Monday 26 February 2018
Been narrated in the Sunni sources with valid «أنا مدينة العلم» Has the narration document ?
ID: 106 Publish Date: 18 January 2016 - 17:14 Count Views: 458
Question & Answer » Imam Ali
Been narrated in the Sunni sources with valid «أنا مدينة العلم» Has the narration document ?

Table of contents

 

Answer

                                                                                                   

Abu Taher Selfi;

 

Khasme Ben Soleiman;

 

Abu Jafar Tabari;

 

Abu Naeim Esfahani;

 

Ahmad Ben Hanbel;

 

Ibn Asker Dameshghi;

 

Hakem Neishaburi;

 

The correction of the narration by the Sunni scientists;

 

Good narration is reason the same as valid narration;

 

Attributing the title ' ' Bab Medina Al-Elm ' ' to Amir Al-Momenin;

 

It has seventeen documents, but it is weak;

 

Omitting the Hadith ' ' Ana Medina Alelm ' ' from Sahih Termezi;

 

Distorting the opinion of Termezi about the Hadith ' ' Ana Dar Al-Hakame ' ';

 

Conclusion.                                                                                                  

 

 

Questioner: Husseini

 

One of narrations that proves the absolute superiority of Amir Momenan (peace be upon him) to other companions and the three caliphs is the famous narration ' 'Ana Medina Al-Elm and Ala Baha ' '.

 

 

It also proves that the Muslims oblige to learn the tradition of the prophet (peace of Allah be upon him and his descendants) through Amir Momenan (peace be upon him). Only the way of guidance is related to this house and only way to this house is Amir Momenan (peace be upon him).

 

This narration has been narrated through Amir Al-Momenin (peace be upon him), Abdullah Ben Abbas and Jaber Ben Abdullah Al-Ansari about ten Sunni books with different interpretations

 

«أنا مدينة العلم وعلي بابها»؛ «أنا مدينة الحكمة وعلي بابها» و «أنا دار الحكمة وعلي بابها»

 

Some of their documents are valid, some are good and some of them are weak.

 

Unfortunately, some persons that deny the virtues of Amir Momenan (peace be upon him) mention only narrations are weak when they want to analyze the narration. Then they rule that this narration does not have valid or good document and it is faked.

 

Therefore, we have decided to analyze documents whose narrators are reliable and acceptable and then we mention the martyrdom of Sunni dignitaries related to the validity of the narration.       

                                                                                                      

 

Abu Taher Selfi 

 

(48)- [48 ] حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْكَشِّيُّ، نَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الدَّوْسِيُّ، نَا شَرِيكٌ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنِ الصُّنَابِحِيِّ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " أَنَا دَارُ الْحِكْمَةِ وَعَلِيٌّ بَابُهَا "

Al-Selfi , Abu Taher ( died in 576) Al-Joz Al-Sales Men Al-Mashikhe Al-Baghdaie Labi Taher Al-Selfi p 16 v 48; Masdar Al-Makhlut; Masdar Al-Makhlut : Ala Sakurial according to the program of Javame Al-Kom

 

 

You can download this book the following address 


 

 

Analyzing the document of the narration

 

Ibrahim Ben Abdullah Ben Mosalam Al-Kashi

 

Zahabi has said about him 

الكجي. الشيخ الإمام الحافظ المعمر شيخ العصر أبو مسلم إبراهيم بن عبدالله بن مسلم بن ماعز بن مهاجر البصري الكجي صاحب السنن

ولد سنة نيف وتسعين ومئة وثقة الدارقطني وغيره وكان سريا نبيلا متمولا عالما بالحديث وطرقه عالي الإسناد.

Ibrahim Kaji was Sheikh, Imam and Hafez (he has memorized over a hundred thousand narrations). He had a long life span and he was a master in his era. Dar Ghatani and others have Tosikh him. He was the head of his tribe and he was honorable, great and rich man. He knew the science of Hadith and its narration was with short documents. 

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) SiarAlam Al-Nobala v 13 p 423; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1414 Hegira

 

Muhammad Ben Abdullah Ben Al-Zobeir Al-Dusi

 

Ibn Hajar has written about his biography 

6017 محمد بن عبد الله بن الزبير بن عمر بن درهم الأسدي أبو أحمد الزبيري الكوفي ثقة ثبت إلا أنه قد يخطيء في حديث الثوري.
 

Muhammad Ben Abdullah Ben Zobeiri was reliable and permanent. Exceptionally, he has narrated a narration from Sofyan Suri  and he has made a mistake.

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali HajarAbolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 487; published by: Dar Al-Fekr Beirut; First Edition; 1404 Hegira; 1984

 

 His mistake in narrating a narration from Suri is the reason his weakness and the weakness of this narration because he has not narrated this narration from Suri. 

 

Shams Al-Din Zahabi has extolled him in this way

 

محمد بن عبد الله بن الزبير بن عمر بن درهم الحافظ الكبير المجود أبو أحمد الزبيري الكوفي مولى بني أسد.

Muhammad Ben Abdullah is a great Hafez and a person that recites narrations very well.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) SiarAlam Al-Nobala v 9 p 529; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1414 Hegira

 

 

Sharik Ben Abdullah Ben Al-Hares Ben Sharik Ben Abdullah

 

One of narrators of Bokhari, Mosalam and other Sehah Sete, Zahabi has said about him

 

2276 شريك بن عبد الله أبو عبد الله النخعي القاضي أحد الأعلام عن زياد بن علاقة وسلمة بن كهيل وعلي بن الأقمر وعنه أبو بكر بن أبي شيبة وعلي بن حجر وثقه بن معين وقال غيره سيء الحفظ وقال النسائي ليس به بأس هو أعلم بحديث الكوفيين من الثوري قاله بن المبارك توفي 177 عاش اثنتين وثمانين سنة خت 4 م متابعة.

 The companion of Ben Abdullah Nakhaei was one of famous persons. Ibn Moein has tosikh him and has said ' ' he has a good memory. Nasaee has said ' ' there is no fault in him he is the wisest person in the Hadith of Kufi from Suri.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) Al-Kashef Fi Marefat Min LahRevayat Fi Al-Kotob Al-Sette; v 1 p 485; researched by: Muhammad Avame; published by: Dar Al-GhebleSeghafatIslamie; Olov Institute; Jeda; First Edition; 1413 Hegira; 1992 

 

Salame Ben Kahil

 

2046 سلمة بن كهيل أبو يحيى الحضرمي من علماء الكوفة رأى زيد بن أرقم وروى عن أبي جحيفة وعلقمة وعنه سفيان وشعبة ثقة له مائتا حديث وخمسون حديثا مات 121 ع

Salame Ben Kahil is a reliable person his two hundred fifty Hadiths have been narrated in Sehah Sete.

 

Al-Kashef v 1 p 454

 

Abu Abdullah Al-Sanabehi

 

3952 عبد الرحمن بن عسيلة بمهملتين مصغر المرادي أبو عبد الله الصنابحي ثقة من كبار التابعين قدم المدينة بعد موت النبي صلى الله عليه وسلم بخمسة أيام.

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali HajarAbolfazl (died in 852 Hegira) Tahzib Al-Tahzib v 1 p 346; published by: Dar Al-Fekr Beirut; First Edition; 1404 Hegira; 1984

 

The biography of Abu Taher Selfi

 

 

Since some persons may make excuses that we do not know Abu Taher Selfiand his book, in this part, we would like to introduce him and his book briefly.

 

Shams Al-Din Zahabi has said about him in the book ' ' Alam Al-Nobla ' ' about thirty pages. We mention some remarks in the book ' ' Sayayesh ' ' of Abu Taher Selfi

 

 السلفي . هو الإمام العلامة المحدث الحافظ المفتي شيخ الإسلام شرف المعمرين أبو طاهر أحمد بن محمد بن أحمد بن محمد بن إبراهيم الأصبهاني الجرواني ...

قال الحافظ المنذري سمعت الحافظ بن المفضل يقول عدة شيوخ الحافظ السلفي بأصبهان تزيد على ست مئة نفس ومشيخته البغدادية خمسة وثلاثون جزءا ...

وكان أوحد زمانه في علم الحديث وأعرفهم بقوانين الرواية والتحديث... وقال أبو سعد السمعاني في ذيله السلفي ثقة ورع متقن متثبت فهم حافظ ... .

Selfi is a leader, Alame, Mohades, Hafez (he has memorized over a hundred thousand Hadiths), fatwa, Sheikh Al-Eslam and the honor of Moamerin( the grace of persons that have lived for a long time).

 

Hafez Monzeri has said that he has heard that Hafez Ben Mafzal has said ' ' the number of masters of Hafez Selfi was over six hundred thousand persons and this book ( Mashikh Al-Baghdadie) had thirty sections.

 

He was unique about the science of Hadith and the rules of narration and narrating Hadith. Abu Sad Samani has said about the biography of Saflafi ' ' he is reliable, pious, permanent and intelligent and he strong understanding and memory.

 

 Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) SiarAlam Al-Nobala v 21 p 5-24; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1414 Hegira

 

 

Haji Khalife has written about the book ' ' Mashikhe Al-Baghdadie ' '   

 

  المشيخة البغدادية للشيخ الامام أبى طاهر أحمد بن محمد السلفي الأصبهاني المتوفى 576 ست وسبعين وخمسمائة جمع فيها الجمع الغفير مع فوائد مالا توصف مالا تحصى جملتها تزيد على مائة جزء

Mashikhe Baghdadie has collected a lot of matters along with a lot of benefits from Sheikh and Imam (Abu Taher Selfi). They are over one hundred sections.

 

Kashf Al-Zonun v 2 p 1696

 

Consequently, the document of this narration is completely valid.

 

Khisame Ben Soleiman                          

 

(176)- [1: 200] حَدَّثَنَا ابْنُ عَوْفٍ، حَدَّثَنَا مَحْفُوظُ بْنُ بَحْرٍ الأَنْطَاكِيُّ، حَدَّثَنَا مُوسَى بْنُ مُحَمَّدٍ الأَنْصَارِيُّ الْكُوفِيُّ، عَنْ أَبِي مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، رَضِيَ اللَّهُ عَنْهُمَا مَرْفُوعًا "أَنَا مَدِينَةُ الْحِكْمَةِ، وَعَلِيُّ بَابُهَا"

Ibn Abbas has narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' I am the city of wisdom and I am its gate ' '.

