page.php?bank=maghalat&id=142 - valiasr-aj-english · 2019. 5. 23. · Dhahabi, Mizan al-'Itidal fi Naqd al-Rijal, Volume 1, Page 283 Dhahabi, Siyar a`lam al-nubala', Volume 15, Page

http://www.valiasr-aj.com/fa/page.php?bank=maghalat&id=142 The abuse and oppression of a pregnant Lady Fatima at the hands of Umar, as confessed by Ibn Abi Darim Argument: In the book Mizan al-‘Itidal, Allama Sham sul-Deen Dhahabi brands Ibn Abi Darim as a Rafidhi. Dhahabi claims that despite the staunch convictions of Darim, he nonetheless slandered the Shaikhin(Abu Bakr and Umar) during the latter stages of his life, hence dismissing him as a valid narrator. Analysis The original narration: Alama Sham sul-Deen Dhahabi in Siyar a`lam al-nubala' and Mizan al-'Itidal and Ibn Hajar ‘Asqalani in Lisan al-Mizan narrated from Ibn Abi Darim:

إّن عمر رفس فاطمة حتّى أسقطت بمحسن.Umar kicked Hazhrat Fatima, causing the miscarriage of her unborn baby, Muhsin.

، 372، ص 1ج ،ميزان االعتدال في نقد الرجال هـ(847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

م؛1991بيروت، الطبعة: األولى، -تحقيق: الشيخ علي محمد معوض والشيخ عادل أحمد عبدالموجود، ناشر: دار الكتب العلمية

Al Thahabi Shams Al Deen Muhammad Bin Ahmad Bin Uthmaan (died 748 H), book: Meezaan Al I’tadaal

fi Naqd Al Rijaal (The Scale of Moderation in Criticizing The Men of Narration), volume 1, page 283,

investigated by Sheikh Ali Muhammad Mu’awwad and Sheikh Aadel Ahmad Abdul Mawjood, publisher:

Daar Al Kutub Al ‘Ilmiyya, Beirut, first edition, 1995;

، تحقيق: شعيب 187، ص 11، ج سير أعالم النبالء هـ(،847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

هـ؛1412بيروت، الطبعة: التاسعة، -ناشر: مؤسسة الرسالة األرناؤوط، محمد نعيم العرقسوسي،

Al Thahabi, Shams Al Deen Muhammad Bin Ahmad Bin Uthmaan (died 748 H), book: Siyar A’laam Al

Nubalaa’ (The Lives of the Knowledgeable Nobles), volume 15, page 578, investigated by Shu’ayb Al

Arnaa’oot, Muhammad Naeem Al Aariqsoosi, publisher: Mu’assasat Al Risaala (The Message

Foundation), Beirut, ninth edition, 1413 H;

، تحقيق: دائرة 367، ص 1ج ،لسان الميزان هـ( 713العسقالني الشافعي، أحمد بن علي بن حجر أبو الفضل )متوفاي

م.1976 –هـ 1446بيروت، الطبعة: الثالثة، -سسة األعلمي للمطبوعات الهند، ناشر: مؤ -المعرف النظامية

Al Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), Lisaan Al Meezaan (The Scale’s Tongue), volume 1, page 268, investigated by Al Maarifa Al Nithaamiyya Center, India, publisher: Mu’assasat Al A’lami Lilmatboo’aat (Al A’lami Foundation for Print), Beirut, third edition, 1406 H (1986 AD); Dhahabi, Mizan al-'Itidal fi Naqd al-Rijal, Volume 1, Page 283 Dhahabi, Siyar a`lam al-nubala', Volume 15, Page 578 Ibn Hajar Asqalani, Lisan al-Mizan, Volume 1, Page 268

http://www.valiasr-aj.com/fa/page.php?bank=maghalat&id=142

However, as already mentioned, Dhahabi and Ibn Hajjar have rejected this notion on grounds of its source, Ibn Abi Darim.

احمد بن محمد بن السرى بن يحيى بن أبي دارم المحدث أبو بكر الكوفي الرافضي الكذاب... ثم

مه كان أكثر ما يقرأ عليه المثالب حضرته ورجل يقرأ عليه ان عمر رفس فاطمة حتى أسقطت في آخر أيا

بمحسن.During the end of his life, Darim made an effort to shed light on the numerous flaws and misgivings of the Shaikhin. I was in his presence during which I witnessed a man telling him, “Umar kicked Lady Fatima, causing the miscarriage of Muhsin.” By analyzing the scholarly reputation and character of Ibn Abi Darim, one will come to understand that the only reason for his rejection by the Ahl Sunna is in regards to this hadith. As a matter of fact, prior to this hadith, he was considered as one of the most knowledgeable ulama of the Ahl Sunna. Dhahabi described him as a “leader(Imam), memorizer(Hafiz), and an erudite(Fadhil).”

بكر أحمد بن محمد السري بن يحيى بن السري بن أبي ، أبو االمام الحافظ الفاضل ابن أبي دارم.

دارم....Ibn Abi Daarim. The virtuous memorizer imam, Abu Bakr Ahmad Bin Muhammad Al Sirriy Bin Yahyaa Bin Al Sirriy Bin Abi Daarim… He continues as:

إال أنه يترفض. موصوفا بالحفظ والمعرفة كانHis knowledge and character were exceptional, but he was attached to Shiaism. And he also says:

.كان مستقيم االمر عامة دهره وقال محمد بن حماد الحافظ، Muhammad bin Hammaad Al Haafith said: In his lifetime he was firm in his beliefs.

