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Did “Mu’awiyah” die non-Muslim? Is “Mu’awiyah” in a coffin in the “Hell”?
ID: 405 Publish Date: 26 July 2016 - 20:28 Count Views: 581
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Did “Mu’awiyah” die non-Muslim? Is “Mu’awiyah” in a coffin in the “Hell”?

Translated by: Muhammad hassan heidary

Did “Mu’awiyah” die non-Muslim? Is “Mu’awiyah” in a coffin in the “Hell”?

Description of the question?

does “Belazeri’s narrative about “Mu’awiyah” that he dies while he’s unbeliever or he’ll be in a coffin at bottom of the “Hell”, have valid document ?

Response:

Both narratives have valid documents. It’s necessary to deal with the opinion of Sunni scholars about the book “Ansab al Ashraf”, before studding about each narrator:

The praise of Sunni scholars from the book “Ansab Al ashraf”

“Abi jeradah Aqili”:

He praises “Belazery” and the book “Ansab al Ashraf”:

وقيل أبو جعفر، وقيل أبو الحسن، البلاذري البغدادي الكاتب، كاتب، أديب، شاعر، مصنف، له كتب حسنة (116- ظ) منها كتاب «أنساب الأشراف» وهو كتاب ممتع كثير الفائدة والنفع ومات ولم يتمه؛ وكتاب «البلدان وفتوحها وأحكامها» وهو أيضا كتاب كثير الفوائد.

Two surnames have been said for “Belazeri” first one is “Abu Ja’far” and second one is “Abu Al Hasan”, “Belazeri Iraqi” is poet, author and scholar, he has good books either, one of them is “Ansab al Ashraf” that is very helpful book. He died while his book was unfinished and the book “two countries and their conquers and rules” is a very useful book.

Kamal al-Din Umar ibn Ahmad ibn Abi Jeradah (d. 660 AH)

“Haji caliph”

He’s a Sunni scholar and writes:

أنساب الأشراف : لأبي الحسن: أحمد بن يحيى البلاذري ... وهو: كتاب كبير، كثير الفائدة.

Ansab al Ashraf”, written by “Ahmad Yahya Belazeri”…. Is a great, helpful book.

Mustafa ibn Abdullah (known as: Haji caliph) (d. 1067 AH) the discovery of doubts, v 1, p 179

“Seddiq Hasan qunooji”

He’s a Sunni contemporary scholar, he praises the book “Ansab al Ashraf”:

منها: أنساب الأشراف لأبي الحسن أحمد بن يحيى البلاذري وهو كتاب كبير كثير الفائدة.

Amongst logarithms book is “Ansab al Ashraf” from “Belazeri” which is grate and helpful.

And other Sunni scholars write about the fame of the book “Ansab al Ashraf” as follow:

وله من الكتب كتاب البلدان الصغير كتاب البلدان الكبير ولم يتم كتاب جمل أنساب الأشراف وهو كتابه المعروف المشهور كتاب الفتوح.

Among his books are: “big countries” and “small countries” but he didn’t complete the book “Ansab al Asraf” which is a popular book, this book is about “conquers”.

Al katbi, Mohammad ibn Shaker ibn Ahmad [died in: 764 H] fawat al fawat, v 1, p 191

“Akram ibn Ziya’ ” writes about this book:

ويعد البلاذري أبرز المؤرخين المسلمين بعد الطبري من حيث سعة المعلومات التي دونها والفترات التاريخية التي غطاها، لكن كتابه (أنساب الأشراف) أحسن انتقاء للروايات وأنقى أسانيد وأكثر اتفاقاً مع روايات أهل الثقة والصدق من تأريخ الطبري.

After “Tabari”, “Belazeri” is amongst the greatest Muslims’ historians in terms of expansion of knowledge that he wrote about and historical eras that he dealt with them, but in the book “Ansab al Ashraf” compared to the book “History” form “Tabari”, he has selected narratives better and in terms of documents they’re more valid and are closer to the narratives of reliable and honest narrators.

Studying about the narrative:

First narration:

وحدثني إسحاق وبكر بن الهيثم قالا حدثنا عبد الرزاق بن همام انبأنا معمر عن ابن طاوس عن أبيه عن عبد الله بن عمرو بن العاص قال: كنت عند النبي صلى الله عليه وسلم فقال: يطلع عليكم من هذا الفج رجل يموت على غير ملتي، قال: وكنت تركت أبي قد وضع له وضوء، فكنت كحابس البول مخافة أن يجيء، قال: فطلع معاوية فقال النبي صلى الله عليه وسلم : هو هذا.

