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Is this narrative “ ولدني ابوبكر مرتين» from Imam “Sadiq” [AS] valid?
ID: 411 Publish Date: 15 August 2016 - 13:49 Count Views: 215
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Is this narrative “ ولدني ابوبكر مرتين» from Imam “Sadiq” [AS] valid?

Is this narrative ولدني ابوبكر مرتين» from Imam “Sadiq” [AS] valid?

Response:

On of reasons that Sunnis scholars rely on it to prove that Shite Imams and triple caliphs would have good relationship with each other and using of it they criticize Shiite position towards these caliphs, is a narrative known as «ولدني ابوبكر مرتين» that they say Imam “Sadiq” [AS] has quoted it. We ‘ll search about the document and implication of the narrative in short and leave the judgment to dear readers.

Studying the document of the narrative in Shiite books:

Not of Shiite scholars have quoted this narrative, jus late “Abu Al-Fath” has quoted it in the book “Kashf Al-Ghommah” from “Abd Al-Aziz ibn Akhzar” who is Suni-Hanafi.

 وقال الحافظ عبد العزيز بن الأخضر الجنابذي رحمه الله أبو عبد الله جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام الصادق وأمه أم فروة واسمها قريبة بنت القاسم بن محمد بن أبي بكر الصديق رضي الله عنه وأمها أسماء بنت عبد الرحمن بن أبي بكر الصديق ولذلك قال جعفر عليه السلام ولقد ولدني أبو بكر مرتين .

Kashf Al-Ghommah, v 2, p 374

“Hafiz Abd Al-Aziz” has said: “Abu Abdullah Ja’afar ibn Muhammad”, his mother “Umm Farwah” from one side she’s the daughter of “Muhammad ibn Abubakr” and from another side her mother “Asma’”, is the daughter of “Abd Al-Rahman”, that’s why Imam Sadiq [AS] has said: “Abu-Bakr gave me birth two time it means my parentage reaches to “Abu-Bakr” from two sides.

Firstly: “Hafiz Abd Al-Aziz” died in 611 Hegira and Imam “Sadiq” [AS] was martyred in the year 148 Hegira, there is much gap between them, so narrative is “Mursalah” [a narrative that all or some of narrators have been deleted] and is worthless to be relied on.

Secondly: this person is Sunni; as “Zahabi” writes about him:

ابن الأخضر * الامام العالم المحدث الحافظ ... قال ابن النجار : ... وما رأيت في شيوخنا مثله في كثيرة مسموعاته ، وحسن أصوله ... .

Seir a’lam Al-Nabala’, v 22, p 31

The best proof that proves that he’s Sunni, is using of the word “friend” for “Abu-Bakr”, while all Shiite know that this title is amongst exclusive titles of commander of faithful [AS].

So, this narrative is worthless from the perspective of Shiites. If Sunnis are going to cite an issue for Shiite they should rely on a narrative which has been quoted by Shiite narrators with valid document.

It’s meaningless that they argue against Shiite based on a narrative that Shiites wouldn’t accept. “Ibn Hazm Andolousi” who is amongst Sunni famous scholars and is a serious opponent of Shiites, writes in this regard:

لا معني لاحتجاجنا عليهم برواياتنا ، فهم لا يصدّقونها ، ولا معني لاحتجاجهم علينا برواياتهم فنحن لا نصدّقها ، وإنّما يجب أن يحتجّ الخصوم بعضهم علي بعض بما يصدقّه الذي تقام عليه الحجّة به .

It’s pointless that we argue against Shiites based on our narratives, while they don’t accept our narratives and it’s meaningless that they argue against us based on their narratives, while we don’t accept their narratives, so it’s necessary that we rely on something that they accept it.

Studying the document of the narrative in Sunni books:

Even in Sunni books this narrative doesn’t have valid document and all its documents are invalid based on Sunni’s “Rejal” [name of a science] principles, but unfortunately, Sunni Scholars have quoted this narrative and use of it against Shiite just because this narrative refers to the virtue one of their caliphs, despite the invalidity of this narrative’s document.