، تحقيق: 189ـ 188، ص 11، ج سير أعالم النبالء هـ(،847مان، )متوفايالذهبي، شمس الدين محمد بن أحمد بن عث

هـ.1412بيروت، الطبعة: التاسعة، -شعيب األرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤسسة الرسالة


Nubalaa’ (The Lives of the Knowledgeable Nobles), volume 15, page 577-579, investigated by Shu’ayb Al


Foundation), Beirut, ninth edition, 1413 H.

In a hadith linked to Ibn Abi Darim, the Holy Prophet (PBUH&HF) says:

الحالل بين، والحرام بين، وبين ذلك مشتبهات ال يعلمها كثير من الناس. من ترك الشبهات استبرأ

لدينه وعرضه، ومن وقع في الشبهات، وقع في الحرام كالراعي إلى جنب الحمى، يوشك أن يواقعه.The border between Halal and Haram is clear, but between them, people face many doubts and unknowns. Whoever forsakes these doubts has saved his religion and beliefs, and whoever embraces them has committed sin, similar to an individual in the company of an ill person.

Dhahabi, after narrating this Hadith, says:

.الحديث. متفق عليهThis Hadith is reliable and agreed upon.


هـ؛1412لتاسعة، بيروت، الطبعة: ا -األرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤسسة الرسالة





Having said this, interestingly, then Dhahabi makes the following disparaging remarks about Darim:

شيخ ضال معثر.A misguided old man! Hence, is it possible for someone labeled as “Leader, memorizer, and scholar,” who has maintained a firm belief during his entire life, to be also classified as misguided and evil? How can such contrasting words be applied to the same person? Yes, exaggeration of the merits of the Khalifahs will cause a prominent figure of Ahl Sunnah, such as Dhahabi, to contradict himself. Therefore, we should ask: Is it valid to reject the narrations of an individual because he is a Rafidhi? What type of logic gives us the permission to reject someone simply because of his inclination to Shiaism? If such is the standard, then Ahl Sunna need to dismiss many hadiths in Siha Sitta (the six hadith books) as they contain numerous hadiths from Rafidhis. InshaAllah, we will mention a few examples: 1. ‘AbiduAllah bin Musa: Dhahabi says about him:

قال ابن مندة كان أحمد بن حنبل يدل الناس على عبيد هللا وكان معروفا بالرفض لم يدع أحدا

اسمه معاوية يدخل داره.Ibn Manda said: Ahmad bin Hanbal would welcome people to his premises, as he was a well-known Rafidhi, but he did not allow anyone by the name of “Muawia” to enter his residence.


هـ.1412بيروت، الطبعة: التاسعة، -الرسالة األرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤسسة





He continues to write:

وحديثه في الكتب الستة.His Hadiths are present in the books of Siha Sitta Mezi, the author of Tahzib al-kamal, states that all the books of Siha Sitta contain hadiths from Hanbal:

ُعبَيد هللا بن موسى بن أَبي المختار، واسمه باذام العبيسي، موالهم أبو محمد الكوفي.

َرَوى َعن: إبراهيم بن إِسماعيل بن مجمع )ق(، وأسامة بن زيد الليثي )م(، واسرائيل بن يونس )خ

لد )خ(....م ت س(، وإسماعيل بن أَبي خاUbaid Allah Bin Musaa bin Abi Al Mukhtaar, and his name Baathaam Al ‘Ubaisi, Their Chief Abu

Muhammad Al Koofi.

Narrated according to: Ibraaheem Bin Ismaaeel Bin Majmaa (in Qazwini), ans Usaama Bin Zaid Al Laithiy

(in Muslim), and Israa’eel Bin Yunis (in Bukhari, Muslim, Tirmithi, and Nisa’i), and Ismaaeel Bin Abi

Khaalid ()…

، تحقيق د. بشار عواد 164، ص 19هـ(، تهذيب الكمال، ج 843المزي، يوسف بن الزكي عبدالرحمن أبو الحجاج )متوفاي

م.1974 –هـ 1444بيروت، الطبعة: األولى، -معروف، ناشر: مؤسسة الرسالة

Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 19, page 164. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD).

رمزهايى كه در بين پرانتزها گذاشته شده، هر كدام مخفف اسم يكى از نويسندگان صحاح سته

است. )خ( = بخاري؛ )م( = مسلم؛ )ق( = ابن ماجه قزويني؛ )ت( = ترمذى )س( = نسائي.Each code between brackets represents the name of the authors of the Siha Sitta:

Bukhari = (خ)

Muslim = (م)

Ibn Majah Qazwini = (ق)

Trimidhi = (ت)

Nisa’i = (س) 2. Ja’far bin Sulaiman al-Dhab’i: The scholars of Ahl sunna view him as a Rafidhi as well. Khatib Baqdadi narrates from Zaid bin Zari’ who said:

فان جعفر بن سليمان رافضي.Ja’far bin sulaiman was a Rafidhi.