“Abd Allah ibn 'Amr ibn al- 'As” says: I was with prophet [PBUH], he said: someone will appear who will die non-Muslim. “Abd Allah ibn 'Amr ibn al- 'As” says: I had brought water for my father performing “Wudu” and I was so anxious; fearing of my father’s arrival, “Abdullah” says: “Mua’wiyah” came in and prophet [PBUH] said: he’s the same person. [He will die as unbeliever].

Ansab Al Ashraf/ v 2, p 120

Surveying the document

“Ahmad ibn yahya ibn Al belazeri”

Ibn sa’ad:

He say about “Belazery” the author of this book:

أحمد بن يحيى بن جابر البلاذري (ت 279هـ) المؤرخ المعروف، صاحب (فتوح البلدان) و (أنساب الأشراف).

“Ahmad ibn Yahya ibn Belazeri” died in: 279 H, he’s a famous historian, the owner of the books “conquering of the countries” and “Ansab al Ashraf”. 

Abu Abdullah Muhammad ibn Sa 'd ibn Mane’ al-Hashemi, al basri, al-Baghdadi , known as: ibn sa’d (died in: 230 E), Al-Tabaqat al-Kubra, p 53.

Shams Al din zahabi:

He’s a Sunni famous scholar, he says about “Belazeri”:

 البَلاَذُرِيُّ أَبُو بَكْرٍ أَحْمَدُ بنُ يَحْيَى بنِ جَابِرٍ: العَلاَّمَةُ، الأَدِيْبُ، المُصَنِّفُ، أَبُو بَكْرٍ أَحْمَدُ بنُ يَحْيَى بنِ جَابِرٍ البَغْدَادِيُّ، البَلاَذُرِيُّ، الكَاتِبُ، صَاحِبُ (التَّارِيْخِ الكَبِيْرِ).

“Al-Belazeri” is: scholar, author, he’s the writer of the book “great history”.

Al zahabi Shafei, Shams al-Din Abu Abdullah Muhammad ibn Ahmad ibn Osman (d. 748 AH), al a’lam al nabala’, vol 13, p 162,

“Safdi”:

He praises “Belazeri”:

وَكَانَ أَحْمد بن يحيى بن جَابر عَالما فَاضلا شَاعِرًا راوية نسّابة متقناً.

“Belazeri” was scholar, narrator, poet, genealogist, and learned.

“Suyuti”

He says about “Belazeri”:

وَالْكَبِير: أَحْمد بن يحيى صَاحب التَّارِيخ فِي طبقَة أبي دَاوُد السجسْتانِي حَافظ أخباري عَلامَة.

[after describing the biography of little “Belazeri”] he writes: great “Belazeri”, “Ahmad ibn Yahya” is the owner of “History” and he’s level is the same as “Abu Dawud Sajestani”. He knew narrators by his heart, he was narrator and scholar.

Suyuti Jalal Din Abu al-Fadl Abd al-Rahman ibn Abi Bakr (died: 911 AH), classes of retentives, Page 366.

First narrator:

“Ishaq ibn Mansur ibn bahram”

He’s among the narrators of “sahih bukhari”, “sahih Muslem”,”termezi traditions” and “ibn majeh traditions” and according to Sunni principles he doesn’t need to be studied about because, Sunnis say: any narrator that “Muslem” and “Bukhari” have quoted narrative from them, wouldn’t need to be studied.

“Ibn hajar” writes:

قال ابن حجر: وقد نقل ابن دقيق العيد عن ابن المفضل وكان شيخ والده انه كان يقول فيمن خرج له في الصحيحين هذا جاز القنطرة.

“Ibn Hajar” says: “Ibn daqiq al eid” quotes from his father’s master “Ibn Fadl”: those whom their name is written [narrators] in “shaih Bukari and Muslem”, have passed the bridge. [They’re reliable]

Al asqalany Al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Fath Al-Bari, description of sahih Bukhari, vol 13, p 382

“Ibn qim juziyah” writes:

ورجال الصحيحين قد جاوزوا القنطرة فلا التفات الي کلام من تکلم فيهم بما يقتضي رد حديثهم.

The narrators of “Sahih Bukhari” and “muslem” have passed the bridge [they’re reliable] and the talk of those who’ve said something about them and have doubt about their reliability, is ignored.