 

Al-Terablosi, KheisameIbnSoleiman (died in 343 Hegira) Min Hadith KheisameIbnSoleiman p 754 hadith 176; researched by: Ghasm Al-Makhtutat; published by: OfoghBarmajiat; Egypt; First Edition; 2004

 

Analyzing the document of the narration

 

Muhammad Ben Uf Ben Sofyan

 

6202  محمد بن عوف بن سفيان الطائي أبو جعفر الحمصي ثقة حافظ من الحادية عشرة مات سنة اثنتين أو ثلاث وسبعين دعس.

Muhammad Ben Uf has been a reliable person and Hafez.

 

Taghrib Al-Tahzib v 1 p 500

 

Mahfuz Ben Bahr

 

Ibn Haban Bastani has mentioned Shafei as one of 

مستقيم الحديث.

He has valid Hadiths.

             

Musa Ben Muhammad Al-Ansari

 

Ibn Abi Razi has written about him in the book ' ' Al-Jarh and Al-Tadil ' '

 

711 موسى بن محمد الأنصاري يعد في الكوفيين... سمعت أبى يقول ذلك نا عبد الرحمن نا أبو سعيد بن يحيى بن سعيد القطان نا محمد بن الصلت أبو جعفر نا موسى بن محمد الأنصاري الثقة والله... عن يحيى بن معين انه قال موسى بن محمد الأنصاري ثقة. نا عبد الرحمن قال سألت أبى عن موسى بن محمد الأنصاري فقال لا بأس به.

My father said ' ' I swear God that he is reliable ' '. It has been narrated from Yahya Ben Moein ' ' he is reliable ' ' and it has been narrated with another document ' ' there is no fault in him ' '. 

 

Ibn Abi Hatam Al-Razi Al-Tamimi, Abu Muhammad Abd Al-RahmanIbnAbiHatam Muhammad IbnEdris; (died in 327 Hegira) Al-Jarh Al-Tadil; v 8 p 711; published by: Dar Al-EhyaToras Al-Arabi; Beirut; First Edition

 

Ibn Haban has mentioned his name as one of reliable narrators in the book ' ' Al-Saghat ' ' (v 7/p 456/ no 10908).

 

Abu Moavie ,Muhammad Ben Khazem

 

Ibn Hajar has said about him 

5841 محمد بن خازم بمعجمتين أبو معاوية الضرير الكوفي عمي وهو صغير ثقة أحفظ الناس لحديث الأعمش وقد يهم في حديث غيره.

Muhammad Ben Khazem is the mosr reliable and the best person in memorizing narrations, but he sometimes mistake about the Hadith realted to other narrators.

 

Taghrib Al-Tahzib v 1 p 475 

 

Soleiman Ben Mahran

 

Ibn Hajar has written about him 

2615 سليمان بن مهران الأسدي الكاهلي أبو محمد الكوفي الأعمش ثقة حافظ عارف بالقراءات ورع لكنه يدلس.

Soleiman Ben Mahran was a reliable person, Hafez (a person that has memorized a hundred thousand Hadiths) and he knew different recitations and was a pious person, but he cheated.

Taghrib Al-Tahzib v 1 p 254

 

Of course, his cheating does not have influence on his reliability because the Sunni dignitaries, such as: Bokhari, Mosalam and …, were Modlesin and according to the remark of Shoabe Ben Al-Hojaj, all of Sunni narrators cheated except Umarv Ben Mare and Muhammad Ben Un.

 

عن شعبة قال: ما رأيت أحدا من أصحاب الحديث إلا يدلس إلا عمرو بن مرة، وابن عون.

It has been narrated from Shoabe ' ' I did not see that companions cheated any Hadiths except Umarv Ben Mare and Ibn Un.

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) SiarAlam Al-Nobala v 5 p 197-198; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1414 Hegira

 

Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (Died in 852 Hegira) Tahzib Al-Tahzib v 8 p 90; TarjomeAmroIbnMerat Al-Jamli; published by: Dar Al-Fekr; Beirut; First Edition; 1404 Hegira; 1984

 

Ibn Hajar has mentioned the name of Bokhari as as Modlesin in the book ' ' Modlesin ' '

 

محمد بن إسماعيل بن المغيرة البخاري الإمام، وصفه بذلك أبو عبد الله بن مندة في كلام له، فقال فيه: أخرج البخاري، قال: فلان، وقال: أخبرنا فلان، وهو تدليس.

Al-Asghalani Al-Shafei, Ahmad IbnaliIbnHajarAbolfazl (Died in 852 Hegira) Tabaghat Al-Modalesin; p 24; no 23; published by: Maktabat Al-Menar; Jordan

 

Sabt Ben Al-Ajmi has mentioned his name in the famous book ' ' Asma Al-Modlein ' '

 

Al-Tabeen Al-Asma Al-Modalesin; SebtIbn Al-Ajmi; p 177; no 64; Dar Al-Kotob Al-Elmie

 

Zahabi has written about the translation of Zhili in the book ' ' Seir Alam Al-Nobla ' '

 

روى عنه خلائق، منهم:... ومحمد بن إسماعيل البخاري ويدلسه كثيراً، لا يقول محمد بن يحيى، بل يقول محمد فقط، أو محمد بن خالد، أو محمد بن عبد الله وينسبه إلى الجد، ويعمي اسمه، لمكان الواقع بينهما، غفر الله لهما.

A lot of people have narrated from Muhammad Yahya Zehili such as Muhammad Ben Ismaeil Bokhari. However,  Bokhari always cheated him and he never said Muhammad Ben Yahya, but he used the name ' ' Muhammad ' ' ' ' Muhammad Ben Khaled ' ' or Muhammad Ben Abdullah ' ' for naming him and he related him to his grandfather and hid his name because he had disagreement with him and they had struggled with each other.

 

Siar Alam Al-Nobala v 12 p 275

 

Consequently, if the cheating of Soleiman Ben Mahran is related to the weakness of the narration, all of the narrations of Sunni scientists, such as the narrations of Sahih Bokhrai, do not have validity. 

 

Mojahed Ben  Jabar 

6481 مجاهد بن جبر بفتح الجيم وسكون الموحدة أبو الحجاج المخزومي مولاهم المكي ثقة إمام في التفسير وفي العلم.

Mojahed Ben Jabir was a reliable person and the leader of interpretation and science.

 

Taghrib Al-Tahzib v 1 p 520 

 

Abdullah Ben Abbas

 

A companion

 

The biography of Khisame Ben Soleiman

 

Since Khisame Ben Soleiman may not be known for persons that have just been familiar with this subject matter, we would like to introduce him through Shams Al-Din Zahabi briefly

 

 خيثمة . الإمام الثقة المعمر محدث الشام أبو الحسن خيثمة بن سليمان بن حيدرة بن سليمان القرشي الشامي الأطرابلسي مصنف فضائل الصحابة كان رحالا جوالا صاحب حديث ...

قال أبو بكر الخطيب خيثمة ثقة ثقة قد جمع فضائل الصحابة.

Khisame was a leader, a reliable person and the Mohades of Sham and he had a long life span. He was the writer of the book ' ' Fazael Al-Sahabe ' ' and travelled and did research a lot. In addition, he was the owner of Hadith. 

  

Siar Alam Al-Nobala v 15 p 412 

 

Abu Jafar Tabari

 

Muhammad Ben Jarir Tabari has narrated this narration with three different documents in the book ' ' Tahzib Al-Asar ' ' (Mosnad Ali) and he says ' ' the document of this narration is valid ' '.

 

(1431)- [8] حَدَّثَنِي إِسْمَاعِيلُ بْنُ مُوسَى السُّدِّيُّ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ الرُّومِيُّ، عَنْ شَرِيكٍ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ سُوَيْدِ بْنِ غَفَلَةَ، عَنِ الصُّنَابِحِيِّ، عَنْ عَلِيٍّ، أَنّ النَّبِيَّ (ص) قَالَ: "أَنَا دَارُ الْحِكْمَةِ، وَعَلِيٌّ بَابُهَا"

Imam Ali (peace be upon him) has narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' I am the house of wisdom and Ali is its gate ' '.

 

Al-Tabari, Abu Jafar  MuhammadIbnJarirIbnYazidIbnKasirIbnGhaleb (died in 310 Hegira) Tahzib Al-Asar and Tafsil Al-Sabet An Rasul Allah Min Al-Akhbar; (Mosnad Ali) p 104; researched by: Mahmud Muhammad Shaker; Cairo

 

Tabari has corrected the narration and he has answered faults about it 

 

الْقَوْلُ فِي عِلَلِ هَذَا الْخَبَرِ:

وَهَذَا الْخَبَرُ صَحِيحٌ سَنَدُهُ، وَقَدْ يَجِبُ أَنْ يَكُونَ عَلَى مَذْهَبِ الآخَرِينَ سَقِيمًا، غَيْرَ صَحِيحٍ، لِعِلَّتَيْنِ: إِحْدَاهُمَا: أَنَّهُ خَبَرٌ لا يُعْرَفُ لَهُ مَخْرَجٌ عَنْ عَلِيٍّ عَنِ النَّبِيِّ (ص) إِلا مِنْ هَذَا الْوَجْهِ، وَالأُخْرَى: أَنَّ سَلَمَةَ بْنَ كُهَيْلٍ عِنْدَهُمْ مِمَّنْ لا يَثْبُتُ بِنَقْلِهِ حُجَّةٌ، وَقَدْ وَافَقَ عَلِيًّا فِي رِوَايَةِ هَذَا الْخَبَرِ عَنِ النَّبِيِّ (ص) غَيْرُهُ ذِكْرُ ذَلِكَ.

 

Some remarks about the faults of this narration:

 

The document of this narration is valid. It may answered that according to the foundation of others, the narration is faked and invalid because it has two faults: another way from Imam Ali (peace be upon him) and from the messenger of God (peace of Allah be upon him and his descendants) cannot be known. Second: from their point of view, the narration that is narrated from Salame Ben Kahil cannot be reason.

 

They have narrated from Imam Ali (peace be upon him) and the prophet (peace of Allah be upon him and his descendants).

 

The first fault that is lack of reason of the narration of Salame Ben Kahil is not acceptable at all because he is one of dignitaries of the history of science of Sunni Hadith and Bokhari and Mosalam have narrated a narration from him. In addition, none of Sunni scientists have weakened him.

