Mukhtaṣar A`lām al-Ḥanafiyyah min Ahl-ul-Bayt” Scholars of Ahlul-Sunnah from Ahlul-Bayt (Part 1)

1) Ibn Sa`ad reports from Ja`afar ibn Muhammad from his father, said he: `Ali said : ‘o the people of kûfâ; do not give in marriage, your daughters to Hasan for he divorces very soon.’ a man from the hamdân clan said: ‘by Allâh, we shall give our daughters to him in marriage. those he likes, let him keep; and those he dislikes, divorce.’

وأخرج ابن سعد عن عبد الله بن حسن قال: كان حسن رجلا كثير نكاح النساء وكن قلماً يحظين عنده وكان قل امرأة تزوجها إلا أحبته وصبت إليه.

2) Ibn Sa`ad reports from `AbdAllâh ibn Hasan, said he: ‘Hasan married many women. not many women dwelt with him for long. yet, none of the women he married [and divorced] loved him any less.

وأخرج ابن سعد عن علي بن الحسين: قال كان الحسن مطلاقاً للنساء وكان لا يفارق امرأة إلا وهي تحبه وأحصن تسعين امرأة.

3) Ibn Sa`ad reports from `Ali ibn al-Husayn, said he: Hasan would divorce his wives after a short marriage. inspite of that, the women kept loving him even after divorce. He married ninety women.

وأخرج ابن سعد عن جعفر بن محمد عن أبيه قال: كان الحسن يتزوج ويطلق حتى خشيت أن يورثنا عداوة في القبائل.

4) Ibn Sa`ad reports from Ja`afar ibn Muhammad from his father, said he: Hasan would marry and divorce soon after. i feared that this would harbor enmity amongst the clans.

First report was narrated by ibn Abi Shaiba in “Musannaf”, without mention man from hamadan.

19195 – حدثنا أبو بكر قال نا حاتم بن إسماعيل عن جعفر عن أبيه قال قال علي يا أهل العراق أو يا أهل الكوفة لا تزوجوا حسنا فإنه رجل مطلاق

As far as I see chain contains only upright narrators. Abu Bakr, that ibn Abu Shaiba himself. Hatam ibn Ismail was thiqat, Nasai said he’s not strong, but that words of Nasai doesn’t shows his great weakness, as I was explained recently. However Muhammad ibn Ali didn’t met Ali ibn Abu Talib. So we can say that chain contains upright narrators till Muhammad ibn Ali ibn Hussain.

Report #4 was also narrated by ibn Abu Shaiba.

19196 – حدثنا أبو بكر قال نا حاتم عن جعفر عن ابيه قال قال علي ما زال الحسن يتزوج ويطلق حتى حسبت أن يكون عداوة في القبائل

My humble verdict same, chain contains upright narrators. And this report end upon Ali, obviously not ibn Hussain, but ibn Abu Talib. Just al-Baqir narrates from him. Muhammad ibn Ali didn’t met Ali ibn Abu Talib. So we can say that chain contains upright narrators till Muhammad ibn Ali ibn Hussain.

It was narrated by ibn Abu Shaiba in “Musannaf” (16396), Tabarani in “al-Kabir”, Ibn Asakir in history, Abu Nuaym in “Hilliyah”, Thalabi in “Kashful bayan”, Haraiti in “Makarimul ahlaq” from Muhammad ibn Sirin (arabic text from Hilliya 2/38):

حدثنا سليمان بن أحمد ثنا الحسين بن إسحاق ثنا عثمان بن أبي شيبة ثنا عبد الأعلى هشام بن حسان عن ابن سيرين قال تزوج الحسن بن علي إمرأة فأرسل إليها بمائة جارية مع كل جارية ألف درهم

that he said: al-Hasan married woman, and send to her 100 slave-girls, and with each of them 1000 dirhams.

al-Heythami in “Majmau zawaid” (7503) said: narrated Tabarani and narrators are people of saheeh.