Let’s take a look at Sunni scholars’ opinion about his character:

“IbnHajar Asqalany” writes about him:

إسحاق بن منصور بن بهرام الكوسج أبو يعقوب التميمي المروزي ثقة ثبت.

“Ishaq ibn Mansur ibn bahram” is reliable.

 Al asqalany Al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), taqrib al tahzib, vol. 1, p. 103

“Mezy” writes about biography:

خ م ت س ق : إسحاق بن منصور بن بهرام الكوسج ، أبو يعقوب التميمي المروزي ، نزيل نيسابور... قال مسلم : ثقة مأمون ، أحد الائمة من أصحاب الحديث. وَقَال النَّسَائي : ثقة ثبت. وَقَال أبو حاتم : صدوق.

“Bukhari”, “Termezy”, “Muslem”,”Nesaei” and “Abu Davud” say: “Ishaq ibn Mansur ibn Bahram” settled in “Neyshabur” …”Muslem” says: he’s trustworthy, reliable, and among the companions of hadith, he was one the Imams of Hadith. “Nesaei” says: he was reliable, and “Abu Hatam” knows  him as honest.

Al Mezzy, Abu Al hajaj Yusuf, purification of perfection, v 2, p 474

“Ibn Hayan” says he’s reliable:

 إسحاق بن منصور بن بهرام التميمي الكوسج كنيته أبو يعقوب من أهل مرو.

“Ishaq ibn Mansur ibn Bahram”, his surname is “Abu Ya’qub” and was from “Marv”

Muhammad ibn Hayan ibn Ahmad [died: 354 H], classes of

Second narrator:

“Abd Al Razaq ibn humam ibn nafe’”

He’s amongst the narrators of Sunni six main books.

“Ibn Hajar” writes about his character:

عبد الرزاق بن همام بن نافع الحميري مولاهم أبو بكر الصنعاني ثقة حافظ مصنف شهير.

“Abd Al Razaq” was freed by “Hamir” tribe, “Abu Bakr sana’ny” was reliable and famous author and reliable

“Al Asqalani Shafei, Ahmad ibn Ali ibn Hajar, taqrib al tahzib, v 1, p 354

“Abi Hatam” quotes his name in “Al seqat”:

عبد الرزاق بن همام بن نافع الحميري الصنعاني.

“Abu hatam Muhammad ibn hayan ibn Ahmad” Al seqat, v 8, p 412

“Hakim Neishabury” quotes from “Muhammad ibn Ismael al serary”:

فخرجت من صنعاء إلى مكة فوافقت بها يحيى بن معين وقلت له يا أبا زكريا ما الذي بلغنا عنكم في عبد الرزاق فقال ما هو فقلنا بلغنا انكم تركتم حديثه ورغبتم عنه فقال يا أبا صالح لو ارتد عبد الرزاق عن الإسلام ما تركنا حديثه.

I left “Sana’a” to “Mecca” and encountered “Yahya ibn Moin” on my way, I told him: O’ “Abu Zakaria” we’ve received news about “Abd al razaq” related to you. He said what news? I answered: what news: I answered: we were told that you don’t live up to “Abd Al razaq’s Hadith. “Yahya ibn Moin” said to me: “Aba salih” if “Abd al razaq” even becomes apostate, we won’t leave his Hadith.

Al Hakim neysaburi, [died in: 405 H], the knowledge of Hadith science, v 1, p 139

Third narrator:

Ma’mar ibn Rashed”

He’s amongst the narrators of Sunni six main books [sahih Bukhri, sahih Muslem, Termezy traditions, Abu dawud traditions, nesaei traditions, ibn Majah traditions].

“Ibn Hajar asqalani” says:

معمر بن راشد الأزدي مولاهم أبو عروة البصري نزيل اليمن ثقة ثبت فاضل.

“Ma’mar ibn Rashed” freed by “Azd” tribe, “Abu Orvah Al basry” lived in “Yemen”, he was reliable and learned.

Al- Asqalani shafei, Taqrib al tahzib, v 1, p 541

“Ejly kufi” writes about him:

معمر بن راشد يكنى أبا عروة بصرى سكن اليمن ثقة رجل صالح.

“Ma’mar ibn Rashed” his surname is “Aba Orvah Basri”, lived in “Yemen”, he was reliable and righteous.

Al ejly, Abi Ahmad ibn Abdullah ibn Saleh al-Hasan (d. 261 AH), knowing the reliable narrators and citing their religions and narrators, v 2, p 290

“Ibn haban” says he’s reliable:

معمر بن راشد مولى.