 

Tabari has rejected the second fault. This narration has been narrated by Abdullah Ben Abbas and Jaber Ben Abdullah Ansari over ten ways. We will mention some of them in the rest of discussion.

 

Although this is enough to prove the validity of the narration, we will analyze narrations.

 

Analyzing the document of the narration 

 

 

Ismaeil Musa Al-Sadi

 

411 إسماعيل بن موسى الفزاري عن مالك وعدة وعنه أبو داود والترمذي وابن ماجة وابن خزيمة والساجي صدوق شيعي توفي 245 د ت ق.

Ismaeil Ben Musa is very honest and Shiite.  

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) Al-Kashef Fi Marefat Min LahRevayat Fi Al-Kotob Al-Sette; v 1 p 250; researched by: Muhammad Avame; published by: Dar Al-GhebleSeghafatIslamie; Olov Institute; Jeda; First Edition; 1413 Hegira; 1992

 

We should pay attention to this point that the honesty of the narrator is the factor of validity of the narrator and his religion has no relationship to this event as ten narrators of Bokhari and Mosalam are Shiite dignitaries such as Aban Ben Taghalb…

 

Muhammad Ben Umar Al-Romi

 

Ibn Haban Basti Shafei has mentioned as one of reliable narrators in the book ' ' Al-Saghat ' ' ( v 9/ p 71/ no 15241).

                                         

Some, such as Ibn Hajar, have tried to weaken him and they have said that he was Lein Al-Hadith. However, it is not clear that weakening him is only narrating this narration and it does not have other reasons. However, Tosikh of Ibn Haban Basti Shafei is enough to prove his reliability.

 

Of course, this narration that will be said in other books has been narrated by other reliable persons such as Sharik Ben Abdullah (next narrator). Hence, if his reliability is not proved in this rank, it will not harm the validity of the narration because there is another reliable narrator in this rank that will be mentioned in the next document.

 

Moreover, the correction of Tabari is the best reason for reliability of this narrator.

 

Suid Ben Ghafale

 

2197 سويد بن غفلة أبو أمية الجعفي ولد عام الفيل وقدم المدينة حين دفنوا النبي صلى الله عليه وسلم سمع أبا بكر وعدة وعنه سلمة بن كهيل وعبدة بن أبي لبابة ثقة إمام زاهد قوام توفي 81 ع.

Suid Ben Ghafale was born in the year of Am Al-Fil. When he entered Median, they had buried the messenger of God. Abubakr and others have narrated that he is reliable, a pious leader and permanent.          

 

Al-Kashef v 1 p 473

 

Other narrators of Hadith are same the narrators of the narration Abu Taher Selfi that were already analyzed and their reliability was proved. Consequently, as Tabari has said ' ' the document of the narration is valid or at least, it is good.

 

Abu Naeim Isfahani

 

 

Abu Naeim Isfahani has narrated this narration in the book ' ' Marefe Al-Sahabe ' ' with this document

 

(331)- [347] حَدَّثَنَا أَبُو بَكْرِ بْنُ خَلادٍ وَفَارُوقٌ الْخَطَّابِيُّ، قَالا: حَدَّثَنَا أَبُو مُسْلِمٍ الْكَشِّيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ عُمَرَ بْنِ الرُّومِيِّ، حَدَّثَنَا شَرِيكٌ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنِ الصُّنَابِحِيِّ، عَنْ عَلِيٍّ، قَالَ: قَالَ رَسُولُ اللَّهِ (ص): أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا.

Al-Esbahani, Abu Naeem Ahmad Ibn Abdullah (died in 430 Hegira) Marefat Al-Sahabat v 1 p 106; chapter: MarefatAlam Al-NabiAyaohAnnaohMaghtul; researched by: Masad Al-Sadani; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 2002 Hegira 

 

 

Analyzing the document of the narration

 

Ahmad Ben Yusef Ben Ahmad Ben Khalad Ben Mansur Ben Ahmad Ben Khalad

 

50 ابن خلاد. الشيخ الصدوق المحدث مسند العراق أبو بكر أحمد بن يوسف ابن خلاد بن منصور النصيبي ثم البغدادي العطار.

 

He is very honest master, the narrator of Hadith and Mosnad Al-Iraq (all of narrators mentioned his narrations as document in Iraq and they narrated narrations from him).

 

Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad IbnUsman (died in 748 Hegira) SiarAlam Al-Nobala v 16 p 69; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1414 Hegira

 

Farugh Ben Abd Al-Kabir Ben Umar 

                                                                                                                         

99 فاروق. ابن عبد الكبير بن عمر المحدث المعمر مسند البصرة أبو حفص الخطابي البصري... حدث عنه... وأبو نعيم الحافظ واخرون وما به باس.

Farugh Ben Abd Al-Kabir is Mosnad of Basre. Abu Naeim and other have narrated narrations from him and there is no fault in him.

 

SiarAlam Al-Nobala v 16 p 140

 

Ibrahim Ben Abdullah Ben Mosalam Ben Maez Ben Al-Mohajer

 

الكجي. الشيخ الإمام الحافظ المعمر شيخ العصر أبو مسلم إبراهيم بن عبدالله بن مسلم بن ماعز بن مهاجر البصري الكجي صاحب السنن

ولد سنة نيف وتسعين ومئة وثقة الدارقطني وغيره وكان سريا نبيلا متمولا عالما بالحديث وطرقه عالي الإسناد.

Ibrahim Kaji is Sheikh, Imam and Hafez (he has memorized over a hundred thousand narrations). He had long life span and he was master in his era. Dar Ghatani and others have Tosikh him. He was the head of his tribe, an honorable and rich person and was informed of the Hadith science. The way of his narration is with short documents.   

 

SiarAlam Al-Nobala v 13 p 423

 

The rest of the document is the same the narrators of the narration Abu Taher whose reliability was already proved. Consequently, the narration of Tabari is valid.

 

Ahmad Ben Hanbel

 

Ahmad Ben Hanbel has written in the book ' ' Fazael Al-Sahabe ' ' 

 

 (936)- [1081] حَدَّثَنَا إِبْرَاهِيمُ، قَالَ: نا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرُّومِيُّ، قَالَ: نا شَرِيكٌ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنِ الصُّنَابِحِيِّ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: قَالَ رَسُولُ اللَّهِ (ص): " أَنَا دَارُ الْحِكْمَةِ، وَعَلِيٌّ بَابُهَا "

Al-Shibani, Abu Abdullah Ahmad IbnHanbal (died in 241 Hegira) Fazael Al-Sahabe v 2 p 634; researched by: D. Vasi Allah Muhammad Abbas; published by: Al-Resalat Institute; Beirut; First Edition; 1403 Hegira; 1983 

 

All of narrators of this document were already analyzed and their reliability was proved.

 

Abu Bakr Al-Ghatiei has narrated this narration with this document

 

(209)- [1: 333] حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ الْكَجِّيُّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عُمَرَ بْنِ عَبْدِ اللَّهِ الرُّومِيُّ، قَالَ: حَدَّثَنَا شَرِيكٌ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنِ الصُّنَابِحِيِّ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلامُ، قَالَ: قَالَ رَسُولُ اللَّهِ(ص): "أَنَا دَارُ الْحِكْمَةِ وَعَلِيُّ بَابُهَا "

 

Al-Ghatiee, Ahmad IbnJafarIbnHamdanIbnMalekIbnShabib Al-Baghdadi (Died in 368 Hegira) Joz Al-Alef Dinar; p 54 hadith no 207; researched by: Badr Abdullah Al-Badr; published by: Dar Al-Nefaes; Kuwait; First Edition 

 

Ibn Asaker Dameshghi

 

Ibn Asker Dameshghi has narrated a narration with several documents. We will analyze only one of documents

 

  (44629)- [42: 378] أَخْبَرَنَا أَبُو الْمُظَفَّرِ عَبْدُ الْمُنْعِمِ بْنُ عَبْدِ الْكَرِيمِ، وَأَبُو الْقَاسِمِ زَاهِرُ بْنُ طَاهِرٍ، قَالا: أنا أَبُو سَعْدٍ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ، أنا أَبُو سَعِيدٍ مُحَمَّدُ بْنُ بِشْرِ بْنِ الْعَبَّاسِ، أنا أَبُو لَبِيدٍ مُحَمَّدُ بْنُ إِدْرِيسَ، نا سُوَيْدُ بْنُ سَعِيدٍ، نا شَرِيكٌ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنِ الصُّنَابِحِيِّ، عَنْ عَلِيٍّ، قَالَ: قَالَ رَسُولُ اللَّهِ (ص): "أنا مَدِينَةُ الْعِلْمِ، وَعَلِيٌّ بَابُهَا، فَمَنْ أَرَادَ الْعِلْمَ فَلْيَأْتِ بَابَ الْمَدِينَةِ".

Analyzing the document of the narration

 

Abd Al-Monam Ben Abd Al-Karim

 

Zahabi has said about him in the book ' ' Seir Alam Al-Nobla ' '

 

367 ابن القشيري. عبدالمنعم الشيخ الإمام المسند المعمر أبو المظفر بن الأستاذ أبي القاسم عبدالكريم بن هوازن القشيري النيسابوري.

 

Abd Al-Monam Ben Abd Al-Karim was a master, the leader of Mosnad and he had a long life span.

 

SiarAlam Al-Nobala v 19 p 623-624

 

Zaher Ben Taher

 

زاهر بن طاهر. ابن محمد بن محمد بن أحمد بن محمد بن يوسف بن محمد بن مرزبان الشيخ العالم المحدث المفيد المعمر مسند خراسان...

Zaher Ben Taher was a master, a scientist, a Mohades and he had a long life span and he was the Mosnad of Khorasan.

 

SiarAlam Al-Nobala v 20 p 9 

 

Muhammad Ben Abd Al-Rahman

 

Zahabi praises him in this way

 

 48 الكنجروذي. الشيخ الفقيه الإمام الأديب النحوي الطبيب مسند خراسان أبو سعد محمد بن عبدالرحمن بن محمد بن أحمد بن محمد بن جعفر النيسابوري

 

SiarAlam Al-Nobala v 18 p 101

 

Muhammad Ben BasharBen Al-Abbas  

303 الكرابيسي. الشيخ الصالح المسند أبو سعيد محمد بن بشر بن العباس النيسابوري البصري الاصل الكرابيسي.