That’s mean he send 100 000 dirhams in one marriage. So don’t be deceive by shia propaganda that aimma were poor people.

“Shiraz” Before and After Safavid

October 21, 2010 at 2:17 am | Posted in History | 1 Comment

 

 

 

 

 

 

i

 

2 Votes

“Shiraz” (شیراز) was one of the most important centers of knowledge (E’lm), as well as cradle of jurisprudence (Fiqh) and poetry in the history of Iran. Shiraz glimmered like a bright star in the sky of civilization by providing the nation geniuses scholars and experts in both art and knowledge (E’lm). Shiraz flourished a prosperous generation in the past; then it was becoming failure only in Islamic knowledge (elm) after the time when it was haven of the students as they used to com from different parts of the world.

The city of “Shiraz”, the provincial capital of “Fars” located in the southern-western Iran, its area is 340 km, one of the three biggest cities of Iran in terms of area, and it comes in its place after “Tehran” and “Mashhad”. Shiraz ends to “Isfahan” in the north, in eastern side it is surrounded by “Yazd” and “Kerman” and in the south it is closest to “Hormozgan” province, as it ends in western side to “Bushehr”. Its population is more than 1,722,331 inhabitants; Shiraz is the fourth largest city on the map of Iran in terms of population.

According to the historical books “Shiraz” is one of the cities which had arisen and flourished after the Islamic conquest in the arms of the timeless Islamic civilization, and then it became the capital of Persia due to its geographical location and strategically status. Shiraz was the capital of Persia and it is still to this day.
According to the book “Rawd-ul-Me’taar Fi khabar-e-Aqtaar” Shiraz is a city on the Persian land which is its biggest town and capital of Persia. Their rulers and workers were inflicted, it is a Muslim city built by “Muhammad bin Qasim bin Abi Aqil, cousin of Hajjaj.”
The word “Shiraz” means “cave of lion”; because it was absorbing productions from the rest of the country and nothing was exporting from Shiraz at all. When the army of Muslims arrived to Persia they encamped and established a military camp here till they conquered “Estakhr” city and the entire region; declaring the place sanctity the Muslims built “Shiraz” on that place. It is a city with great magnitude, in good ways, the length of about three miles, which is related to construction, not fences it or not building markets, a deep armies and the first war and government offices, levies, and people drink from wells. End of quote.
According to “Ma’jam-ul-Buldaan” (Dictionary of the countries) Shiraz is the best example of Islamic architecture. It was said that Shiraz took architecture for first time by “Mohammad bin Qasim ibn Aqeel, cousin of Hajjaj bin Yousuf”.
So surely Shiraz was the proud place and the city which was the hub of high Islamic Sciences (Uloom) and a center for the patrons in the first centuries of the history of the Islamic nation; as it became a breeding ground for Islamic ideas and different Islamic schools of thought, why not?! It was a city which was built by a Muslim prince and Muslims’ army encamped here. It was the status of the all territories which held by Muslims in the early times. The person who pays attention towards the history of this city -and its history depends on flourish and degenerate of Muslims in Persia- he/she would come to know the people of Shiraz were the lovers of the Prophet Muhammad (peace be upon him), we can observe this love in their poems and books, it is also appeared that they had bias to the doctrine of Ahl-e-Hadeeth for a period of time.
The historians in their histories and the owners of classifications of countries have mentioned “Shiraz” a lot and spoke on many aspects, mentioning the kings and stories of the civilizations that arose from “Shiraz” or came to it. They noted scientists, scholars, jurisprudents (Fuqahaa) and judges (Qudaat). Some of the authors singled out the scholars poets and Muhadditheen in specified categories where any reader would be surprised saying by the current language: The truthful Prophet said truth that if Eeman goes to the chandelier surely it would be addressed by some men of Persia.
It was Shiraz where students of different kinds of science and subject were coming to get knowledge from the best known and most famous scholars; it was the centre of Islamic cultures and civilization. We will talk about the causes of degradation of Shiraz after the tenth century H.Q. Shiraz is “Shiraz”, the place has not altered not the soil changed?

