.
It is narrated by At-Tabarani, Ibn Jarir, Al-Bayhaqi, and Al-Hafiz Abu Musa Al-Madini in his book on "Tiwalaat." According to him, there is an unusual addition in which Allah says to it, 'You are a creation from My creation. I created you as I intended. Die a death that you will never be resurrected from.' This addition is present in the narration but is considered strange.
He also mentioned in the context of the angels whose names are explicitly mentioned in the Qur'an, Harut and Marut. A considerable number of early scholars reported this, and their story contains many narrations, most of which are influenced by Israelite traditions.
He also mentioned in the context of the angels whose names are explicitly mentioned in the Qur'an, Harut and Marut. A considerable number of early scholars reported this, and their story contains many narrations, most of which are influenced by Israelite traditions.
Imam Ahmad narrated a Hadith in which Ibn Umar reported, and Ibn Hibban authenticated it in his collection. Regarding its authenticity, there is some uncertainty in my view. It is more likely to be traced back to Abdullah ibn Umar, derived from Ka'b al-Ahbar, as will be clarified later. Allah knows best."
Imam Ahmad narrated a Hadith in which Ibn Umar reported, and Ibn Hibban authenticated it in his collection. Regarding its authenticity, there is some uncertainty in my view. It is more likely to be traced back to Abdullah ibn Umar, derived from Ka'b al-Ahbar, as will be clarified later. Allah knows best."
"And whoever claims that it (the son mentioned in the Quranic narrative) was Ishaq has indeed burdened himself with an obligation. Their basis for this is the Israelite traditions, and their book contains distortions, particularly here (in the narrative of Ibrahim's sacrifice). Absolutely, it is conclusively refuted, as with them, Allah commanded Ibrahim to sacrifice his only son, and in another version from the Arabic text, it specifies his son Ishaq. The insertion of the name Ishaql here is fabricated and false because Ishaq is neither the only son nor the firstborn. That position belongs to Isma'il. Their insistence on this stems from the envy of the Arabs. Indeed, Ishmael is the father of the Arabs who inhabit the Hijaz, among whom is the Messenger of Allah, peace be upon him. Ishaq is the father of Ya'qub, who is Israel. They (the Jews) claimed this honor for themselves, so they distorted the words of Allah and added to them, while they were people in confusion who did not acknowledge that favor is in the hands of Allah, who gives it to whom He wills.
"And whoever claims that it (the son mentioned in the Quranic narrative) was Ishaq has indeed burdened himself with an obligation. Their basis for this is the Israelite traditions, and their book contains distortions, particularly here (in the narrative of Ibrahim's sacrifice). Absolutely, it is conclusively refuted, as with them, Allah commanded Ibrahim to sacrifice his only son, and in another version from the Arabic text, it specifies his son Ishaq. The insertion of the name Ishaql here is fabricated and false because Ishaq is neither the only son nor the firstborn. That position belongs to Isma'il. Their insistence on this stems from the envy of the Arabs. Indeed, Ishmael is the father of the Arabs who inhabit the Hijaz, among whom is the Messenger of Allah, peace be upon him. Ishaq is the father of Ya'qub, who is Israel. They (the Jews) claimed this honor for themselves, so they distorted the words of Allah and added to them, while they were people in confusion who did not acknowledge that favor is in the hands of Allah, who gives it to whom He wills.
Many from among the salaf and others have affirmed that he (the son in the story) was Ishaq. The only source they had for this was, Allah knows best, either from Ka'b al-Ahbar or the writings of the People of the Book. However, there is no authentic narration from the infallible regarding this. Therefore, we must leave aside the apparent text of the Noble Qur'an for this, as nothing of this sort is found in the Qur'an. The understood, the expressed, and the text, at a glance, indicate that he is Ishmael."
Many from among the salaf and others have affirmed that he (the son in the story) was Ishaq. The only source they had for this was, Allah knows best, either from Ka'b al-Ahbar or the writings of the People of the Book. However, there is no authentic narration from the infallible regarding this. Therefore, we must leave aside the apparent text of the Noble Qur'an for this, as nothing of this sort is found in the Qur'an. The understood, the expressed, and the text, at a glance, indicate that he is Ishmael."
On the authority of Abu Ghadiya, he said: “I heard Ammar bin Yasser (RA) Despising Uthman insulting him in Medina. He said: So I threatened to kill him. I said: If God enables me to kill you, I will do so.” When the day of Siffin came, Ammar began to attack the people, and it was said: This is Ammar, and I saw a gap between the lungs and between the legs. He said: So I attacked him and stabbed him in the knee. He said: Then he fell and I killed him. It was said: Did you kill Ammar bin Yasser? He informed Amr bin Al-Aas, and he said: I heard the Messenger of God, may God bless him and grant him peace.