Al-Tamimi Al basti, Muhammad ibn Haban ibn Ahmad Abu Hatam (d. 354 AH), reliable narrators, vol 7, p 484

“Zahabi” says that he’s Imam:

معمر بن راشد الامام الحجة أبو عروة الأزدي مولاهم البصري أحد الاعلام وعالم اليمن.

“Ma’mar ibn Rshed” is from “Basra”, relaeased bt “Azd” tribe. He was Imam and one of the elders and “Yaman” scholar. 

“Zahabi” restates that if someone is “Imam”, others talks about him are ignored.

لكن إذا ثبتت إمامة الرجل وفضله ، لم يضره ما قيل فيه.

But, if one’s Emamat and excellence are proved, what was said about him is ignored.

Zahabi Shafei, Shams al-Din Abu Abdullah Muhammad ibn Ahmad ibn Osman (d. 748 AH), seir Al a’alm, v 8, p 448,

It’s written in the book “Rejal” about his character:

معمر بن راشد ... وكان فقيها متقنا حافظا ورعا.

“Ma’mar ibn Rashed” was faqih, Hadith retentive and pious.

Al esbahany, Abu Bakr Ahmad ibn Ali (d: 428 e) Rejal of Sahih Muslem, vol 2, p 227

“Zahabi” writes in his biography:

معمر بن راشد أبو عروة إمام ثقة.

“Ma’mar ibn Rashed” was reliable and Imam.

Fourth narrator:

“Abdullah ibn Tavus ibn kisan”

He’s one of followers and the narrator of Sunni six major books

“Ibn Hajar” writes about him:

عبد الله بن طاوس بن كيسان اليماني أبو محمد ثقة فاضل عابد.

“Abdullah ibn Tavus ibn kisan” was reliable, worshiper and learned.

Al asqalany al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Taqrib al tahzib, vol. 1, p. 308

After writing “Abdullah ibn Tavus ibn kisan’s name, “Ibn Hajar writes:

وقال النسائي في الكنى ثقة مأمون وكذا قال الدارقطني في الجرح والتعديل وقال العجلي ثقة وذكره بن حبان في الثقات.

“Nesaei” writes in the book “Surnames”: “Abdullah ibn tavos” was reliable, trustworthy. “Dar Al qatny” restates to such point in the book “wound and amendment”, “Ejli” says that he’s reliable.

 عبد الله بن طاوس بن كيسان اليماني ثقة.

“Abdullah ibn Tavus ibn kisan” was reliable.

Al ejly, Abi Ahmad ibn Abdullah ibn Saleh al-Hasan (d. 261 AH), knowing the reliable narrators and citing their religions and narrators, v 2, p 38

“Ibn Hayan” says that he’s reliable:

عبد الله بن طاوس بن كيسان الخولاني.

Al Bastan Al-Tamimi, Muhammad ibn Haban ibn Ahmad Abu Hatam (d. 354 AH), reliable narrators, vol. 7, p. 4

“Zahabi” restates in the book “THE history of Islam” that Sunny Imams have called him reliable:

عبد الله بن طاوس بن كيسان أبو محمد اليماني.

قال معمر : كان من أعلم الناس بالعربية وأحسنهم خلقاً ما رأينا ابن فقيه مثله .

قلت : وثقوه.

 “Mu’mar” has said about “Abdullah ibn Tavos”: he was the wisest person towards Arabic, good-tempered and I’ve not seen faqih like him. I [Zahaby] say that scholars have said that he’s reliable.

Zahabi Shafei, Shams al-Din Muhammad ibn Ahmad ibn Osman (d. 748 AH), the history of Islam vol 8, p 463

“Zahabi” writes about him:

طاوس بن كيسان الإمام أبو عبد الرحمن اليماني من أبناء الفرس وقيل اسمه ذكوان فلقب فقال بن معين لأنه كان طاوس القراء عن أبي هريرة وابن عباس وعائشة وعنه الزهري وسليمان التيمي وعبد الله ابنه قال عمرو بن دينار ما رأيت أحدا مثله قط مات بمكة.

“Tavos ibn Kiasan” was Imam. It’s said that his name “Zakwan” and then was known as “Ibn Tavos”. “Yahya ibn moin” says: he would read narrators from “Ibn Abbas” and “Ayesha” and “Zahry” and “Suleiman timy” and his son have quoted narration from him. “Omar ibn dinar” says: I’ve not seen someone like him. He died in “Mecca”.