Some great personalities of Shiraz:

Shaikh Abu Eshaq Shirazi:
He was a great scholar, jurisprudent (faqeeh) and scholar (A’lim) of fundaments of Fiqh and historian, the Imam of his time in knowledge and piety. He got knowledge from many great personalities of his era like Abu Tayyib al-Tahir ibn Abdullah al-Tabari, Abu Abdullah Muhammad Bin Abdullah Al-Baidhawi and Abu Hatim Qazwini and others, Shaikh Abu Eshaq Shirazi instructed more than thirty years and issued fatwas about fifty years. He passed away in Baghdad in Jamad-ut-Thani 476 H.Q.

Hassan Bin Othman Abu Hassan Shirazi Ziadi:
He was a senior Muhaddeth (who collects and narrates the sayings of the holy prophet Muhammad BUHM); he was brilliant scholar and Thiqah (trustable for hadeeth). The Shaikh was appointed judge (Qadhi) in Sharqiya by Mutawakkel. He wrote about history. He had some students who narrated or heard from him such as Muhammad ibn Idris al-Shafi’i, Ismaeel bin Aliyya, Wakee bin Jarrah. A group of muhaddetheen narrated from him. Shaikh Ziadi departed from this world in 272, according al-Tabari.

Abu Abdullah Muhammad ibn Khafeef Shirazi:
The Shaikh of ascetics in Persia and pivot of Tasawwof in his time. He was known the elder of scholars. Accompanied Ruim, Abu Abbas ibn Ataa and Tahir al-Maqdesi, and became their best so long. He passed away in Shiraz in 371 H.Q when he was 104 years old; Muslims, Jews and Christians participated in his funeral procession.

Ahmed bin Abdul Rahman Hafiz Abu Bakr Shirazi:
He was one of the top Huffaz-ul-Hadeeth who narrated from Abu Bakr Ahmad ibn Ibrahim al-Ismailee, Abu Sahl Ahmed Asfra’ini and Abu Ahmad Muhammad Hafiz and other religious leaders from the Khorasan, Jabal (Montenegro) and Iraq. Abu Tahir bin Salmah, Abu al-Fadl ibn Abu Bakr Ghillan, Abu Bakr Zanjani and others. He was very eager to memorize the sayings of the holy prophet Muhammad صلی الله علیه وسلم very nicely. He lived in “Hamadan” for years, then came out to “Shiraz” in 404 H.Q and left this world to the Hereafter in 411 H.Q. This great Shaikh had a book in titles of people, as Ceroyh said.