، ذيل ترجمه أحمد بن المقدام بن 164، ص 1، ج تاريخ بغداد هـ(،462البغدادي، أحمد بن علي أبو بكر الخطيب )متوفاي

بيروت. -، ناشر: دار الكتب العلمية 3931سليمان، رقم

Al Baghdaadi, Ahmad Bin Ali Abu Bark Al Khateeb (died 463 H), book: Taareekh Baghdaad (The History of

Baghdaad), volume 5, page 164, in the footnote of Ahmad Bin Al Miqdaam Bin Sulaimaan’s translation,

no. 2925, publisher: Daar Al Kutub Al ‘Ilmiyya, Beirut.

Mezi states that Bukhari (in Al-Adaabul Mufrad) and the other authors of Siha (meaning Muslim, Abu Dawood, Tirimidhi, Nisa’I and Ibn Majah) have narrated hadiths from this person.

روى له البخاري في "األدب"والباقون.


م.1974 –هـ 1444بيروت، الطبعة: األولى، -، ناشر: مؤسسة الرسالة معروف

Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 5, page 50. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD). 3. Abdul al-Mulk bin A’in al-Kufi: His narrations are also present in all the books of Siha Sitta of Ahl sunna. Mezi narrates from Sufyan that he was a Rafidhi as well:

صاحب رأي. رافضي الملك بن أعين شيعي كان عندناعن سفيان: حدثنا عبد He continues to say:

ثََنا سفيان، قال: هم ثالثة إخوة: عبدالملك بن أعين، وزرارة بن أعين، وحمران بن أعين، روافض َحدَّ

كلهم، أخبثهم قوال: عبدالملك

، تحقيق د. بشار عواد 372، ص 17ل، ج هـ(، تهذيب الكما843المزي، يوسف بن الزكي عبدالرحمن أبو الحجاج )متوفاي


Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 18, page 283. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD). Rafidhi hadiths are so widespread in the Siha Sitta, that Ahl Sunna scholars concede their removal from these books will cause an immense void of knowledge. Khatib Baqdadi says:

لو تركت أهل البصرة لحال القدر، ولو تركت أهل الكوفة لذلك الرأي، يعني » قال علي بن المديني:

«التشيع، خربت الكتب If you ignore the people of Basra due to them being Qadri, and if you ignore the people of Kufa because of their Shia beliefs, then you have destroyed all the books. In expounding upon this fact, Ali bin al-Madini states:

قوله: خربت الكتب، يعني لذهب الحديث. The destruction of all the books is equivalent to the rejection of all the hadiths.

، تحقيق: أبو عبدهللا 139، ص 1، ج الكفاية في علم الرواية هـ(462بكر الخطيب )متوفاي البغدادي، أحمد بن علي أبو

المدينة المنورة. -السورقي، إبراهيم حمدي المدني، ناشر: المكتبة العلمية

Al Baghdaadi, Ahmad Bin Ali Abu Bakr Al Khateeb (died 463 H), book: AL Kifaaya fi Ilm Al Riyaaya (The Beneficence in the Science of Narration), volume 1, page 129, investigated by Abu Abdullah Al Soorqiy, Ibrahim Hamdiy Al Madaniy, publisher: Al Maktaba Al Ilmiyya (The Scientific Library), Al Madina Al Munawwara, Saudi Arabia. He continues:

محمد الشعراني، فقال: صدوق في الرواية إال أنه كان من الغالين في وسئل عن الفضل بن

التشيع، قيل له: فقد حدثت عنه في الصحيح، فقال: ألن كتاب أستاذي مآلن من حديث الشيعة يعني

«.مسلم بن الحجاج

When asked about Fadhl bin Muhammad Sha’rani, he stated, “His narrations are sincere, but his weakness is in glorification of Shiaism. Someone said to him, “You have narrated a hadith from him in a Sahih (book).” He replied, The book of my teacher is full of narrations by Shias (meaning the Sahih Muslim book).

، تحقيق: أبو عبدهللا 121، ص1، ج الكفاية في علم الرواية هـ(462ر الخطيب )متوفايالبغدادي، أحمد بن علي أبو بك

المدينة المنورة. -السورقي، إبراهيم حمدي المدني، ناشر: المكتبة العلمية

Al Baghdaadi, Ahmad Bin Ali Abu Bakr Al Khateeb (died 463 H), book: AL Kifaaya fi Ilm Al Riyaaya (The Beneficence in the Science of Narration), volume 1, page 131, investigated by Abu Abdullah Al Soorqiy, Ibrahim Hamdiy Al Madaniy, publisher: Al Maktaba Al Ilmiyya (The Scientific Library), Al Madina Al Munawwara, Saudi Arabia. Is it acceptable to reject a narrator due to his reliance to Shiaism? Ahl Sunna scholars may claim that simply being Shia is not a valid reason for the dismissal of a narrator, rather the excessive need to refer to Shiaism is grounds for dismissal. For example, the elevation of Imam Ali’s status above that of Abu Bakr and Umar is an example of this. This is how Ibn Hajar explains this in Fathul Bari:

والتشيع محبة على وتقديمه على الصحابة فمن قدمه على أبي بكر وعمر فهو غال في تشيعه

ح بالبغض فغال إال في الرفض وإن ويطلق عليه رافضي وإال فشيعي فإن انضاف إلى ذلك السب أو التصري

اعتقد الرجعة إلى الدنيا فأشد في الغلو.To be a Shia, means to love Ali and to place him on a pedestal above all other companions; hence if anyone considers Ali higher in status than Abu Bakr and Umar, this Rafidhi will be labeled as unreliable due to his exaggeration; however if he one only loves Ali, they are Shia. If besides loving Ali, one insults the companions and has animosity towards them, he is an exaggerating Shia; if one also believes in Rija’t, that person is extreme in his exaggeration.