  Kerabeisi was a pious master and Mosnad.

 

SiarAlam Al-Nobala v 16 p 415

 

Muhammad Ben Odris

 

 4 أبو لبيد. الإمام المحدث الرحال الصادق أبو لبيد محمد بن إدريس بن إياس السامي السرخسي... حدث عنه إمام الأئمة ابن خزيمة وأحمد بن سلمة الحافظ

Abulobeid was a leader, a Mohades and an honest person and travelled a lot. The leader of leaders ' ' Ibn Khozime and Ahmad Ben Salame Hafez have narrated a narration from him.

 

SiarAlam Al-Nobala v 14 p 464

 

Suid Ben Saeid

 

سويد بن سعيد. ابن سهل بن شهريار الإمام المحدث الصدوق شيخ المحدثين ابو محمد الهروي.

Suid Ben Saeid was a leader, a Mohades and an honest person and he was the master of Muhammad San. 

 

 SiarAlam Al-Nobala v 11 p 410

 

The reliability of other narrators was already proved.

 

Hakem Neishaburi

 

Hakem Neishaburi is one of persons that has narrated this narration with several documents with giving up the religious biases and has corrected it

 

  (4574)- [3: 124] حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ الْهَرَوِيُّ بِالرَّمْلَةِ، ثنا أَبُو الصَّلْتِ عَبْدُ السَّلامِ بْنُ صَالِحٍ، ثنا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: " أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا، فَمَنْ أَرَادَ الْمَدِينَةَ فَلْيَأْتِ الْبَابَ ".

 

It has been narrated from Ibn Abbas that the messenger of God (peace of Allah be upon him and his descendants) ' ' I am the city of the science and Ali is its door. Therefore, whoever wants to enter the city should enter through the door. 

 

Then he has written in order to confirm the Hadith

                                                                                                

 هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ، وَلَمْ يُخَرِّجَاهُ، وَأَبُو الصَّلْتِ ثِقَةٌ مَأْمُونٌ.

فَإِنِّي سَمِعْتُ أَبَا الْعَبَّاسِ مُحَمَّدَ بْنَ يَعْقُوبَ فِي التَّارِيخِ، يَقُولُ: سَمِعْتُ الْعَبَّاسَ بْنَ مُحَمَّدٍ الدُّورِيَّ، يَقُولُ: سَأَلْتُ يَحْيَى بْنَ مَعِينٍ، عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ، فَقَالَ: ثِقَةٌ.

فَقُلْتُ: أَلَيْسَ قَدْ حَدَّثَ عَنْ أَبِي مُعَاوِيَةَ، عَنِ الأَعْمَشِ " أَنَا مَدِينَةُ الْعِلْمِ "؟ فَقَالَ: قَدْ حَدَّثَ بِهِ مُحَمَّدُ بْنُ جَعْفَرٍ الْفَيْدِيُّ وَهُوَ ثِقَةٌ مَأْمُونٌ.

سَمِعْتُ أَبَا نَصْرٍ أَحْمَدَ بْنَ سَهْلٍ الْفَقِيهَ الْقَبَّانِيَّ إِمَامَ عَصْرِهِ بِبُخَارَى، يَقُولُ: سَمِعْتُ صَالِحَ بْنَ مُحَمَّدِ بْنِ حَبِيبٍ الْحَافِظَ، يَقُولُ: وَسُئِلَ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ، فَقَالَ: دَخَلَ يَحْيَى بْنُ مَعِينٍ وَنَحْنُ مَعَهُ عَلَى أَبِي الصَّلْتِ فَسَلَّمَ عَلَيْهِ، فَلَمَّا خَرَجَ تَبِعْتُهُ، فَقُلْتُ لَهُ: مَا تَقُولُ رَحِمَكَ اللَّهُ فِي أَبِي الصَّلْتِ؟ فَقَالَ: هُوَ صَدُوقٌ.

فَقُلْتُ لَهُ: إِنَّهُ يَرْوِي حَدِيثَ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ " أَنَا مَدِينَةُ الْعِلْمِ، وَعَلِيٌّ بَابُهَا، فَمَنْ أَرَادَ الْعِلْمَ فَلْيَأْتِهَا مِنْ بَابِهَا "، فَقَالَ: قَدْ رَوَى هَذَا ذَاكَ الْفَيْدِيُّ، عَنْ أَبِي مُعَاوِيَةَ، عَنِ الأَعْمَشِ، كَمَا رَوَاهُ أَبُو الصَّلْتِ

(4575)- [3: 124] حَدَّثَنَا بِصِحَّةِ مَا ذَكَرَهُ الإِمَامُ أَبُو زَكَرِيَّا يَحْيَى بْنُ مَعِينٍ، ثنا أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ تَمِيمٍ الْقَنْطَرِيُّ، ثنا الْحُسَيْنُ بْنُ فَهْمٍ، ثنا مُحَمَّدُ بْنُ يَحْيَى بْنِ الضُّرَيْسِ، ثنا مُحَمَّدُ بْنُ جَعْفَرٍ الْفَيْدِيُّ، ثنا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: " أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا، فَمَنْ أَرَادَ الْمَدِينَةَ، فَلْيَأْتِ الْبَابَ "، قَالَ الْحُسَيْنُ بْنُ فَهْمٍ، حَدَّثَنَاهُ أَبُو الصَّلْتِ الْهَرَوِيُّ، عَنْ أَبِي مُعَاوِيَةَ.

قَالَ الْحَاكِمُ: لِيَعْلَمَ الْمُسْتَفِيدُ لِهَذَا الْعِلْمِ أَنَّ الْحُسَيْنَ بْنَ فَهْمِ بْنِ عَبْدِ الرَّحْمَنِ ثِقَةٌ مَأْمُونٌ حَافَظٌ.

وَلِهَذَا الْحَدِيثِ شَاهِدٌ مِنْ حَدِيثِ سُفْيَانَ الثَّوْرِيِّ بِإِسْنَادٍ صَحِيحٍ.

(4576)- [3: 124] حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْفَقِيهُ الإِمَامُ الشَّاشِيُّ الْقَفَّالُ بِبُخَارَى، وَأَنَا سَأَلْتُهُ، حَدَّثَنِي النُّعْمَانُ بْنُ الْهَارُونِ الْبَلَدِيُّ بِبَلَدٍ مِنْ أَصْلِ كِتَابِهِ، ثنا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْحَرَّانِيُّ، ثنا عَبْدُ ال9رَّزَّاقِ، ثنا سُفْيَانُ الثَّوْرِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ خُثَيْمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُثْمَانَ التَّيْمِيِّ، قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: " أَنَا مَدِينَةُ الْعِلْمِ، وَعَلِيٌّ بَابُهَا، فَمَنْ أَرَادَ الْعِلْمَ فَلْيَأْتِ الْبَابَ ".

The document of this narration is valid, but Bokhari and Mosalam have not narrated it and Abu Selat is reliable because I heard fromMuhammad Ben Yaghub and he heard from Abbas Muhammad Duri that said ' ' I asked Yahya Ben Moein about Abu Salt Harevi and then he said ' ' he is reliable ' '. I said ' ' didn 't he narrate from Abu Moavie through Amash the narration ' ' Ana Medina Al-Elm? ' ' then he said ' ' Muhammad Ben Jafar Al-Fidi that is reliable and trustee has narrated it ' '.

 

I heard that Abu Nasr Ahmad Ben Sahl, the jurisprudent of Ghabani and leader in his time, said in the book ' ' Bokhari ' ' Abu Salt Harevi was asked and then he said Yahya Ben Moein came to Abu Selt while I was with him. Then he said hello to him. After he left Abu Selt, I followed him and asked ' ' what is your opinion about Abu Selt? ' ' Yahya Ben Moein said ' ' he is very honest ' '. I said to him ' ' he is the same person that narrated the narration of Amash from Mojahed and he narrated it from Ibn Abbas that the messenger of God bade ' ' I am the city of science and Ali is its gate ' '. Therefore, every one that wants enter the city should enter through the gate. Then he said ' ' Al-Fidi narrated this narration from Abu Moavie and he narrated from Amash as Abu Salt has narrated.

 

He narrated me the validity of matters that Yahya Ben Moein mentioned. Abu Al-Hasan Muhammad Ben Ahmad Ghantari narrated from Hussein Ben Fahm and he narrated from Muhammad Ben Yahya Ben Al-Zaris and he narrated Muhammad Ben Jafar Al-Fid and he narrated from Abu Moavie… that the messenger of God (peace of Allah be upon him and his descendants) bade ' ' I am the city of science and Ali is its gate. Hence, everyone that wants to enter the city should pass its gate ' '. Hussein Ben Fahm said ' ' I narrated this narration for Abu Salt Haravi from Abu Moavie ' '.

 

Hakem said ' ' persons that are researchers of science should know that Hussein Ben Fahm is a reliable person and a Hafez ' '.

 

Another witness has been narrated for this Hadith from the Haith of Sofyan Suri with valid document.                   

 

Abd Al-Rahman Ben UsmanAl- Timi said ' ' I heard that Jaber Abdullah said ' ' I heard that the messenger of God said ' ' I am the city of science and Ali is its gate. Hence, every one that wants to acquire science should enter through its gate.

 

Al-Hakem Al-Neishaburi, Abu Abdullah Muhammad Ibn Abdullah (died in 405 Hegira) Al-MostadrakAla Al-Sahihein v 3 p 137-138; researched by: MostafaAbd Al-Ghader Ata; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1411 Hegira; 1990

 

To prove this narration, this correction of Hakem Neshaburi is enough for persons that are looking for reality because he a famous and one of best scientist of Hadith science. To demonstrate his rank and position among Sunni scientists, we will narrate the point of view of Sunni scientist about his praise briefly.    

 

Shams Al-Din Zahabi, Imam of Al-Jarh and Al-Tadil of Sunni scientists, praises Hakem Neishaburi in this way 

 

الحاكم الحافظ الكبير امام المحدثين... ناظر الدارقطني فرضيه وهو ثقة واسع العلم بلغت تصانيفه قريبا من خمس مائة جزء.

Hakem is a great Hafez and the leader of Mohadesan. Dar Ghatani had a debate with him and he was interested in him. He is a reliable person and he has a lot of knowledge and his writings are about five hundred volumes.