“Zahabi”, Sunni famous scholar writes: –after quoting the narrative without saying its document-

وكان يغضب من الرافضة ، ويمقتهم إذا علم أنهم يتعرضون لجده أبي بكر ظاهرا وباطنا . هذا لا ريب فيه ، ولكن الرافضة قوم جهلة ، قد هوي بهم الهوي في الهاوية فبعدا لهم .

Seir a’lam Al-Nabala’, v 6, p 255

Imam “Sadiq” [AS] was mad at “Rafizah”, and if he would find out that they’re; whether in appearance or backend, expressing their opposition towards his grandfather “Abu-bakr, he would become their enemy. But ”Rafizah” are ignorant sect…..

But when he quotes narratives about the virtue of prophet’s [PBUH] off spring, despite of he restates that this narrative has valid document but makes his heart witness that this narrative is invalid! !!!!!!!!!1 like this narrative from Prophet Muhammad [PBUH] that he quotes it:

عدوك يا علي عدوي ، وعدوي عدوّ اللّه .

O’ “Ali” your enemy is my enemy and my enemy is god’s enemy.

“Zahabi” doesn’t find any reason showing the invalidity of this narrative’s document, but he writes:

يشهد القلب أنّه باطل .

My hear affirms that this narrative is invalid.

Mizan Al-E’tedal. V 1, p 82

It comes out that one of criteria of the validity of a narrative is “Zahabi’s heart affirmation.

First document:

The most important document that we can find for this narrative, is the document quoted by “Mezzi” in the book “Tahzib Al-Kamaml”:

أخبرنا بذلك أبو الفرج عبد الرحمان بن أبي عمر محمد بن أحمد بن محمد بن قدامة المقدسي بدمشق ، وأبو الذكاء عبد المنعم بن يحيي بن إبراهيم الزهري بالمسجد الأقصي ، وأبو بكر محمد بن إسماعيل بن عبد الله بن الأنماطي الأنصاري بالقاهرة ، وأبو بكر عبد الله بن أحمد بن إسماعيل بن فارس التميمي بالإسكندرية ، قالوا : أخبرناأبو البركات داود بن أحمد بن محمد بن ملاعب البغدادي بدمشق ، قال : أخبرنا القاضي أبو الفضل محمد بن عمر بن يوسف الأرموي ببغداد ، قال : أخبرنا الشريف أبو الغنائم عبد الصمد بن علي بن محمد بن الحسن ابن المأمون ، قال : أخبرنا الحافظ أبو الحسن علي بن عمر بن أحمد ابن مهدي الدارقطني ، قال : حدثنا يعقوب بن إبراهيم البزاز ، قال : حدثنا الحسن بن عرفة ، قال : حدثنا محمد بن فضيل ... .

وبه [الإسناد السابق] قال : أخبرنا الدارقطني ، قال : حدثنا أبو بكر أحمد بن محمد بن إسماعيل الادمي ، قال : حدثنا محمد بن الحسين الحنيني ، قال : حدثنا عبد العزيز بن محمد الأزدي ، قال : حدثنا حفص بن غياث ، قال : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله ، ولقد ولدني مرتين .

I’m hopeful to the intercession of “Ali” [AS] as much as “Abu-Bakr’s intercession. Indeed “Abu-Bakr” gave birth to me two times.

Firstly, there anonymous narratives in this narrative’s document, such as:

1: “Abu-Bakr Al-Barakat Dawoud ibn Ahmad ibn Muhammad ibn Malaeb Al-Baghdadi: he’s anonymous, as “Zahabi” -Sunni scholar- has cited his name in the book “Islam history” v 44, p 287

But he’s not mentioned that if he’s reliable and righteous or not [anonymous].

2: “Abd-Alsamad ibn Ali Ibn Muhammad. He’s anonymous; as “Khatib Baghdadi” cites his name in the book “Baghdad history” v 11, p 46; but he’s not quoted any without any praise and dispraise.

3: “Ahmad ibn Muhammad ibn Ismail Al-Adami” is anonymous.

4: “Abd Al-Aziz ibn Muhammad Al-Azdi”,  “Namazi” restates in the book “the knowledge of “Rejal” science” v 4, p 455, that he’s anonymous.

5: “Hafs ibn Ghiyath”: “Suleiman ibn Khalaf Al-Baji” –Sunni scholar- writes about him:

قال علي بن المديني: أحاديث حفص وحاتم بن وردان عن جعفر بن محمد منكرة .