هدي الساري مقدمة فتح الباري شرح هـ(، 713العسقالني الشافعي، أحمد بن علي بن حجر أبو الفضل )متوفاي

، تحقيق: محمد فؤاد عبد الباقي، محب الدين الخطيب.- 1289 -بيروت -، ناشر: دار المعرفة 419، ص 1، ج صحيح البخاري

Al Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadl (died 852 H), book: Hadiy Al Saari Muqaddimat Fat’h Al Baari Sharh Sahih Al Bukhari (Explanation of Sahih Al Bukhari), volume 1, page 459, publisher: Daar Al Ma’rifa (House of Knowledge), Beirut, 1379, investigated by Muhammad Fu’aad Abdil Baaqi, Muhib Aldeen Al Khateeb. Muhammad bin Ismail al-Amir alSan’ani says:

وأما الساب فسب المؤمن فسوق صحابيا كان أو غيره إال أن سباب الصحابة أعظم جرما لسوء أدبه

مع مصحوبه صلى هللا عليه و سلم ولسابقتهم في اإلسالم.

الكبائر كما يأتي عن الفريقين الزيدية ومن يخالف مذهبهم. وقد عدوا سب الصحابة من An evildoer is one who insults a believer, regardless of whom the believer is. Verily, insulting a companion is as grave as insulting those in the company of Allah’s Messengers; hence, insulting the companions is viewed amongst the great sins.

، : 44ـ 29، ص 1، ج ثمرات النظر في علم األثر هـ(،1173الصنعاني، محمد بن إسماعيل األمير الحسني )متوفاي

م.1996 - هـ1418السعودية، الطبعة: األولى، -الرياض -تحقيق: رائد بن صبري بن أبي علفة، ناشر: دار العاصمة للنشر والتوزيع

Al San’aani, Muhammad Bin Ismaaeel Al Ameer Al Hassani (died 1182 H), book: Thamarrat Al Nathar fi Ilm Al Athar (The Benefits of Looking into the Science of Tracing), volume 1, page 39-40, investigated by

Raa’id Bin Sabri Bin Abi ‘Alfa, publisher: Daar Al ‘Aasima Lil Nashir wa Al Tawzee’ (The Capital House for Publishing and Distribution), Al Riyadh, Saudi Arabia, first edition, 1417 H (1996 AD). Even though the Ahl Sunna accuse numerous Shia scholars of exaggeration, they nonetheless refer to their hadiths in the Siha Sitta. For example: 1. ‘Adi bin Thabit Mezi says Bukhari, Muslim, Tirmidhi, Nisa’I, Abu Dawood and Ibn Majah have narrated from him:

(، وزيد بن وهب 4َرَوى َعن: البراء بن عازب )ع(، وابيه ثابت )د ت ق(، وزر بن حبيش األسدي )م

(، وَسِعيد بن جبير )ع(، وأبي حازم سلمان االشجعي )ع(، وُسلَْيمان بن صرد )خ م د سي(.الجهني )سHe narrated according to: Al Baraa’ Bin Aazib (), and his father Thaabit (in Tirmithi and Qazwini), Wazir

Bin Hubaish Al Asadi (), and Zaid Bin Wahab Al Jahni (in Nisa’i), and Saeed Bin Jubair (), and Abi Haazim

Salmaan Al Ashja’I (), and Sulaiman Bin Sard ().



Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 19, page 164. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD). We have already explained the codes between the brackets. Ibn Hajar Asqalani says about him:

وقال بن معين شيعي مفرط... وقال السلمي قلت للدارقطني فعدي بن ثابت قال ثقة اال أنه كان

غاليا يعني في التشيع.Ibn Mu’in claimed, “He is an extremist Shia.” Salmi stated, “I asked Daraqutni about him, he said, ‘He is reliable but he glorified Shiaism.’ “

، ناشر: دار الفكر 149، ص 8، ج تهذيب التهذيب هـ(713العسقالني الشافعي، أحمد بن علي بن حجر أبو الفضل )متوفاي

م.1974 –هـ 1444بيروت، الطبعة: األولى، -

Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 7, page 149, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD). 2. ‘Ibad bin Ya’qub al-Rawajni Mezi says Bukharim Trimidhi and Ibn Mahaj have narrated from him.

و قال أبو أحمد بن عدى: سمعت عبدان يذكر عن أبى بكر بن أبى شيبة أو هناد بن السرى، أنهما

ل البيت، و فى أو أحدهما فسقه ونسبه إلى أنه يشتم السلف... و روى أحاديثاً أنكرت عليه فى فضائل أه

مثالب غيرهم.

و قال على بن محمد المروزى: سئل صالح بن محمد، عن عباد بن يعقوب الرواجنى، فقال: كان

يشتم عثمان.