 

Al-Zahabi, Shams Al-Din Muhammad Ibn Osman, Tazkarat Al-Hofaz v 3 p 1039-1040; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition 

 

Souti has written

 

الحاكم الحافظ الكبير إمام المحدثين أبو عبد الله محمد بن عبد الله محمد بن حمدويه بن نعيم الضبي الطهماني النيسابوري... وكان إمام عصره في الحديث العارف به حق معرفته صالحا ثقة. 

He was Hakem , great Hafez and the leader of Mohadesan… he was the leader of Hadith science in his time. He knew the science of Hadith as he was expected to know and he honest and reliable.

 

Al-Souti, Jalal Al-Din Abd Al-RahmanIbnAbiBakr (died in 911 Hegira) Tabaghat Al-Hofaz v 1 p 410-411; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1403 Hegira 

 

Abu Ishagh Shirazi introduces Hakem in this way

 

 هو أبو عبد الله محمد بن عبد الله بن محمد النيسابوري المعروف بالحاكم صاحب المستدرك وتاريخ نيسابور وفضائل الشافعي وكان فقيها حافظا ثقة عليا لكنه يفضل علي بن أبي طالب على عثمان رضي الله عنهما انتهت إليه رياسة أهل الحديث طلب العلم في صغره ورحل إلى الحجاز والعراق مرتين وروي عن خلائق عظيمة قال الأسنوي ويزيد على الفيء شيخ وتفقه علي أبي الوليد النيسابوري وأبي علي بن أبي هريرة وأبي سهل الصعلوكي وانتفع به أئمة كثيرون منهم البيهقي قال عبد الغافر كان الحاكم إمام أهل الحديث في عصره وبيته بيت الصلاح والورع واختص بصحبته إمام وقته أبي بكر الصيغي وكان يراجع الحاكم في الجرح والتعديل.

Muhammad Ben Abdullah …Neishaburi known as Hakem, the writer of the book ' ' Al-Mostadrek ' ' , the history of Neishabur and the virtues of Shafei was a jurisprudent , a Hafez and a reliable person with high rank. Ali Ben Abi Taleb considered him better than Usman. He will be appointed as the head of Mohadesan. He started studying from childhood and traveled Hejaz and Iraq twice. He narrated narrations from a lot of people and some dignitaries, such as Beihaghi, acquired knowledge from him. Abd Al-Ghafer has said ' ' he was the leader of Mohadesan in his time and his family members were honest and pious. Abi Bakr Sabighi that was a leader in his time was always with Hakem and he referred him in adjusting narrators.

 

Al-Shirazi, EbrahimIbn Ali Yousef Abu Eshagh (died in 476 Hegira) Tabaghat Al-Foghaha v 1 p 222; researched by: Khalil Al-Meis; published by: Dar Al-Ghalam; Beirut 

 

Ibn Khalkan has written

 

 الحاكم النيسابوري الحافظ المعروف بابن البيع إمام أهل الحديث في عصره والمؤلف فيه الكتب التي لم يسبق إلى مثلها كان عالما عارفا واسع العلم.

Hakem Neishaburi was Hafez (he has memorized over a hundred thousand Hadiths) and he was known as Ibn Al-bie and was the leader of Hadith in his time. He wrote some books about the science of Hadith which no one had written before him. And he was a scientists and he was well educated and had a lot of knowledge.

 

Ibn Khalakan, Abu Al-Abbas Shams Al-Din Ahmad Ibn Muhammad IbnAbiBakr (died in 681 Hegira) Vafiat Al-Ayan and AnbaAbna Al-Zaman v 4 p 280; researched by: Ehsan Abbas; published by: Dar Al-Seghafe; Lebanon 

 

Abi Al-Feda has written in the book ' ' History ' '

 

وفيها توفي الحافظ محمد بن عبد الله بن محمد بن حمدويه بن نعيم الضبي الطهماني، المعروف بالحاكم النيسابوري إِمام أهل الحديث في عصره، والمؤلف فيه الكتب التي لم يسبق إِلى مثلها، سافر في طلب الحديث، وبلغت عدة شيوخه نحو ألفين، وصنف عدة مصنفات....

 

Hafez Muhammad Ben Abdullah known as Hakem Neishaburi passed away in 455 A.H. he was the leader of Hadith in his era and he wrote some books about the science of Hadith which no one had written before him. He travelled in order to learn Hadith. His masters were about two hundred thousand persons and he wrote a lot of books.

 

  Abu Al-FedaEmadEsmaeelIbn Ali (died in 732 Hegira) al-Mokhtasar Fi Akhbar Al-Bashr v 1 p 247; according to the software of Jamat Al-Kabir

 

You should know that the title ' ' Hakem ' ' was the highest rank that a Mohades can achieve to it.

 

Mola Ali Harevi has written about the ranks of the scientists of the science of Hadith

 

«الإمام» أي المقتدى به، وهو إمام أئمة الأنام كالسيوطي، وابن الهمام، والسخاوي، والقسطلاني، وملا قاسم الحنفي، وغيرهم من العلماء الأعلام.

«العالم» أي العالم الكامل، والمشهور في هذا العلم، فإن له تصانيف كثيرة، وتآليف شهيرة، وأجلها «فتح الباري في شرح البخاري» الذي هو في هذا الفن غاية، بل في سائر العلوم الشرعية نهاية.

«الحافظ»: هو من أحاط علمه بمئة ألف حديث.

ثم بعده الحجة: وهو من أحاط علمه بثلاث مئة ألف حديث،

ثم الحاكم: وهو الذي أحاط علمه بجميع الأحاديث المروية متناً وإسناداً، وجرحاً وتعديلاً وتاريخاً، كذا قاله جماعة من المحققين.

Imam is a person that people follow him and he is the leader of people some persons such as Siuti, Ibn Hamam, Sakhavi, Ghostalani, Mola Ghasem Hanafi, and other scientists of Alam.

 

Hafez is a person that knows a hundred thousand Hadiths and after Hafez, Hojat knows three hundred thousand Hadiths. After Hojat, Hakem knows all of narrated Hadiths (whether content or document) and the history of all narrations as a group of researchers have said this matter.    

 

Mola Ali Al-Ghari, Nur Al-Din Abu Al-Hassan Ali IbnSoltan Muhammad Al-Heravi (died in 1014 Hegira) SharhNokhbe Al-Fekr Fi MostalahatAhl Al-Asar v 1 p 121; Ghadam Al-Sheikh Abd Al-Fath Abu Ghodat; Muhammad NazarTamim and HeisamNazarTamim; published by: Dar Al-Argham; Lebanon; Beirut

 

Hence, Abu Abdullah Neishaburi that has been honored with the title ' ' Hakem ' ' is the master of all of Sunni narrations (whether document or text) and he is master of all Sunni narrations.

 

According to what was said, is it possible that a fair person does not trust on the remark of Hakem Neishaburi?

 

It is clear that if a person has a good nature, he trusts on the remark of Hakem Neishaburi with such great personality. However, it is clear that a person that tries to deny the virtues of Amir Momenan( peace be upon him) refuses to accept reality by any excuses. 

                                       

                                                      

Correcting the narration by the Sunni scientists

 

Apart from the correction of Ibn Jarir Tabari and Hakem Neishaburi, some of other Sunni dignitaries have corrected and confirmed this narration.

 

After narrating faults made by Sunni scientists, Ibn Juzi and such as and others have considered this narration good, he has concluded in this way  

                                                                             

 وقد كنت أجيب بهذا الجواب دهرا إلى أن وقفت على تصحيح ابن جرير لحديث علي في تهذيب الآثار مع تصحيح (ك) لحديث ابن عباس فاستخرت الله وجزمت بارتقاء الحديث من مرتبة الحسن إلى مرتبة الصحة - والله أعلم.

I always had such answers for this narration until I saw the correction of Ibn Jarir Tabari in the book ' ' Tahzib Al-Asar ' '. He had corrected the narration of Imam Ali (peace be upon him). I also knew that Hakem Neishaburi had corrected the narration of Ibn Abbas. After divination, I assured the promotion of Hadith from good degree to valid one.   

 

Al-Hendi Ala Al-Din Al-MotaghiIbnHesam Al-Din (died in 975 Hegira) Kanz Al-Emal Fi Sonan Al-Aghval and Afal v 13 p 65; researched by: Mahmud Umar Al-Damiati; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1419 Hegira; 1998

 

Khatib Baghdadi narrates from Yahya Ben Moein in the book ' ' history ' ' ' ' at first, he denied the validity of the narration, but after he searched more, he knew that other persons had narrated this narration except Abu Selt Harevi. Therefore, his opinion changed and he considered it valid. 

   

واما حديث الأعمش فان أبا الصلت كان يرويه عن أبي معاوية عنه فأنكره أحمد بن حنبل ويحيى بن معين من حديث أبي معاوية ثم بحث يحيى عنه فوجد غير أبي الصلت قد رواه عن أبي معاوية فأخبرنا محمد بن أحمد بن رزق.... عن بن عباس قال قال رسول الله e الله عليه وسلم أنا مدينة العلم وعلي بابها فمن أراد العلم فليأت بابه قال القاسم سألت يحيى بن معين عن هذا الحديث فقال هو صحيح.

قلت أراد أنه صحيح من حديث أبي معاوية وليس بباطل إذ قد رواه غير واحد عنه.

 

Abu Selt has narrated the Hadith ' ' Amash ' ' from Abu Moavie. Ahmad Ben and   YahyaBen Moein have rejected it. Then, Yahya searched more and found another document that someone else had narrated it from Abu Moavie. Ghasem says ' ' I asked Yahya Ben Moein about this narration. Then he said ' ' it is valid ' '.         

I (Khatib Baghdadi) say ' ' his purpose from valid narration is that the narration of Abu Moavie is not valid because other persons have narrated it from him ' '.

 

Al-Baghdadi, Abubakr Ahmad Ibn Ali IbnSabet Al-Khatib (died in 463 Hegira) History of Baghdad; v 11 p 50; published by: Dar Al-Kotob Al-Elmie; Beirut 

 

After narrating weak narrations of Ibn Juzi, Ibn Hajar Asghalani says

 

وهذا الحديث له طرق كثيرة في مستدرك الحاكم أقل أحوالها أن يكون للحديث أصل فلا ينبغي أن يطلق القول عليه بالوضع.

This Hadith has different ways in the book ' ' Mostadrek ' ' of Hakem. Its lowest degree is that I say ' ' this narration has no origin ' '. Hence, it is not appropriate that we confirm its falsity absolutely.  