Ahmed Bin Mansour Hafiz Shirazi:
He traveled a lot for getting knowledge and narrated lots of ahadeeth. Ha’kem says: He was an ascetic and traveled a lot for collecting Aha’deeth, we received him in Naishabour in 338 H.Q where he stayed some years with us. I saw many books with him about Shoyoukh and Abwab (chapters); I saw Shu’bah and Thawri at that time. He made many trips to Iraq and the Levant (Shaam) and left to his own city “Shiraz” and became in their acceptance as an exemplary. He passed away there Sha’ban of 382 H.Q.
The list of names of such great personalities in “Shiraz” is too long; only in the seventh century of the Islamic history we can see many names like Sayyid Qutb-ud-Din Muhammad al-Hassani, Hasan bin Ahmed al-Farsi, a Literator and grammarians of Arabic language; and poets associate to this city are more than one hundred, Moslehuddin Saadi Shirazi whose two books are well-known in Persian “Bustan” and “Golestan”, lived in this century as well.
Abu Al-Hassan ibn Muhammad Shirazi, Abu Bashir, Amr ibn Uthman ibn Qanbar Al-Basri (Seebwaih), Hasan ibn al-Khateer known Abu Ali al-Farsi and dozens more scholars, Fuqaha, Muhaddetheen, poets, historians, literators and Sufis belonged to Shiraz.
Thus series of appearance of scholars and elite poets on the ground continued till “Shiraz” was occupied by the Safavid dynasty in 909 of the Hijri lunar. Like other Iranian cities Shiraz did not remain safe from storms of Safavid’s dark destruction which rooted out the high rank civilization of Shiraz- after getting roots for centuries- in a few years, “Shiraz” became a breeding ground for refusal (Refdh), ignorance and academic backwardness after being a beacon of knowledge and guidance for many centuries.
Yes, because the first thing which targeted by the Safavids in the Sunnis’ cities whether “Isfahan”, “Shiraz” or “Tabriz”, was E’lm (knowledge), so they assassinated scholars and blocked the academic centers to enable themselves disseminate heresies and false myths and to proselytize Sunni Muslims.
So there was not any fruit of the efforts of the kings who came after them such as Zandism, Afshariya and Qajariyeh who wanted to redress all these losses which made “Shiraz” wiped off the civilization as a whole and exchange people’s religion to the heresies and superstitions and decorated with flowery, but many great ulema and literators left Shiraz and traveled to distant lands, as Ameer Moeenuddin Husseini Shirazi al-Hanafi “, departed to the Uthmanic Caliphate and the famous poet Arfi Shirazi to India; ulema left the city and knowledge disappeared, the Sunnis traveled and sunna went with them, leaving only ignorance, bad traditions and innovations, where Appeared in recent centuries one of the largest movements hostile to Islam and supported by the European colonialism in the present era of this city, a movement Baabism/Bahaism, beyond from the pale of Islam because of the heretical teachings in their faith and worship.
In fact the existence of this dangerous movement (Bahaism) was the result of Safavids’ barbaric actions which affected such cities like thunderbolt, the genocide of the Sunnis and division between Ummah and its past by false claims and false doctrines were the only consequence of Safavid movement in Iran.
[Inna Lellah e wa Inna Ilaihe Raaje’oun]

By: Abu Abdullah Baluch

SunniOnline.us

Expose Rafidism & share it:

• 
  Facebook
  
• 
  Twitter
  
• 
  Email
  
• 
  Print
  
• 
  
  

Like this:

Like Loading...

1 Comment »

RSS feed for comments on this post.

1. 
   
   

An EXAMPLE of Safavid crimes and massacre of Sunni Persian Scholars and influential figures:

It was, however, nothing less than a reign of terror that inaugurated the new dispensation. On capturing Tabriz in 907/1501, a city two-thirds Sunnite in population, Shah Esmāʿil threatened with death all who might resist the adoption of Shiʿite prayer ritual in the main congregational mosque, and he had Qezelbāš soldiers patrol the congregation to ensure that none raise his voice against the cursing of the first three caliphs, viewed as enemies of the Prophet’s family.

In Tabriz and elsewhere, gangs of professional execrators known as the tabarrāʾiān would accost the townsfolk at random, forcing them to curse the objectionable personages on pain of death. Selective killings of prominent Sunnites occurred in a large number of places, notably Qazvin and Isfahan, and in Shiraz and Yazd, outright massacres took place. Sunnite mosques were desecrated, and the tombs of eminent Sunnite scholars destroyed (Aubin, 1970, pp. 237-38; idem, 1988, pp. 94-101).

http://www.cultureofiran.com/islam_safavid_era.html

Comment by Khorasani— February 7, 2011 #

The murders of Husayn

August 11, 2010 at 1:13 am | Posted in History | Leave a comment

 

 

 

 

 

 

i

 

Rate This


Sheikh al-Mufeed in his book Al-Irshaad (vol. 2, pp 110-111) quotes al-Hussain [ra] with the following Du’aa:

“Al-Hussain [as] then lefted up his hands and said: O Allah,Should you give them a time to live for, then disperse them into sevral sects, and place them onto divergent paths, and never let (men of) authorities be satisfied with them, for they have called on us to support us, but instead they turned against us and murdered us”

Ameen Ameen Ya Rabbal-Aalameen.