قال: و سمعت صالحا يقول: سمعت عباد بن يعقوب يقول: هللا أعدل من أن يدخل طلحة و الزبير

ى طالب بعد أن بايعاه.الجنة، قلت: ويلك، و لم؟ قال: ألنهما قاتال على بن أبAhmad bin ‘Adi said, “I heard from ‘Abdan and he narrated from Abu Bakr bin Abushaibah or Hinad bin Sari that both of them or one of them accused him (Ibad bin Ya’qub) of debauchery and insulting the

companions… he has narrated Hadiths of the rank of Ahlulbait and the errors of others which have not been accepted. Ali bin Muhammad Marozi said, “I asked Salih bin Muhammad about ‘Ibad bin Ya’qub, he said, ‘he talks ill about Uthman.’ “ He also said, “I heard Salih saying, ‘Ibad bin Ya’qub used to say: Allah (swt) for his fairness will not allow Talha and Zubair to enter paradise.’ I said, Woe unto you, why (do you say this)? He replied, ‘Because they fought with Ali after their oath of allegiance to him.’ “

، تحقيق د. بشار عواد 187، ص 14هـ(، تهذيب الكمال، ج 843أبو الحجاج )متوفاي المزي، يوسف بن الزكي عبدالرحمن


Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 14, page 178. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD). 3. Isma’il bin Khalifa: Mezi in Tahzibul Kamal says about him:

إسماعيل بن خليفة العبسي...

حسن بن حسن بن علي بن أَبي طالب... والحكم بن عتيبة )ت ق(، َرَوى َعن: إبراهيم بن

والسري بن إسماعيل... وفضيل بن َعْمرو الفقيمي )ق(.Ismaeel Bin Khalifa Al ‘Absiy narrated from: Ibraheem Bin Hassan Bin Hassan Bin Ali Bin Abi Talib (as)… and Al Hakam Bin ‘Utayba (in Ibn Majah Qazwini and Tirmithi), and Al Sirri Bin Ismaaeel… and Fadeel Bin Amro Al Faqeemiy (inIbn Majah Qazwini).

,Ibn Majah Qazwini (I replaced the letters with the names, I don’t know if that’s what u meant = (ق) they are in green.

Trimidhi = (ت) He then continues to write:

َوَقال )عمرو بن علي( أيضا: سألت عبد الرحمن عن حديث أبي اسرائيل، فأبى أن يحدثني به،

َوَقال: كان يشتم عثمان رضي هللا عنه.

: تركه ابن مهدي، وكان يشتم عثمان. وَقال الُبخارِيُّ‘Amro bin ali said, “I asked ‘Abdul Rahman to narrate the narrations of Abi Israa’eel; he ignored my request and said, Abu Israa’eel (Isma’il bin Khalifa) would talk ill about Uthman.’ ” And Bukhari said: He was cursing Uthman when Ibn Mahdi left him.

، تحقيق د. بشار عواد 89ـ 88، ص 2هـ(، تهذيب الكمال، ج 843المزي، يوسف بن الزكي عبدالرحمن أبو الحجاج )متوفاي


Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 3, page 77-79. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD). If exaggeration in Shiaism is reason for rejection, then why have the great men of Ahl Sunna referenced them in their most authentic books? Can insulting the Khalifs be a reason to reject a narrator?

We mentioned previously that because ibn Abi Darim spoke ill of Shaikhin (Abu Bakr and Umar) his narrations were dismissed. However, in Sihha Sitta of Ahl Sunna, there are many narrators considered as authentic despite their degrading views in regards to the Shaikhin. 1. Talid bin sulaiman alMahrabi, Abu Sulaiman As a narrator of Sunna Trimidhi he openly criticized Abu Bakr and Umar. Mezi says about him:

وعمر.وقال أبو داود: رافضي خبيث، رجل سوء، يشتم أبا بكر Abu Dawood said of him, “He is a filthy Rafidhi and a misguided man. He would curse Abu Bakr and Umar.” He also says:

ورِيُّ [ في موضع آخر: كذاب، كان يشتم عثمان، وكل من شتم عثمان، أو طلحة، أو ] َوَقال َعباس الدُّ

يكتب عنه، وعليه لعنة هللا والمالئكة والناس أجمعين.، دجال، ال )ص( أحدا من أصحاب رسول هللاAbbas Dawri has mentioned Talid bin Sulaiman during another occasion, “He is a liar who would insult Uthman, and whoever insults Uthman, Talha, or any other companion, he is the Dajjal and his hadiths will not be recorded; the curse of Allah (swt), the angels, and all men be upon him.



Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 4, page 321. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD). Ibn Hajjar Asqalani says:

كّذاب كان يشتم عثمان....“A liar who would curse Uthman.” He also writes:

وقال ابن حبان: كان رافضيّاً يشتم الصحابة.Ibn Haban said, “He was a Rafidhi who would curse the companions.”

، ناشر: دار الفكر 448، ص 1، ج تهذيب التهذيب هـ(713توفايالعسقالني الشافعي، أحمد بن علي بن حجر أبو الفضل )م


Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 1, page 447, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD). Yet we see that the Ahl Sunna have classified this scholar as a reliable source, and they have accepted his narrations. Ibn Hajar narrates from Marwazi:

تبت عنه حديثا كثيراً عن أبي الجحاف.عن أحمد كان مذهبه التشيع ولم نر به بأسا وقال أيضا كIt has been narrated from Ahmad Bin Hanbal that he was a Shia but we see nothing wrong with him. He has also said that I have recorded many of his narrations which were narrated from Abu al-Jihaf.