                                                                                                                         

Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (Died in 852 Hegira) Lesan Al-Mizan v 2 p 122; researched by: Daerat Al-Maref Al-Nezamie; India; published by: Al-Matbuat Institute; Beirut; Third edition; 1406 Hegira; 1986

 

 

Badr Al-Din Zarkeshi has written after narrating different ways of the narration

 

والحاصل ان الحديث ينتهي لمجموع طريقي أبي معاوية وشريك إلى درجة الحسن المحتج به ولا يكون ضعيفا فضلا عن ان يكون موضوعا انتهى.

This Hadith has been narrated by Abu Moavie and Sharik in two ways. If it is good, we can reason to it and it is not weak, let alone that it is faked

 

 Al-Zarkeshi Al-Mesri Al-Hanbali, Shams Al-Din Abi Abdullah Muhammad Ibn Abdullah (Died in 794 Hegira) Al-Alaee Al-Mansure Fi Al-Ahadith Al-Mashhurat; v 1 p 165; researched by: MostafaAbd Al-Ghader Ata; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1406 Hegira; 1986 

 

Jalal Al-Din Souti says clearly that this narration is not only good, but it is valid according to the remark of Hakem. Then he narrates the faults of Bokhari, Termezi and Ibn Moein and he says ' ' these remarks have been objected and rejected and in fact, other Sunni scientists have not accepted it

   

وأما حديث أنا مدينة العلم وعلى بابها فهو حديث حسن بل قال الحاكم صحيح وقول البخاري ليس له وجه صحيح والترمذي منكر وابن معين كذب معترض

 

The Hadith is good, but Hakem has said ' ' it is valid ' '. According to the remark of Bokhari ' ' it does not have valid document ' ' and Termezi has said ' ' it is unacceptable ' '. Moreover, Ibn Moein has said ' ' it is considered a lie and it has been objected ' '. 

 

Al-Hesiami, Abu Al-Abbas Ahmad Ibn Muhammad Ibn Ali IbnHajar (Died in 973 Hegira) Al-Fatavi Al-Hadith v 1 p 192; according to Jamat Al-Kabir

 

Ibn Samun Baghdadi considers the narration as one of virtues of Imam Ali (peace be upon him)

 

  ومناقبه رضي الله تعالى عنه كثيرة جدا ويكفي منها قوله «أنا مدينة العلم وعلي بابها».

There are a lot of virtues for Hazrat Ali. We just need to know that the messenger bade ' ' I am the city of science and Ali is its gate ' '.   

 

Amali Ibn Samun v 1 p 51 

 

After narrating the point of views of Sunni scientist, Shams Al-Din Sakhavi says

 

وأحسنها حديث ابن عباس بل هو حسن. 

The best narration is the narration of Ibn Abbas and it is good.

 

 Al-Sakhavi, Shams Al-Din Muhammad IbnAbd Al-Rahman (died in 902 Hegira) Al-Maghased Al-Hasanat Fi Bayan Kasir Min Al-Ahadith Al-MoshtahareAla Al-Sonat; v 1 p 170; researched by: Muhammad Osman Al-Khesht; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1405 Hegira; 1985

 

Zakariya Al-Ansari has written 

قال الحافظ أبو سعيد العلائي الصواب أنه حسن باعتبار طرقه وبه أفتى شيخنا حافظ عصره العسقلاني.

Hafez Abu Saeid Ali has said ' ' it is right that this narration has different ways and it is good. Our master (Hafez in his time), Ibn Hajar Asghalani, has issued such fatwa.

 

 Al-Ansari Al-Shafei, Abu YahyaZakaria (Died in 926 Hegira) Al-Monfarjetan; SherIbn Al-Nahvi and Al-Ghazali; v 1 p 135- 136; researched by: Abd Al-MajidDiab; published by: Dar Al-Fazile; Cairo

 

 

Salehi Shami has written 

روى الترمذي وغيره مرفوعا: ' أنا مدينة العلم وعلي بابها ' والصواب الحديث حسن. كما قال الحافظان العلائي وابن حجر

Termezi and others have narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' I am the city of science and Ali is its door ' '. It is right that the narration is good as Hafez Alaei and Hafez Ibn Hajar have said.

 

Al-Salehi Al-Shami, Muhammad IbnYousef (Died in 942 Hegira) Sabal Al-Hoda and Al-Ershad Fi Sire Kheir Al-Ebad v 1 p 509; researched by: Adel AhamadAbd Al-Mojud and Ali Muhammad Moavez; published by: Dar Al-Kotob Al-Elmie; First Edition; 1414 Hegira 

 

The good narration is reason the same as valid narration

 

Even if we suppose that this narration is not valid from the point of view of document and it is good, there will not be any problems about its reason because the good narration is reason the same as valid narration from the point of view of the Sunni scientist and there is no difference between these two narrations from the point of view of reason. As Nuvi has written

 

ثم الحسن كالصحيح في الاحتجاج به وإن كان دونه في القوة؛ ولهذا أدرجته طائفة في نوع الصحيح.

The good narration is reason the same as valid narration even although it is lower than valid one from the aspect of effect. Therefore, a tribe has mentioned it as good narrations.

 

Al-Navavi Al-Shafei, Mohei Al-Din Abu ZakariaYahiaIbnSharafIbnMerIbnJoth matIbnHazam (died in 676 Hegira) Al-Taghrib v 1 p 2; according to the software of Jamat Al-Kabir

 

 

Ibn Teimie has written  

 

النوع الثاني. الحسن وهو في الاحتجاج به كالصحيح عند الجمهور.

The second type of narrations is a good narration. From the point of view of scientists, this narration is reason the same as valid narration.

 

IbnTeimie Al-Harani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim; (Died in 728 Hegira) Al-Baeth Al-HathithSharhEkhtesarOlum Al-Hadith v 1 p 129; according to the software of Jamat Al-Kabir;

 

 

Muhammad Ben Jamae has said

 

 فروع: الأول الحسن حجة كالصحيح وإن كان دونه ولذلك أدرجه بعض أهل الحديث فيه ولم يفردوه عنه.

Good narration is reason the same as valid narration. And if it is in a lower rank, some Mohadesans have considered it as Hadith and they have not separated it.

 

Muhammad Ibn Ebrahim Ibn Jamat (died in 733 Hegira) Al-Menhal Al-Revi Fi MokhtasarOlum Al-Hadith Al-Nabavi; v 1 p 36; researched by: D. Mohei Al-Din Abd Al-RahmanRamazan; published by: Dar Al-Fekr; Damascus; Second Edition; 1406 Hegira

 

 

Jalal Al-Din Siuti has said  

 

ثم الحسن كالصحيح في الاحتجاج به وإن كان دونه في القوة ولهذا أدرجته طائفة في نوع الصحيح العدل.

The good narration is reason the same as valid narration even although it is lower than valid one from the aspect of effect. Therefore, a tribe has mentioned it as a kind of kinds of valid narrations.

 

Al-Souti, Jalal Al-Din Abu Al-FazlAbd Al-RahmanIbnAbiBakr (Died in 911 Hegira) Tadrib Al-Ravi Fi SharhTaghrib Al-Navavi v 1 p 88; researched by: Abd Al-WahhabAbd Al-LAtif; published by: Maktabat Al-Riyadh;

 

Abd Al-Ruf Monavi says ' ' if someone reasons to two narrations that are not reason separately, there is no problem 

 

الحسن كالصحيح في الاحتجاج به إن كان دونه في القوة. ولا بدع في الاحتجاج بحديث له طريقان، ولو انفرد كل منهما لم يكن حجة كما في مرسل ورد من وجه آخر مسنداً، أو وافقه مرسل آخر بشرطه كما ذكره ابن الصلاح.

The good narration is reason the same as valid narration if it is lower from the point of view of effect. If someone reasons to a Hadith that has two ways, he does not do innovation even though each of them is not reason separately as the narration of Moresi that is narrated in another way as Morsel or another Morsel agrees with him from the aspect of meaning and his conditions . Ibn Selah has also said such matter. 

 

Al-Menavi, Muhammad Abd Al-RaoufIbn Ali IbnZein Al-Abedin (Died in 1031 Hegira) Al-Yavaghit and Al-DorarFisSharhNokhbeIbnHajar; v 1 p 392; researched by: Al-Morteza Al-Zin Ahmad; published by: Maktabat Al-Roshd; Al-Riyadh; First Edition; 1999 

                                                                                                

Conclusion:

 

Even if the remark of Tabari, Hakem Neishaburi and Motaghi Hendi is accepted about the validity of the document of the narration and it is good according to the remark of other Sunni dignitaries, there will be no fault in its reason and the narration is reason for the Sunni scientists.

 

Therefore, according to this narration, the Muslims oblige to keep their religion in a way and it is ' ' the Medina of the science of the prophet ' '.   

                                                                                                           

Attributing the title ' ' Bab Medina Al-Elm ' ' to Amir Al-Momenin (peace be upon him)

 

In addition to said narrations and the validity of their document was proved, some of Sunni dignitaries have considered the validity of the narration Mafrugh Anhe and they have used the title ' ' Bab Medina Al-Elm ' ' for Amir Momenan.

 

Abu Naeim Esfahani was one of persons that had narrated the narration ' ' Ana Medina Al-Elm ' ' with valid document; therefore, he has written about the biography of Ali Ben Abi Taleb (peace be upon him)

 

علي بن أبي طالب. وسيد القوم محب المشهود ومحبوب المعبود باب مدينة العلم والعلوم....

Al-Esbahani, Abu Naeem Ahmad Ibn Abdullah (died in 430 Hegira) Haliat Al-Olia and Tabaghat Al-Asfia v 1 p 61; published by: Dar Al-Ketab Al-Arabi; Beirut; fourth edition; 1405 Hegira

 

Abu Saeid Samani has written about the word ' ' martyr ' ' in the book ' ' Al-Ansab ' ' ' ' the first person that became famous to this title was Hussein Ben Ali (peace be upon him), the child of ' ' Bab Median Al-Elm ' '   

 

 

الشهيد. بفتح الشين المعجمة وكسر الهاء وسكون الياء المنقوطة من تحتها بنقطتين وفي آخرها الدال المهملة هذا الإسم اشتهر به جماعة من العلماء قتلوا فعرفوا ب الشهيد أولهم ابن باب مدينة العلم وريحانة رسول الله صلى الله عليه وسلم الشهيد الشهيد الحسين بن علي سيد شباب أهل الجنة.