—————————————————————————–

From “Ayanu shia” by Sayd Husayn Amini:

“20,000 (twenty thousand) amongst people of Iraq given pledge to Hussein (ra), they betrayed him and deserted him and the pledge was still on their necks”.

——————————————————————————

Imam Husain gathered his companions and disclosed to them about the bad news, and said, “Our Shi’a have deserted us….”

—————————————————————————

After the martyrdom of Imam Hussain, the Shi’a of Karbala realized their mistake and were determined to do something to avenge the death of the Imam and ask forgiveness for their wrongdoings.

——————————————————————–

Yazeed in the light of Islamic books

August 3, 2010 at 5:12 pm | Posted in History | 4 Comments

 

 

 

 

 

 

i

 

4 Votes

Salam alaikum, I am sure that majority of shias think that we – ahle-sunna wal jamaat – loving Yazid ibn Muawiya. However that’s not true. I am aware about scholars who tried to defend him as a personality. But in my humble opinion, he’s is a person who could be hated, and n0 one should blame anyone who would feel deep hate towards him in his heart. I’d like to post some quotes from classics of Islam regarding Yazid as a person.

1) First, I’d like to quote shaykhul-Islaam in hadith, ibn Hajar al-Asqalani (rahimuhullah). In his book “al-Imta bil al-Arba’in al-Matbainatus Samah”, he said:

وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان عمن يحبه لأن الحب في الله والبغض في الله من الإيمان والله المستعان

Loving and glorifying him (Yazid) is not done except by innovator who has void belief because he (Yazid) had such characteristics that his lover deserves to be faithless, because to love and hate just for the sake of God is a sign of faith.

Source: “al-Imta bil al-Arba’in al-Matbainatus Samah” p 96.

2) Ibn Kathir wrote in his “Bidaya wa nihaya”:

فقال ابن الزبير‏:‏ يا هؤلاء قتل أصحابكم، فإنا لله وإنا إليه راجعون‏.‏

وقد أخطأ يزيد خطأً فاحشاً في قوله لمسلم بن عقبة أن يبيح المدينة ثلاثة أيام، وهذا خطأ كبير فاحش، مع ما انضم إلى ذلك من قتل خلق من الصحابة وأبنائهم، وقد تقدم أنه قتل الحسين وأصحابه على يدي عبيد الله بن زياد‏.‏
وقد وقع في هذه الثلاثة أيام من المفاسد العظيمة في المدينة النبوية ما لا يحد ولا يوصف، مما لا يعلمه إلا الله عز وجل، وقد أراد بإرسال مسلم بن عقبة توطيد سلطانه وملكه، ودوام أيامه من غير منازع، فعاقبه الله بنقيض قصده، وحال بينه وبين ما يشتهيه، فقصمه الله قاصم الجبابرة، وأخذه أخذً عزيز مقتدر، وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد

Ibn Zubayr said: O people your companions have been killed – Inna Lillahi Wa Inna Ilaihi Rajiun

“Yazeed committed a mistake and that too a disgusting one by saying to Muslim bin Uqba that Medina become permitted  for three days. This was the biggest blunder. Many Sahaba and their children were slaughtered. As it has been mentioned before that Yazid killed Husayn and his companions by hands of Ubeydullah ibn Ziyad, and in those three days huge heinous crimes happened in Madina about which nobody knows except Allah. Yazeed wanted to secure his governance by sending Muslim bin Uqbah but Allah did against his wishes and punished him. Verily Allah killed him likewise Allah made grip over the oppressing towns, no doubt His grip is painful and strict.

Source: On-Line reference.