يحيى بن معين ورماه وقال العجلي: ال بأس به كان يتشيع ويدلس.وقال البخاري تكلم فيه Bukhari said: Yahya bin Mu’in has talked against him, ‘Ajali said, “There is nothing wrong with him; he was attached to Shia and would alter narrations.”

، ناشر: دار الفكر 448، ص 1، ج تهذيب التهذيب هـ(713لفضل )متوفايالعسقالني الشافعي، أحمد بن علي بن حجر أبو ا


Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 1, page 447, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD).

Mezi writes:

روى له التِّْرِمِذّي: حديث أبي الجحاف عن عطية َعن أبي َسِعيد: قال النبي )ص(: ما من نبي إال

وله وزيران... الحديث. َوَقال: حسن غريب.Al Tirmithi Narrated: The hadith of Abi Al Jahhaaf according to ‘Aatiyya according to Abi Saeed: The

Prophet (PBUH&HF) said: There is no prophet without two ministers… and he said: accurate but strange.


م.1974 –هـ 1444بيروت، الطبعة: األولى، -ناشر: مؤسسة الرسالة معروف،

Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 4, page 321. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD); Of course, whatever is beneficial to the Ahl Sunna will be considered as “Hasan,” and whatever contradicts their beliefs and those of Shaikhin will be classified as weak, hence branding Sulaiman a Rafidhi. 2. Abdul Razaq bin Haman: Dhahabi writes about him:

وله ما ينفرد به، ونقموا عليه التشيّع، وما كان يغلو فيه بل كان يحّب عليّاً ويبغض من قاتله. There are some hadiths that are only narrated by him, and he was disliked for his Shia convictions, specifically loving Ali and despising his enemies.

، ناشر: دار الكتب 264، ص 1، ج تذكرة الحفاظ هـ(،847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

بيروت، الطبعة: األولى. -العلمية

Al Thahabi Shams Al Deen Muhammad Bin Ahmad Bin Uthmaan (died 748 H), book: Tathkarat Al Haafith

(The Memorizer’s Memoir), volume 1, page 364, publisher: Daar Al Kutub Al ‘Ilmiyya, Beirut, first

edition.

Do not spew filth by mentioning Abu Sufyan: Dhahabi writes in two of his books:

الرزاق فذكر رجل معاوية، فقال: ال تُْقِذر مجلَسنا بذكر سمعت مخلدا الشعيرى يقول: كنت عند عبد

ولد أبى سفيان.I heard from Mukhlid Shairi who said, “I was in the company of Abdul Razaq where Muawia was mentioned; Abdul Razq said, “Do not spew filth in our gathering by mentioning the son of Abu Sufyan.

، 242، ص 4، ج ميزان االعتدال في نقد الرجال هـ(847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

م؛1991بيروت، الطبعة: األولى، -تحقيق: الشيخ علي محمد معوض والشيخ عادل أحمد عبدالموجود، ناشر: دار الكتب العلمية



investigated by Sheikh Ali Muhammad Muawwad and Sheikh Aadel Ahmad Abdul Mawjood, publisher:

Daar Al Kutub Al ‘Ilmiyya, Beirut, first edition, 1995;


هـ.1412بيروت، الطبعة: التاسعة، -األرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤسسة الرسالة





The complaint of Abdul Razaq to Umar Dhahabi writes:

سمعت علي بن عبداللّه بن المبارك الصنعانى يقول: كان زيد بن المبارك لزم عبد الرزاق فأكثر

الرزاق فحدثنا بحديث ابن عنه، ثم خرق كتبه، ولزم محمد بن ثور، فقيل له في ذلك، فقال: كنا عند عبد

الحدثان، فلما قرأ قول عمر رضى اللّه عنه لعلى والعباس رضى اللّه عنهما فجئت أنت تطلب ميراثك من ابن

أخيك، وجاء هذا يطلب ميراث أمرأته من أبيها. قال عبد الرزاق: انظر إلى هذا االنَوك ]احمق، الجاهل العاجز[

قول: رسول اللّه صلى اللّه عليه وسلم. قال زيد بن المبارك: فقمت فلم يقول: من ابن أخيك، من أبيها! ال ي

أعد إليه، وال أروى عنه.I heard from Ali bin AbduAllah bin Mubarak San’ani who said, “Zaid bin Mubarak was in the presence of Abdul Razaq on a regular basis and listened to him frequently, but at the end, he destroyed his books and became the companion of Muhammad bin Thawr. And he was asked about this, and he said, “I was in the company of Abdul Razaq when the hadith of Ibn Hadathan was mentioned, where Umar said to Ali and Abbas “You have come to claim the share of inheritance from your nephew, and Ali has come to claim the share of his wife from her father.” Abdul Razaq said, “See how this idiot says, ‘Inheritance of from your nephew’ but doesn’t say ‘Allah’s Messenger.’ Therefore I left him and haven’t narrated from him.”

، 242، ص 4، ج يزان االعتدال في نقد الرجالم هـ(847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

م.1991بيروت، الطبعة: األولى، -تحقيق: الشيخ علي محمد معوض والشيخ عادل أحمد عبدالموجود، ناشر: دار الكتب العلمية



investigated by Sheikh Ali Muhammad Muawwad and Sheikh Aadel Ahmad Abdul Mawjood, publisher:

Daar Al Kutub Al ‘Ilmiyya, Beirut, first edition, 1995.