' ' Martyr ' ' some of scientists were killed and they became well known with this name. The first one was the son of ' ' Bab Medina Al-Elm ' ' and the messenger of God, Hussein Ben Ali Sayad the youths of the heaven.

 

Al-Samani, Abu SaeedAbd Al-KarimIbn Muhammad Ibn Mansur Al-Tamimi (died in 562 Hegira) al-Ansab v 3 p 475 Hegira; researched by: Abdullah Umar Al-Baverdi; published by: Dar Al-Fekr; First Edition; 1998

 

Narrating from Abu Al-Vasha , Badr Al-Din Eini has written that one of features of Amir Momenan was that he was the gate of the science of the prophet  

  

ومن خواصه أي: خواص علي، رضي الله تعالى عنه، فيما ذكره أبو الشاء: أنه كان أقضى الصحابة، وأن رسول الله، صلى الله عليه وسلم، تخلف عن أصحابه لأجله، وأنه باب مدينة العلم، وأنه لما أراد كسر الأصنام التي في الكعبة المشرفة أصعده النبي صلى الله عليه وسلم برجليه على منكبيه، وأنه حاز سهم جبريل، عليه الصلاة والسلام، بتبوك.

One of features of Imam Ali (peace be upon him), as Abu Al-Vasha has said, was that he judged better than all among the companions. The messenger of God (peace of Allah be upon him and his descendants) separated from other companions because of him (he walked slowly until Imam Ali arrived him). He was the gate of the science and when he wanted to break the idols up the house of Kabe, the messenger of God (peace of Allah be upon him nad his descendants) had him sit on his shoulders. Gabriel took part at war instead of him and said ' ' my reward belongs for Ali (peace be upon him)... 

     

Al-Eini Al-Ghitabi Al-Hanafi, Badr Al-Din Abu Muhammad Ibn Ahmad (died in 855 Hegira) Omdat Al-GhariSharhSahih Al-Bokhari; v 16 p 215; published by: Dar EhyaToras Al-Arabi; Beirut

 

Mola Ali Horavi has written about the mutual understanding between the scientists of the Islamic nation and the companions 

 أن فهم الصحابي لا سيما مثل علي باب مدينة العلم مقدم على فهم غيره

The understanding of the companions: a personality like Imam Ali (peace be upon him) that is the gate of science is prior to the understanding of others.

 

Mola Al-Ghari, Nur Al-Din Abu Al-Hassan Ali IbnSoltan Muhammad Al-Heravi (died in 1014 Hegira) Merghat  Al-MafatihSharhMeshkat Al-Masabih v 4 p 119; researched by: Jamal Itani; published by: Dar Al-Kotob Al-Elmie; Lebanon; Beirut; First Edition; 1422 Hegira; 2001

 

Alame Shahab Al-Din Alusi Hanafi has used this title for Amir Momenan (peace be upon him) in several parts of his interpretation which we will refer to two cases 

 

He has written about the distortion of the Quran 

 وبعد إنتشار هذه المصاحف بين هذه الأمة المحفوظة لا سيما الصدر الأول الذي حوى من الأكابر ما حوى وتصدر فيه للخلافة الراشدة على المرتضى وهو باب مدينة العلم لكل عالم والأسد الأشد الذي لا تأخذه في الله لومة لائم.

After publishing these books among people with resting on God especially in the first era of the Islam that included a lot dignitaries (in that time, Ali Morteza undertook caliphate and the same person that was the gate of science for each scientist), the criticisms of no one did not influence the brave lion of God (Imam Ali). 

 

Al-Alusi Al-Baghdadi Al-Hanafi, AbolfazlShahab Al-Din Al-Sayyed Mahmud Ibn Abdullah (Died in 1270 Hegira) Ruh Al-Maani Fi Tafsir Al-Ghoran Al-Azim and Al-Sab Al-Masani v 1 p 23; published by: Dar EhyaToras Al-Arabi; Beirut

 

He has written in another book 

 وأن من وهب سبحانه له من أمته قوة قدسية يهب سبحانه له ما تتحمله قوته منه وقد سمعت ما سمعت في النقباء والنجباء ويمكن أن يكون قد علم عليه الصلاة والسلام ذلك أمثالهم ومن هو أعلى قدرا منهم كالأمير علي كرم الله تعالى وجهه وهو باب مدينة العلم بطريق من طرق التعليم.

If God gives someone from the nation of the messenger of God (peace of Allah be upon him and his descendants) the power of Ghodsi, he gives it as much as he or she can tolerate it. We have heard about and selected people a lot. The messenger of God (peace of Allah be upon him and his descendants) may have learnt for these kinds of people and persons that were better than them such as Amir Momenan (peace be upon him) that was the gate of science with one of ways of learning. (The messenger of God (peace of Allah be upon him and his descendants) had taught them with one of ways). 

                                                                                                                         

Ruh Al-Maani v 23 p 120 

 

Sheikh Abd Al-Hay Katani has written about the science of Amir Momenan( peace be upon him)

                                                                                      

وقال ابن المسيب ما كان أحد يقول سلوني غير علي وقال ابن عباس أعطي على تسعة اعشار العلم ووالله لقد شاركهم في العشر الباقي قال واذ اثبت الشيء عن علي لم نعدل إلى غيره وسؤال كبار الصحابة له ورجوعهم إلى فتاويه واقواله في المواطن والمعضلات مشهور وناهيك أن انتهاء طرق علوم القوم وسلاسلهم اليه فلست ترى من طريقة في الاسلام الا وانتهاؤها اليه ومنتهى سندها عنه رضي الله عنه تصديقا لكونه باب مدينة العلم.

Saeid Ben Mosib has said no one except Imam Ali (peace be upon him) did not say ' ' ask me whatever you want ' '. It has been narrated from Ibn Abbas that nine tenth of all sciences have been given to Imam Ali (peace be upon him). I swear God that he shared one tenth left. He also said ' 'when something was proved through Imam Ali (peace be upon him), I did not refer to something else.

 

The question of the dignitaries of companions from him and their referral to the fatwa and the remarks of Imam Ali (peace be upon him) about problems was famous. You should know that all ways of sciences of tribes and their courses come back to him. You can find no way of Islamic ways except its end toward and the end of the document leads to him in order to confirm the remark of the prophet ' ' he is the gate of science ' '.       

 

Al-Katani, Abd Al-Hay IbnAbd Al-Kabir (died in 1383 Hegira) Nezam al-Hokumat Al-Nabavie Al-Masmi Al-Taratib  Al-Edraya; v 2 p 370; published by: Dar Al- Ketab Al-Arabi; Beirut

 

Ibn Hamdun narrates the remarks of a woman with the name ' ' Um Al-Kheir (the daughter of Al-Harish Al-Bareghie) that sermonized in the presence of Moavie. For example, she said 

فإلى أين تريدون رحمكم الله عن ابن عم رسول الله صلى الله عليه وسلم وزوج ابنته وأبي ابنيه، خلق من طينته، وتفرع من نبعته، وخصه بسره، وجعله باب مدينة علمه وعلم المسلمين، وأبان ببغضه المنافقين.

Where are you going from the cousin of the messenger of God (peace of Allah be upon him and his descendants)? He was also the husband of his daughter and the father of his two children; the same person that had been born from nature of the messenger of God, had been flown from his spring and he was privacy to his secrets. The same person that the messenger of God (peace of Allah be upon him and his descendants) considered him the gate of his science and the science of all of the Muslims. But the hypocrites expressed their animosity with him clearly.

Ibn Hamdun, Muhammad Ibn Al-Hassan Ibn Muhammad Ibn Ali (Died in 608 Hegira) Al-Tazkarat Al-Hamdunie v 5 p 186-188; researched by: Ehsan Abbas; Bakr Abbas; published by: Dar Sader; Beirut; First Edition; 1996 

 

Selah Al-Din Sefdi has narrated a poem from Safi Al-Din Hali about the messenger of God (peace of Allah be upon him and his descendants) that the gate of science of the prophet has been said. First, he praises the poet in this way

 

صفي الدين الحلي. عبد العزيز بن سرايا بن علي بن أبي القاسم بن أحمد بن نصر بن أبي العز ابن سرايا بن باقي بن عبد الله بن العريض هو الإمام العلامة البليغ المفوه الناظم الناثر شاعر عصرنا على الإطلاق صفي الدين الطائي السنبسي الحلي...

 

Sefdi Al-Din Heli was a leader, Alame and said remarks in verse and prose beautifully. He was a poet in our era (when people said the word ' ' author ' ' absolutely, their purpose was Sefdin Al-Din Heli). 

 

And then he has said

 

ونقلت من خطه قصيدة يمدح بها سيدنا رسول الله(ص) الطويل...

I narrate this long poem from his handwriting which he praised the messenger of God (peace of Allah be upon him and his descendants)

 

لأنك سر الله والآية التي تجلت فجلى ظلمة الشرك نورها

مدينة علم وابن عمك بابها فمن غير ذاك الباب لم يؤت سورها

… You were you were the secret of God and a signs appeared and its light eradicated the tyranny of polytheism. You were the scientific city and your cousin was its gate. Hence, no one looks for wall except door.    

 

Al-Safdi, Salah Al-Din Khalil IbnEybak (died in 746 Hegira) Al-VafiBel-Vafiat; v 18 p 299; researched by: Ahmad Al-Arnowt and TurkyMostafa; published by: Dar EhyaToras; Beirut; 1420 Hegira; 2000

 

It has document, but it is weak

 

Ibn Juzi Hanbeli is one of persons that tried to weaken the narration ' 'Ana Median Al-Elm ' ' possibly and to prove that this narration is faked.

 

It is interesting that he proves this narration with five ways from Amir Momenin (peace be upon him), ten ways from Ibn Abbas, and two ways from Jaber Ben Abdullah and then he concludes that this narration is faked and weak.  

We would like to ask him ' ' if a narration had been narrated with all of these documents about the virtues of Abubakr and Umar, would have you tried to weaken it? Or you said ' ' because ways are different; therefore, they improve each other and we assure that this narration has been accepted ' '.

 

As Nuhammad Amir Sanaee has written about the narration

 

  «اقتدوا باللذين من بعدى أبى بكر وعمر» 

 

وله طرق فيها مقال إلا أنه يقوي بعضها بعضا.