Imam Ahmed narrated from Sa’ib bin Khalad (RA) that The Prophet of Allah (Peace be upon him) said: Whosoever spreads injustice and frightened the people of Madina, then Curse (Lanah) of Allah, his Angels and all the people is upon such a person.
[Musnad Ahmed bin Hanbal as narrated by Imam Ibn Kathir in Al Bidayah Wal Nihayah Vol 8 Page No. 274]

3) Ibn Kathir also said:

ثم أباح مسلم بن عقبة، الذي يقول فيه السلف‏:‏ مسرف بن عقبة – قبحه الله من شيخ سوء ما أجهله – المدينة ثلاثة أيام كما أمره يزيد، لا جزاه الله خيراً، وقتل خيراً خلقاً من أشرافها وقرائها، وانتهب أموالاً كثيرة منها، ووقع شرُّ عظيم وفساد عريض على ما ذكره غير واحد‏.‏

فكان ممن قتل بين يديه صبراً معقل بن سنان، وقد كان صديقه قبل ذلك، ولكن أسمعه في يزيد كلاماً غليظاً، فنقم عليه بسببه

And he Muslim bin Uqba, about whom salaf said: Musraf bin Uqba, May Allah not do well to this leader of evil and ignorance, he made Madina legal for 3 days on the order of Yazid. May Allah also not grant Jaza and khayr to him(i.e. Yazid), he got many righteous killed and also looted the amwaal in Madina in great numbers, this has been multiply narrated that he created a lot of Shar and Fasad. And he was  the one in front of whom was killed  Muaqil bin Sinan.  He was his friend before but later heard his strong words about Yazid and became angry with him

Source: Al-Bidayah Wal Nihayah, Volume 8, Page No 280

4) Imam Aloose said in his “Ruhul maane”:

واستدل بها أيضا على جواز لعن يزيد عليه من الله تعالى ما يستحق نقل البرزنجي في الأشاعة والهيثمي في الصواعق إن الإمام أحمد لما سأله ولده عبد الله عن لعن يزيد قال كيف لا يلعن من لعنه الله تعالى في كتابه فقال عبد الله قد قرأت كتاب الله عز و جل فلم أجد فيه لعن يزيد فقال الإمام أن الله تعالى يقول : فهم عسيتم إن توليتم أن تفسدوا في الأرض وتقطعوا أرحامكم أولئك الذين لعنهم الله الآية وأي فساد وقطيعة أشد مما فعله يزيد انتهى

The Proof of sending Lanah upon Yazid is derived from this (ayah), as was mentioned by Al-Barzanji (rah) in his Al-Ashaat and Imam Haythami in As-Sawaiq from Imam Ahmed that his son Abdullah asked him about sending Lanah on Yazid, (Imam Ahmed) said: Why cannot Lanah be sent on him when Allah has sent Lanah on him in Quran, Abdullah said: I read book of Allah, and didn’t see there curse upon Yazeed, Imam Ahmad mentioned these verses: Would ye then, if ye were given the command, work corruption in the land and sever your ties of kinship? Such are the men whom Allah has cursed…(47:22-23) Hence could there be a bigger Strife than what Yazid did?

Source: “Ruh ul Ma’ani” by Imam Al-Alusi, Volume 9 Under Surah Muhammad 22-23.

5) Ibn Muflih Hanbali in “Adabu sharia” (1/336 shamela version):

قيل : لأحمد ابن حنبل أيؤخذ الحديث عن يزيد فقال : لا ولا كرامة أو ليس هو فعل بأهل المدينة ما فعل ؟ وقيل له : إن أقواما يقولون : إنا نحب يزيد فقال : وهل يحب يزيد من يؤمن بالله واليوم الآخر ؟ فقيل له : أو لا تلعنه ؟ فقال : متى رأيت أباك يلعن أحدا

“It was said: Ahmad ibn Hanbal was asked: Would you take narrations from Yazeed?” He said: “No, and no karamah (honour?) for him, was that not him who done to people of Madina what he has done?”. It was said to him: “Group says that they love Yazeed”. He asked: Does anyone love Yazeed who believes in Allaah and the Last Day?” It was said to him: Would you curse him?”. Imam answered: When did you ever see your father curse anybody?.