The reliability of Abdul Razaq: Dhahabi writes about him:

وحديثه مخرج في الصحاح... وكان رحمه هللا من أوعية العلم.His narrations have been recorded in Sihah, and he had a vast knowledge.

ناشر: دار الكتب ،264، ص 1، ج تذكرة الحفاظ هـ(،847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

بيروت، الطبعة: األولى. -العلمية

Al Thahabi Shams Al Deen Muhammad Bin Ahmad Bin Uthmaan (died 748 H), book: Tathkarat Al Haafith

(The Memorizer’s Memoir), volume 1, page 364, publisher: Daar Al Kutub Al ‘Ilmiyya, Beirut, first

edition.

The great praise of Abdul Razaq by Yahya bin Mu’in Hakim Naishabori, Dhahabi, and Ibn Hajjar have narrated from Yahya bin Mu’in who said:

لو ارتد عبد الرزاق عن االسالم ما تركنا حديثه.

Even if Abdul Razaq becomes apostate, I will still not leave his narration.

، تحقيق: السيد 129، ص 1، ج معرفة علوم الحديث هـ(، 441النيسابوري، محمد بن عبدهللا أبو عبدهللا الحاكم )متوفاي

م.1988 -هـ 1298بيروت، الطبعة: الثانية، -معظم حسين، ناشر: دار الكتب العلمية

Al Neesaaboori, Muhamd Bin Abdullah Abu Abdullah Al Haakim (died 405 H), book: Maarifat ‘Uloom Al

Hadeeth (Knowledge of the Science of Narrations), volume 1, page 139, investigated by Al Sayyid

Mu’attham Hussein, publisher: Daar Al Kutub Al ‘Ilmiyya, Beirut, second edition, 1397 H (1977 AD).

، تحقيق: شعيب 182، ص 9، ج سير أعالم النبالء هـ(،847بن عثمان، )متوفاي الذهبي، شمس الدين محمد بن أحمد

هـ.1412بيروت، الطبعة: التاسعة، -األرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤسسة الرسالة





، ناشر: دار الفكر 374، ص 6، ج تهذيب التهذيب هـ(713جر أبو الفضل )متوفايالعسقالني الشافعي، أحمد بن علي بن ح


Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 6, page 280, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD). Defense of Dhahabi towards Abdul Razaq: Dhahabi narrates from Abbas bin Abdul ‘Azim:

وهللا الذي ال إله إال هو، إن عبد الرزاق كذاب، والواقدي أصدق منه.I swear by Allah whom there is no God besides Him! Verily Abdul Razaq is a liar, and Waqidi is more truthful than him. In reply to him, he says:

قلت: بل وهللا ما بر عباس في يمينه، ولبئس ما قال، يعمد إلى شيخ االسالم، ومحدث الوقت،

في الحديث منه ـ فيرميه بالكذب....ومن احتج به كل أرباب الصحاح ـ وإن كان له أوهام مغمورة وغيره أبرع I said, “I swear by Allah (SWT) Abbas has not done a good thing by saying this and what an evil word he has spoken. On one side (in order to take advantage of his knowledge) he would use (this) Shaikh ul Islam, the Narrator of time, a man whom the authors of Sihah have relied on his words, and on the other hand he accuses him of lying.


هـ.1412بيروت، الطبعة: التاسعة، -سة الرسالة األرناؤوط، محمد نعيم العرقسوسي، ناشر: مؤس





Classifying Nasibis as reliable Having said all this, the Scholars of Ahl Sunna have classified some people as reliable who would curse Amirul Mu’menin, Imam Ali (as). Our question is, if cursing the companions makes a narrator weak, then why have you classified the Nasibis as reliable?

Hence, if someone curses Abu Bakr and Umar, he is to be considered as weak, but those who curse Imam Ali (as) are reliable? How can these double standards be justified? InshaAllah we will now mention a few Nasibis who have been classified as reliable by the scholars of Ahl Sunna. 1. Hariz bin Uthman AlHamasi: This man would curse Amirul Mu’menin Imam Ali (as), seventy times in the morning and in the afternoon. Mezi, Dhahabi and Ibn Hajar in their books have written:

عن أحمد بن سليمان المروزي: حدثنا إسماعيل بن عياش، قال: عادلت حريز بن عثمان من مصر

إلى مكة فجعل يسب عليا ويلعنه.Ahmad bin Sulaiman Marwazi narrated from Ismaill bin ‘Iash who said: I accompanied Hariz bin Uthman from Egypt to Mecca, during this period, he would insult Ali and curse him.