“Ibn Hajar Asqalani” writes:

طاوس بن كيسان اليماني أبو عبد الرحمن الحميري مولاهم الفارسي يقال اسمه ذكوان وطاوس لقب ثقة فقيه فاضل من الثالثة.

“Tavos ibn kisan” was from “Fars” and the servant of “Hamir” tribe. It’s said his name was “Zakvan” and his surname is “Tavos”. He was reliable, Faqih and learned. And is from the third level of narrators.

Al asqalany al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Taqrib al tahzib, vol. 1, p. 281

“Ibn Hayan” says that he’s reliable:

طاوس بن كيسان اليماني الهمداني .

Al Basty Al-Tamimi, Muhammad ibn Haban ibn Ahmad Abu Hatam (d. 354 AH), reliable narrators, v 4, p 391

Fifth narrator:

“Abd Allah ibn 'Amr ibn al- 'As”

He was prophet’s [PBUH] companion, and according to Sunni principles, all companions are just. And he’s amongst the narrators of Sunni Six important books.

“Zahabi” writes about him:

عبد الله بن عمرو بن العاص ...الإمام الحبر العابد صاحب رسول الله صلى الله عليه وسلم .

وله مناقب وفضائل ومقام راسخ في العلم والعمل حمل عن النبي صلى الله عليه وسلم علما جما .

“Abd Allah ibn amr ibn al-‘As” ….. was Imam, scholar, worshiper and amongst prophet’s [PBUH] companions. He had virtues and high position in both knowledge and practicing and learned many things from Prophet [PBUH].

Zahabi Shafei, Shams al-Din Abu Abd Allah Muhammad ibn Ahmad ibn Osman (d. 748 AH), seir a’elam, vol. 3, p 80

So, All narrators of this narrative are reliable, in the perspective of Sunni’s principles, and its document is valid too.

Second narrative:

Its document is valid just as first narrative:

حدثني خلف بن هشام البزاز حدثنا أبو عوانة عن الأعمش عن سالم بن أبي الجعد قال، قال رسول الله صلى الله عليه وسلم : " معاوية في تابوت مقفل عليه في جهنم.

Prophet [PBUH] said: “Mu’awiyah” is in a locked coffin in the “Hell”.

Belazery, Ahmad ibn yahya ibn Jaber, Ansab Al- ashraf, v 2, p 121

Surveying of the document

First narrator:

“Khalf ibn Hesham ibn Tha’lab”

He’s amongst the narrators of “Shaih muslem” and “Abi davod” narrators.

“Ibn Hajar Asqalany” writes about him:

خلف بن هشام بن ثعلب ... ثقة.

He’s reliable.

Al asqalany al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Taqrib al tahzib, vol. 1, p. 281

And he restates that he’s amongst narrators of “Sahih Muslem” and “Abi Davod”:

م د مسلم وأبي داود، خلف بن هشام بن ثعلب ويقال طالب بن غراب البزار البغدادي المقري.

“Muslem” and “Abi Davod”: “Khalf ibn Hesham ibn Tha’lab” and he’s called “[khalf ibn Hesham ibn] Talib ibn qarab bezar Baghdadi” as well.

Al asqalany al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Tahzib al Tahzib, vol. 1, p. 281

“Mezi” quotes from “Nesaei” and “Dar qatny”:

وَقَال النَّسَائي : بغدادي ثقة.

وَقَال الدار قطني : كان عابدا فاضلا.

“Nesaei” has said: he was from “Baghdad” and reliable.

“Dar qatny” says: he was learned and worshiper.

Al mezy, Abu al-Hajjaj ibn Yusuf ibn Abdul Rahman (d. 742 AH), purification of perfection, v 8, p 302

“Ibn Al-juzy” writes

خلف بن هشام بن ثعلب ويقال خلف بن هشام بن طالب بن غراب أبو محمد البزار المقرىء ... وكان ثقة فاضلا عابدا.

“Khalf ibn Hesham ibn Tha’lab” was reliable, learned and worshiper.

“Ibn Mufleh” writes:

وقال يحيى بن معين أنه الصدوق الثقة وقال الدارقطنى كان عابدا فاضلا.

“Yahya ibn Mo’in” has said: he’s honest and reliable. “Dar al qatny” has said: he’s worshiper and learned.

Ibrahim ibn Muhammad ibn Mufleh (d. 884 AH), senior direction in citing the companions of Imam Ahmad vol. 1, p. 378

Second narrator

“Vazah ibn Abd Allah”

He’s amongst the narrators of Sunni’s six major books.