 

Al-Amir Al-Sanani, Muhammad IbnEsmaeel (died in 1182 Hegira) Sabal Al-Salam SharhBolugh Al-Maram Min Adale Al-Ahkam; v 2 p 11; researched by: Muhammad Abd Al-Aziz Al-Khuli; published by: Dar EhyaToras Al-Arabi; Beirut; fourth edition; 1379 Hegira 

 

Or Ibn Hajar Asghalani claims that some verses have been descended according to the belief and the remark of Umar

 

 وأورد بن أبي حاتم والطبري أيضا من طريق عبد الرحمن بن أبي ليلى أن يهوديا لقي عمر فقال أن جبريل الذي يذكره صاحبكم عدو لنا فقال عمر من كان عدوا لله وملائكته ورسله وجبريل وميكال فإن الله عدو للكافرين فنزلت على وفق ما قال وهذه طرق يقوي بعضها بعضا

Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (died in 852 Hegira) Fath Al-Bari SharhSahih Al-Bokhari; v 8 p 166; researched by: Moheb Al-Khatib; published by: Dar Al-Marefat; Beirut

 

There are other cases; when there was a narration about the virtues of the caliphs even though all of their ways were weak they improved each other and they were reason for the Sunni scientists.

 

Omitting the Hadith ' ' Ana Medina Al-Elm ' ' from the book ' ' Sahih ' ' of Termezi

 

According to the narration of some Sunni dignitaries, this narration has been narrated with the ' ' Ana Medina Al-Elm and Ali Babaha ' ' in the book ' ' Sonan ' ' of Termezi. Since such narration in the book ' ' Sahih ' ' of Termezi was in contrast with the beliefs of followers of school of caliphs, the best solution was to omit it from the main book and unfortunately, this narration was omitted by others in the later publications.

 

 

Persons that have omitted this narration from the book ' ' Sahih ' ' of Termezi include

 

The first witness: Ibn Asir Jezri (died in 630 A.H.) 

     

6489 (ت ـ علي بن أبي طالب رضي الله عنه ) أن رسول الله صلي الله عليه وسلم قال «أنا مدينة العلم ، و عليُّ بابُها». أخرجه الترمذي.

It has been narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' I am the city of science and Ali is its gate ' '. Termazi has narrated this narration.

 

Ibn Al-Asir Al-Jazari, Al-MobarakIbn Muhammad Ibn Al-Asir (died in 544 Hegira) Mojam Al-Osul Fi Ahadith Al-Rasul; v 7 p 437 hadith no 6489; researched by: Muhammad Al-Faghi; Dar EhyaToras Al-Arabi; Beirut; fourth edition; 1404 Hegira

 

Comprehensive cover in principle ( first edition )


 Screenshot of interest ( first edition )
 


  Cover Second Edition ( Second Edition )

 


 

Screenshot of interest ( second edition )


 

 

The second witness: Jalal Al-Din Souti( died in 911 A.H.)

 

The Sunni great scientist has written in the book ' 'Tarikh Al-Kholafa ' ' 

وأخرج البزار والطبراني في الأوسط عن جابر بن عبد الله وأخرج الترمذي والحاكم عن علي قال قال رسول الله صلي الله عليه وسلم : «أنا مدينة العلم وعلي بابها».

Bazar ana Tabarani have narrated from Jaber Ben Abdullah and Termezi in the book ' ' Usat ' ' and Hakem has narrated from Imam Ali (peace be upon him) ' ' the messenger of God (peace of Allah be upon him and his descendants) ' ' I am the city of science and Ali is its gate ' '.

 

Al-Souti, Jalal Al-Din AbolfazlAbd Al-RahmanIbnAbiBakr (died in 911 Hegira) History of Caliphs; v 1 p 170; researched by: Muhammad Mohei Al-din Abd Al-Hamid; published by: Matbat Al-Saadat; Egypt; First Edition; 1371 Hgeira; 1952

 

The cover photo ( the first version )
 

 

 

 

Screenshot of interest ( first edition )


 

The cover photo ( Second Edition )



 

Screenshot of interest ( second edition )



 

 

 The third witness: Ahmad Ben Hajar Heithami( 974 A.H.)

 

He has written in the book ' ' Al-Savaegh Al-Mahraghe ' ' in this way  

الحديث التاسع أخرج البزار والطبراني في الأوسط عن جابر بن عبد الله والطبراني والحاكم والعقيلي في الضعفاء وابن عدي عن ابن عمر والترمذي والحاكم عن علي قال قال رسول الله «أنا من مدينة العلم وعلي بابها»....

The ninth narration: Bazar ana Tabarani have narrated from Jaber Ben Abdullah  Ansari and Tabarani and Hakem and Aghili in the book ' ' Zoafa ' ' and Ibn Edi has narrated from Ibn Umar and Termezi and  Hakem has narrated from Imam Ali (peace be upon him) ' ' the messenger of God (peace of Allah be upon him and his descendants) ' ' I am the city of science and Ali is its gate ' '.

 

Al-Heisami, Abu Al-Abbas Ahmad Ibn Muhammad Ibn Ali IbnHajar (died in 973 Hegira) Al-Savaegh Al-MohregheAli Al-Rafz and Zalal and Zendeghe; v 2 p 357; researched by: Abd Al-RahmanIbn Abdullah Al-Turky; Kamel Muhammad Al-Kharat; published by: Al-Resalat Institute; First Edition; 1417 Hegira; 1997

 

Cover Photo

 

Screenshot of the



 The fourth witness: Ibn Teimie

 

Ibn Teimie says ' ' is one of persons that says ' ' the Hadith Medina Al-Elm ' ' has been narrated in the book ' ' Sonan ' ' of Termezi. 

 

ومما يروونه عن النبى انه قال «أنا مدينة العلم وعلى بابها»

فأجاب هذا حديث ضعيف بل موضوع عند أهل المعرفة بالحديث لكن قد رواه الترمذى وغيره ومع هذا فهو كذب.

Matters that Shias narrates include ' ' the messenger of God bade ' ' 

 

« ا مدينة العلم وعلى بابها»؛

 

Ibn Teimie answered ' ' this narration is weak and it has been known as a faked narration ' '.

 

Although Termezi and others have narrated this narration, this narrations is considered as a lie.

 

  

Ibn Teimie Al-Harani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim (died in 728 Hegira) Ahadith Al-Ghesas p 78; researched by: Muhammad Al-Sabagh; published by: al-Maktab Al-Islami

 

 

 Cover Photo

 



 

 Screenshot of the Page

 



IbnTeimie Al-Harani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim (died in 728 Hegira) Majmuat Al-Fatava v 18 p 216; researched by: Amer Al-Jazar; Anvar Al-Baz; published by: Dar Al-Vafa

 

 Cover Photo



 

 
Photo Page  second
 

 

 

 Screenshot of the Page

 

 

IbnTeimie Al-Harani Al-Hanbali, Abu al-Abbas Ahmad Abd Al-Halim (died in 728 Hegira) Kotob Al-Rasaael and Fatava Sheikh Al-Islam IbnTeimie; v 18 p 377; researched by: Abd Al-RahmanIbn Muhammad IbnGhasem Al-Asemi Al-Najdi; published by: MaktabatIbnTeimie; third edition; according to the software of Jamat Al-Kabir

 

If you can, prove that this narration is faked. why have you omitted it from the book ' ' Sonan ' ' of Termezi.  

 

Distorting the opinion of Termezi about the Hadith ' ' Ana Dar Al-Hakame ' '

                                                           

After narrating the narration ' ' Ana Dar Al-Hakame and Ala Bhis abaha ' ', it has been said in the book ' ' Sonan Termezi ' '

 

 

قال رسول اللَّهِ صلى الله عليه وسلم أنا دَارُ الْحِكْمَةِ وَعَلِيٌّ بَابُهَا قال هذا حَدِيثٌ غَرِيبٌ مُنْكَرٌ

 

The opinion of Termezi according the narration of Tabari

 

Moheb Al-Din Tabari narrates that the opinion of Termezi is that this narration is good.

 

He has written about this narration

 

 

ذكر أنه باب دار الحكمة: عن علي رضي الله عنه قال قال رسول الله صلى الله عليه وسلم ( أنا دار الحكمة وعلي بابها ) أخرجه الترمذي وقال حديث حس 

 

About this matter ' ' Ali is the door of the house of wisdom ' '. It has been narrated from Ali that the messenger of God (peace of Allah be upon him and his descendants) has bade ' ' I am the house of wisdom and Ali is its door ' '.

 

Termezi has narrated this narration he has considered it a good narration.

 

Al-Tabari, Abu JafarMoheb Al-Din Ahmad Ibn Abdullah Ibn Muhammad (died in 694 Hegira) Zakhaer Al-Oghba Fi ManaghebZol Al-Ghorba; v 1 p 77; published by: Dar Al-Kotob Al-Mesrie; Egypt; according to the software of Jamat Al-Kabir

 

Cover Photo



  Screenshot of the Page

 

 

Conclusion

 

The narration ' ' Ana Medina Al-Elm and Ala Ba Beha ' ' has been narrated with valid documents. Three Sunni dignitaries of the history, such as: Muhammad Ben Jarir Tabari, Hakem Neishaburi and Motaghi Hendi, had said clearly that the narration was valid. Most of them had said that the narration was good. On the other hand, we proved that the good narration was the same as the valid narration from the aspect of reason.

 

 

Some of Sunni dignitaries have attributed Hazrat Ali (peace be upon him) the title ' ' Bab Medina Elm ' '. This demonstrates that the validity of the Hadith has been proved.

 

However, why do people refuse to communicate with Imam Ali and they want to enter through windows, walls and ceiling instead of entering through the gate of prophetic science?

 

PDF of this article    

 

Download PDF Link
       

 

GOOD LUCK

THE BOARD OF ADDRESSING THE RELIGIOUS DOUBTS

     THE RESEARCH INSTITUE OF HIS HOLINESS IMAM OF THE AGE

                    (MAY GOD PRECIPITATE HIS REAPPERANCE)
 
 


Share
* Name:
* Email:
* Comment :
* Security code:
  

Latest Articles
Most Comments
Most viewed
Index | Contact us | Archive | Search | Link | List Comments | About us | RSS | Mobile | urdu | فارسی | العربیة |