م.1974 –هـ 1444بيروت، الطبعة: األولى، -ة الرسالة معروف، ناشر: مؤسس

Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 5, page 576. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD);

، ص 14، ج تاريخ اإلسالم ووفيات المشاهير واألعالم هـ(،847الذهبي، شمس الدين محمد بن أحمد بن عثمان، )متوفاي

م.1978 -هـ 1448لبنان/ بيروت، الطبعة: األولى، -، تحقيق د. عمر عبد السالم تدمرى، ناشر: دار الكتاب العربي 132

Al Thahabi, Shams Al Deen Muhammad Bin Ahmad Bin Uthmaan (died 748 H), book: Taarekh Al Islam

wa Wafiyyaat Al Mashaaheer wa Al A’laam (History of Islam and the Testimony of the Famous and

Knowledgeable), volume 10, page 123, investigated by Dr. Umar Abdul Salaam Tudmuri, publisher: Daar

Al Kitaab Al Arabiy (House of the Arabic Book), Beirut, first edition, 1407 H (1987 AD);


م.1974 –هـ 1444ولى، بيروت، الطبعة: األ -

.178، ص 1، ج مغانى األخيار هـ(،711العيني، بدر الدين محمود بن أحمد )متوفاي

Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 2, page 209, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD). Ibn Hajar Asqalani says:

وقال ابن حبان: كان يلعن عليّاً بالغداة سبعين مرة، وبالعشي سبعين مرة، فقيل له في ذلك،

فقال: هو القاطع رؤوس آبائي وأجدادي.Ibn Haban said, “He would curse Ali seventy times in the morning and the afternoon; I asked him the reason of this, and he said, ‘He had beheaded my fathers and ancestors.’ “



Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 2, page 209, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD). What is interesting is the approval of his authenticity by a plethora of Sunni scholars. Mezi and Ibn Hajar write about him:

وسألت أحمد بن حنبل عنه فقال ثقة ثقة وقال أيضا ليس بالشام أثبت من حريز... قال: َوَقال أبو

ريز، ليس أثبت داود: سمعت أحمد وذكر له حريز وأبو بكر بن أَبي مريم وصفوان، فقال: ليس فيهم مثل ح

منه، ولم يكن يرى القدر، قال: وسمعت أحمد مرة أخرى يقول: حريز ثقة، ثقة.Ahmad bin Hanbal was asked about him, and he stated twice, “Reliable.” He also said, “In Shaam, there was no one more reliable than Hariz in narrating hadiths.” Ma’az bin Ma’az recalls, “When in the company of Ahmad bin Hanbal, the names of Hariz, Abu Bakr bin Maryam, and Safawan were mentioned, and I heard him say, ‘There is no one among them more trustworthy than Hariz.’ Again, I heard Ahmad who said, ‘Hariz is reliable, he is reliable.’ “



Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 2, page 209, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD).


م.1974 –هـ 1444الطبعة: األولى، بيروت، -معروف، ناشر: مؤسسة الرسالة

Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 5, page 572. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD); Ibn Hajar says about him:

]من رجال[ البخارى واألربعة.He is amongst the narrators of Bukhari and four other books (except Muslim). Badrul Deen ‘Ainy writes:

البخارى حديثين. روى له الجماعة سوى مسلم، وأبو جعفر الطحاوى. وفى التهذيب: روى لهAl Jamaa’a (Sunnis) except for Muslim narrated from him, so did Abu jaafar Al Tahaawi. And in the book

Al Tahtheeb, Bukhari narrated two hadiths from him.

.178، ص 1، ج مغانى األخيار هـ(،711العيني، بدر الدين محمود بن أحمد )متوفاي

Al ‘Ayniy, Badr Al Deen Mahmood Bin Ahmad (died 855 H), book: Maghaana Al Akhbaar, volume 1, page 187. If cursing the Khalifahs invalidates a narrator, then why has Bukhari referenced him, and why does Ahmad bin Hanbal praise him in such manner? 2. Umar bin Sa’d bin Abi Waqas, the killer of Imam Hussain (as) Mezi and Ibn Hajjar have written about Umar bin sa’d bin Abi Waqas, the commander of the army of Yazid in Karbala:

وهو الذي قتل َوَقال أحمد بن َعبد هللا العجلي: كان يروي َعن أبيه أحاديث، وروى الناس عنه.

ين، وهو تابعي ثقة.الحس‘Ajali said: Umar bin Sa’d and others have narrated hadiths from his father. He is amongst the Tabi’een and hence, reliable. He is the one who killed Hussain (as).

، تحقيق د. بشار عواد 218، ص 31 هـ(، تهذيب الكمال، ج843المزي، يوسف بن الزكي عبدالرحمن أبو الحجاج )متوفاي




Al Mazi, Yusuf Bin Al Zaki Abdul Rahmaan Abu Al Hijaaj (died 742 H), book: Tahtheeb Al Kamaal, Volume 21, page 357. Investigated by Dr. Bashaar Awaad Maaroof, publisher: Mu’assasat Al Risaala (The Message Foundation), Beirut, first edition, 1400 H (1980 AD); Al ‘Asqalaani Al Shaafii, Ahmad Bin Ali Bin Hijr Abu Al Fadil (died 852 H), book: Tahtheeb Al Tahtheeb, volume 7, page 396, publisher: Daar Al Fikr (House of Thought), Beirut, first edition, 1404 H (1984 AD). How can someone who killed the son of the Prophet (PBUH&HF) in such a brutal manner way and then captured the daughters of Allah’s Messenger as prisoners be deemed trustworthy? On the other hand, if someone loves Amirul Mu’menin, considers him higher than the other 3 Khalifs, or if anyone insults the Khalifahs, he is considered weak and hence rejected? Conclusion: There is nothing wrong with aforementioned narrations of Ibn Abi Darim. Regardless of the baseless accusations levied against him, his perspective in relation to the Sahabas is no different than those of the Ahl Sunna in regards to Imam Ali and Imam Hussein.

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