“Zahaby” says about him:

وضاح بن عبد الله الحافظ ...ثقة متقن.

“Vazah ibn Abd Allah” is reliable and proof.

“Ibn Hajar Asqalany” writes:

الستة الوضاح بن عبد الله اليشكري.

وقال أبو زرعة ثقة.

وقال بن سعد كان ثقة صدوقا.

“Vazah ibn Abdu Allah” is amongst the narrators of Sunni six major books. “Abu zare’” and “Ibn sa’d” have said that he’s reliable.

Al asqalany Al-Shafi’i, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Tahzib Al-tahzib, vol 11, p 103

“Mezy” writes in “purification of perfection”:

قال أبو حاتم الرازي: سمعت هشام بن عُبَيد الله الرازي يقول : سألت ابن المبارك : من أروى الناس وأحسن الناس حديثًا.

“Abu Hatam Razi” says: I heard from “Hesham ibn Razi”: I asked “Ibn Malek” about “Vuzah ibn Abdu Allah”, he said: he was amongst those who would narrate a lot and was honest narrator.

Al mezy, Abu al-Hajjaj ibn Yusuf Al zaky Abd al Rahman (d. 742 AH), purification of perfection, v 30, p 445

Third narrator:

“Suleiman ibn Mehran [A’mash]

He’s amongst narrators of Sunni’s six major books.

“Ejli” writes about him:

سليمان بن مهران الأعمش يكنى أبا محمد ثقة كوفي وكان محدث أهل الكوفة في زمانه.

“Suleiman ibn mehran”, he’s surname is “Aba Muhammad”. He’s from “Kufah”, he was reliable and the narrator of the people of “Kufah”.

“Ibn Abi Hatim” has quoted from “Yahya ibn mo’in”:

عن يحيى بن معين انه قال سليمان بن مهران الأعمش ثقة.

“Suliman ibn Mehran [A’mash]” is reliable.

Ibn Abi Hatim al-Razi, al-Tamimi, Wound and the amendment, v 4, p 146, Abu Abd al-Rahman ibn Abi Hatim Muhammad ibn Idris (d. 327 AH),

“Ibn Hajar Asqalany” writes:

سليمان بن مهران الأسدي الكاهلي أبو محمد الكوفي الأعمش ثقة حافظ.

“Suleiman ibn Mehran Al- Asady” is reliable and Hadith-retentive.

Al asqalany al-Shafi’i, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Taqrib al tahzib, vol. 1, p. 254

“Ibn Hajar” writes about him in the book “lisan al-Mizan”:

سليمان بن مهران الأسدي الكاهلي مولاهم أبو محمد الكوفي الأعمش أحد الاعلام الحفاظ والقراء.

“Suleiman ibn Mehran Al Asadi” the servant of “Kahely” tribe was one of elders of Hadith and he was hadith-retentive and reader.

Al asqalany al-Shafei, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), Lisan al-Mizan, vol. 7, p. 238

“Zahaby” writes about him:

سليمان بن مهران الحافظ أبو محمد الكاهلي الأعمش أحد الأعلام.

“Suleiman ibn Mehrab Al Asadi”, was Hadith-retentive and one of elders.

“Zahaby” says in the book “the biography of retentives”:

ع الأعمش الحافظ الثقة شيخ الإسلام أبو محمد سليمان بن مهران الأسدي الكاهلي.

The narrator of Sunni’s six major books, “A’mash Abu Suleiman ibn Mehran Al asady” was Hadith-retentive, reliable, Sheikh Al-Islam.

Zahabi Shafi’i, Shams al din Abu abd Allah Mohammed ibn Ahmad ibn Othman (died: 748 AH), the biography of retentives, 1, p. 154,

“Zahaby” writes in another book:

 ع سليمان بن مهران الأعمش ثقة جبل.

The narrator of Sunni’s six major books, “A’mash” was reliable and the mountain of knowledge.

“Ibn Halkan” writes about him:

أبو محمد سليمان بن مهران مولى بني كاهل من ولد أسد المعروف بالأعمش الكوفي الإمام المشهور كان ثقة عالما فاضلا.

“Abu Muhammad Suleiman ibn Meharan” known as “A’mash”, was from “Kufa”, famous leader, reliable and learned.

“Abi al-Faraj” writes about him:

سليمان بن مهران الأعمش الأسدى

يكنى أبا محمد مولى لبنى كاهل عن عيسى بن يونس قال ما رأينا في زماننا مثل الأعمش .