On the authority of Abu Ghadiya, he said: “I heard Ammar bin Yasser (RA) Despising Uthman insulting him in Medina. He said: So I threatened to kill him. I said: If God enables me to kill you, I will do so.” When the day of Siffin came, Ammar began to attack the people, and it was said: This is Ammar, and I saw a gap between the lungs and between the legs. He said: So I attacked him and stabbed him in the knee. He said: Then he fell and I killed him. It was said: Did you kill Ammar bin Yasser? He informed Amr bin Al-Aas, and he said: I heard the Messenger of God, may God bless him and grant him peace.
I (Al Albani) said: This is a sahih chain of narration. Its narrators are trustworthy, Rijal of (Sahih) Muslim, and Abu al-Ghadiya is al-Juhani and he is a companion, as proved by a group
I (Al Albani) said: This is a sahih chain of narration. Its narrators are trustworthy, Rijal of (Sahih) Muslim, and Abu al-Ghadiya is al-Juhani and he is a companion, as proved by a group
Yazid ibn Harun said: Fudhayl ibn Marzuq told us about Jabla bint al-Musafah from her father who said: Ali said to me: O brother of Bani Amer, ask me what Allah and His Messenger said, for we, Ahlul Bayt, know what Allah and His Messenger said. He said the hadith is long.
Yazid ibn Harun said: Fudhayl ibn Marzuq told us about Jabla bint al-Musafah from her father who said: Ali said to me: O brother of Bani Amer, ask me what Allah and His Messenger said, for we, Ahlul Bayt, know what Allah and His Messenger said. He said the hadith is long.
Al-Ma'mun thought about the state of the caliphate after him and wanted to place it in a man suitable for it in order to clear his liability - as he claimed - so he mentioned that he considered the conditions of the notables of the two houses: So he entrusted him and wrote a book in his own handwriting, and obliged al-Rida, peace be upon him, to do so, but he refused and then answered, and put his handwriting on the back of al-Ma'mun's book with the meaning: I answered in compliance with the order, although the Jafr and the Jami"ah indicate the opposite, and witnesses testified to this.
Al-Fadl ibn Sahl, al-Ma'mun's minister, was the administrator and promoter of this matter, so people pledged allegiance to Ali ibn Musa after al-Ma'mun, and he was called al-Rada from the family of Muhammad (peace be upon him).
Al Fakhri Fi al-Aadab Al-Sultaniyah
847 - I heard Ahmad say: I heard Abu Bakr say: I heard al-Khalidi say: ((I had a great big scab on me, he said: I wiped it with the dust of al-Husayn's grave, he said: I fell asleep and woke up, and there was nothing
847 - I heard Ahmad say: I heard Abu Bakr say: I heard al-Khalidi say: ((I had a great big scab on me, he said: I wiped it with the dust of al-Husayn's grave, he said: I fell asleep and woke up, and there was nothing
on me)) (4)
on me)) (4)
Al Tuwariyat ((٤) رجال إسناده ثقات. ) (and the inspector is a Nasibi so we accept his admission and reject his opinions)
٢٠٩٣ - Musaddad said:
٢٠٩٣ - Musaddad said:
and Ishaq said: "Ishaq said: Abu Usama, they said: 'Enlighten me about al-Mujalid from al-Sha'bi from Masruq. A man came to Abdullah ibn Mas'ud, may Allah be pleased with him, and said: 'Did your Prophet tell you how many Caliphs there will be after him?' He said: 'Yes, and no one asked me about it before you, and you are one of the youngest of the people,' he said: 'They will be as many as the number of the vicegerents of Moses. of Moses' twelve vicegerents.
and Ishaq said: "Ishaq said: Abu Usama, they said: 'Enlighten me about al-Mujalid from al-Sha'bi from Masruq. A man came to Abdullah ibn Mas'ud, may Allah be pleased with him, and said: 'Did your Prophet tell you how many Caliphs there will be after him?' He said: 'Yes, and no one asked me about it before you, and you are one of the youngest of the people,' he said: 'They will be as many as the number of the vicegerents of Moses. of Moses' twelve vicegerents.
This is a Hasan Isnad.
This is a Hasan Isnad.
Abu 'Ala'la said, "Shaybanan Farrukh is the son of Hamad from Mujalid."
Abu 'Ala'la said, "Shaybanan Farrukh is the son of Hamad from Mujalid."
Isaac said, "Jarir reported about al-Ashath ibn Sawar from al-Sha'bi from his uncle Qais ibn 'Abid, who said, 'An Arab came to Ibn Allah Mas'ud, may Allah be pleased with him, and narrated the same except that he did not say, 'I am one of the youngest of the people'.
Isaac said, "Jarir reported about al-Ashath ibn Sawar from al-Sha'bi from his uncle Qais ibn 'Abid, who said, 'An Arab came to Ibn Allah Mas'ud, may Allah be pleased with him, and narrated the same except that he did not say, 'I am one of the youngest of the people'.
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