إبراهيم بن عرعرة قال سمعت يحيى القطان إذا ذكر الأعمش قال كان من النساك وكان محافظا على الصلاة في الجماعة وعلى الصف الأول قال يحيى وهو علامة الإسلام .

His surname is “Aba Muhammad”, freed by “Bani Kahil” tribe, and “Isa ibn Yunus” has quoted: at our time, I didn’t see someone like “A’mash”.

“Yahya ibn Qatan” says: he was pious, and would say his prayer in congregation in the first line and he was scholar of Islam.

The trait of elite, v 3, p 113, author’s name: “Abd al Rahman ibn Ali ibn Muhammad.

Fourth narrator:

“Salim ibn Rafe’”

He’s amongst followers and the one of the narrators of Sunni’s six major books.

“Zahaby” says about him:

 سالم بن أبي الجعد الأشجعي مولاهم الكوفي عن عمر وعائشة وهو مرسل وعن بن عمر وابن عباس وعنه منصور والأعمش توفي سنة مائة ثقة ع.

“Salim ibn Abi al-Ja’d”, was from “Kufa” and his narratives from “Omar” and “Ayesha” were “Mursal” [the name of some of narrators were deleted], and has quoted narrative from “Ibn Oamr” and “Ibn Abbas”, he died in: 100 AH, he was reliable and one of the narrators of Sunni’s six major books.

“Zahaby” writes in another book:

سالم بن أبي الجعد الأشجعي الغطفاني مولاهم الكوفي الفقيه أحد الثقات.

“Salim ibn abi Ja’d” was from “Kufa”, he was Faqih and reliable.

Zahaby al-Shafei, Shams al-din Abu abD Allah Mohammed Ibn Ahmed ibn Osman [died in:748 H), Seir al-A’lam, v 5, p 108

“Ibn Kathir” writes about him:

( سالم بن أبي الجعد الأشجعي ) مولاهم الكوفي أخو زياد وعبد الله وعبيد الله وعمران ومسلم وهو تابعي جليل روى عن ثوبان وجابر وعبد الله بن عمر وعبد الله بن عمرو والنعمان ابن بشير وغيرهم وعنه قتادة والأعمش وآخرون وكان ثقة نبيلا جليلا.

“Salim ibn abi Ja’d” was from “Kufa”, his brothers are: “Zyad” and “Abd Allah” and “Obeid Allah” and “Omran”, he was a follower and dignified, and “Jabir” and “Abd Allah ibn Oamr” and “Na’man ibn Bashir” and others have quoted narrative from him, and “Qetadah” and “A’mash” were amongst his pupils and he was dignified, learned and reliable.

Al damask, Ibn Kathir, Abu Ismail ibn Omar al-Qurashi (d. 774 AH), beginning and the end , v 9, p 190

“Ibn Hajar” writes about him:

سالم بن أبي الجعد رافع الغطفاني الأشجعي مولاهم الكوفي ثقة.

“Salim ibn Abi al-ja’d” freed by “Ashja’” tribe, he was from “Kufa” and reliable.

Al asqalany al-Shafi’i, Abu al-Fadl Ahmad ibn Ali ibn Hajar (d. 852 AH), taqrib Al tahzib, vol. 1, p. 226

He writes in another book:

ع الستة سالم بن أبي الجعد رافع الأشجعي ...قال بن معين وأبو زرعة والنسائي ثقة... وكذا قال بن حبان في الثقات وقال بن سعد كان ثقة كثير الحديث... .

He’s amongst the narrators of Sunni’s six major books, “Ibn Ma’en” , “Abu zara’” and “Nesae” have said that he’s reliable. And “Ibn Habban” has quoted his name in the book “Reliable narrators” and “Ibn sa’d” has said that he would narrate hadith a lot and was reliable.

Al Asqalani Shafi 'i, Ahmad ibn Ali ibn Zahab [ died in: 852 AH), Tahzib al tahzib , v 3, p 373

“Ejly” writes about him:

سالم بن أبي الجعد الغطفاني كوفى تابعي ثقة.

“Salim ibn Abu Ja’d” is from “Kufa” and is amongst followers and is reliable.

Notice: “follower” means: someone who’s met or accompanied some of companions and was believer but didn’t meet prophet [PBUH].

Is a follower’s quotation from prophet [PBUH] acceptable?!

Though, he’s amongst followers and can’t quote narrative from prophet [PBUH] directly, but Sunnis accept followers’ “Mursal” narratives.

Notice: “Mursal narrative” is a narrative that some of its narrators’ names have been deleted.

The validity of followers’ “Mursal” narratives:

Some of Sunni scholars’ opinion about the validity of followers’ “Mursal” narratives:

1: “Ibn Bahadur”

“Ibn Bahadur” quotes from “Qazi Abu Bakr”:

لكن قال القاضي أبو بكر في التقريب الجمهور على قبول المرسل ووجوب العمل به إذا كان المرسل ثقة عدلا وهو قول مالك وأهل المدينة وأبي حنيفة وأهل العراق.

“Qazi Abu Bakr” has said in the book “Taqrib”: most of scholars accept “Mursal” quotation, and when a person who quotes “Mursal” narrative is reliable and just, most of scholars say that it’s obligatory to live up to that narrative. This is the opinion of “Malik” and “Medina” scholars, “Abu Hanifah” and “Iraq” scholars.

2: “mulla Ali Qary”

He writes about the validity of followers’ “Mursal” narratives:

وأيضاً مراسيل الصحابة معتبرة إجماعاً بخلاف مرسل التابعي فإنه حجة عند الجمهور خلافاً للشافعي . ولا بد في كونه حجة أقله أن يكون إسناده حسناً.

According to scholars’ consensus, companions’ “Mursal” narratives are valid, on the contrary of followers, because the followers’ “Mursal” narratives are valid amongst most of scholars except “Shafi’I”, and the least thing that we can say about the validity of followers’ “Mursal” narratives is that the document of such narrative is well [one of the types of valid narrative].

He writes in another book:

مرسل التابعي حجة عند الجمهور.

Follower’s “Mursal” narratives are proof amongst most of [Sunni] scholars.

إذ مراسيل الصحابة حجة مقبولة اتفاقاً بخلاف مراسيل التابعين فإنها معتبرة عند الجمهور.

Companions’ “Mursal” narratives are proof unanimously and are acceptable, on the contrary of followers’ “Mursal” narratives which are valid amongst most of [Sunni] scholars.

3: “Abu Bakr Sarakhsy”

“Sarakhsy” is a Sunni Hanafi-faith scholar, he writes about the validity of the “Mursal” narratives of second and third centuries [the centuries of followers and their followers]:

فأما مراسيل القرن الثاني والثالث حجة في قول علمائنا رحمهم الله.

But the “Mursal” narratives of second and third centuries are valid amongst our scholars.

Al sarakhsy Hanafi, Shams al-Din Abu Bakr Muhammad ibn Ahmad ibn Abi Sahl (d 483 AH), Al sarakhsy principles, vol. 1, p. 360

4: “Abū-Sa 'īd Muhammad Omar sarbazy”

أما القائلون بقبول مراسيل التابعين وأتباعهم دون أهل القرن الرابع وهو ما حكاه جماعة من الأصوليين عن عيسى بن أبان ولم يحكه أبو بكر الرازي إلا عن بعض شيوخهم والذي حكاه عن ابن أبان أنه قال من أرسل من أهل زماننا حديثا عن النبي صلى الله عليه وسلم فإن كان من أئمة الدين وقد نقله عن أهل العلم فإن مرسله مقبول كما يقبل مسنده.

But those who believe in accepting  the “Mursal” narrative of followers and their followers, before fourth century, some of scholars of “Principles” science have quoted from “Isa ibn Abbn” that if someone, in our time, quotes a narrative from prophet [PBUH] and is amongst religion’s Imams and quotes from scholars, his “Mursal” narrative is acceptable like his “Musnad” narrative. [A narrative with document and the name of all narrators is written is in that document]

5: “Mulavi Muhammad Omar Sarbazy”

He’s amongst Sunni contemporary scholars in “Balochistan” region, he writes about the validity of “Mursal” narratives:

Just “Shafi’I” [Imam] out of four Imams, has denied the validity of “Mursal” narrative, though, there’s denying quotation related to “Ahmad ibn Hanbal” [Imam] but his preferred is the validity of “Mursal” narrative. “Abu Dawod” has quoted from “Ibn Jarir”: before “Shafi’I” [Imam] “Salaf”, had consensus on the validity of “Mursal” narrarives.

Sarbazy, Muhammad Omar, the religious decrees of resource of sciences, vol. 5, p. 33

So, despite this narrative is “Mursal” but it’s valid from the perspective of Sunni scholars.

Result:

The documents of both narratives are valid and faultless and what prophet [PBUH] said is valid.



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