Al-Ta’dil and Al-Tajrih, v 1, p 513

“Ali ibn Madani” has said: narratives quoted by “Hafs” and “Harith” from Imam “Sadiq” [AS] are unacceptable.

And “Mubarfakury” writes about him:

وحفص بن غياث ساء حفظه في الاخر، صرح به الحافظ في مقدمة الفتح وقال الذهبي في الميزان قال أبو زرعة ساء حفظه بعد ما استقضي .

“Hafs ibn Ghiyath” had poor memory at the end of his life. “Ibn Hajar” has restated to this issue in the preface of the book “Fath Al-Bary”. “Zahabi” says in “Al-Mizan” that “Abu-Zar’a” has said”: “Hafs Ibn Ghiyath”, he’s memory got weak after becoming judge.

And “Zahabi” writes in “Mizan Al-E’tedal”:

وقال داود بن رشيد : حفص بن غياث كثير الغلط .

“Dawood ibn Rashid” has said” has said: “Hafs Ibn Ghiyath” had many mistakes.

How can we trust a narrative that there are four anonymous persons and a guy like “Hafs Ibn Ghiyath” are in its document

Second document:

أخبرنا أبو القاسم إسماعيل بن محمد بن الفضل أنا أبو منصور بن شكرويه أنا أبو بكر بن مردويه أنا أبو بكر الشافعي أنا معاذ بن المثني نا مسدد نا يحيي عن جعفر بن محمد قال تالله لحدثني أبي أن عليا دخل علي عمر وهو مسجي بثوبه فأثني عليه وقال ما أحد من أهل الأرض ألقي الله بما في صحيفته أحب إلي من المسجي بثوبه قال يحيي ثم ذكر جعفر أبا بكر وأثني عليه وقال ولدني مرتين .

The history of “Damascus”, “Ibn Asakir” v 44, p 453-454

“Yahya” has quoted from “Sadiq” [AS]: swear to god, my father quoted that “Ali” [AS] went to “Umar”, He did solute on “Umar” and said: I like this person more than any one on the earth. Then “Yahay “ says that Imam “Sadiq” [AS] did salute on “Abu-Bakr” and said: “Abu-Bakr” gave birth to two times.

“Ismail ibn Muhammad ibn Al-Fazl” is in the document of this narrative who “Ibn Asakir” quotes the narrative from him. “Zahabi” writes about him:

وكان ابن عساكر لما رأي إسماعيل بن محمد وقد كبر ونقص حفظه .

When “Ibn Asakir” met “Ismail”, he was old and he’s memory was weak.

How can we trust what “Ibn Asakir” has quoted from him.

And “Ma’z ibn Al-musanna” is in its document as well. “Muhammad ibn abi ya’li” says about him in ”Al-Tabaqat Al-Habelah”:

 قال أحمد بن حنبل هو رجل سوء ساقط العدالة .

“Ahmad Ibn Hanbal” has said: he was bad and unjust person.

Tabaqat Al-Hanabelah, v 1, p 399

Third narrative:

وقال حفص بن غياث : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله . لقد ولدني مرتين .

“Hafs Ibn Ghiyath” says: “Ja’far ibn Muhammad” said: what I expect of my grandfather’s intercession I expect the same from “Abu-Bakr’s intercession.

Seir a’lam, Al-Zahabi, v 6, p 259

Firstly, this narrative is “Mursal” and the name of narratives have not been quoted till “Hafs Ibn Ghiyas”

Secondly, as we said “Hafs Ibn Ghiyas” would make many mistakes and had weak memory and his narratives from Imam “Sadiq” are unacceptable.

Of course, some of Sunni scholars specially “Zahabi” and “Ibn Hajar” have quoted this narrative in different books but without citing any document.

So all documents of this narrative are worthless and couldn’t be trusted.

Distorted narrative:

“Zahabi” quotes the genuine narrative in “Seir Al-A’lam ” v 6, p 259 like this: « ... لقد ولدني مرتين » while he’s added the word “صديق" in other texts and distorts narrative:

فكان يقول : ولدني الصديق مرتين .

“Tazkirah Al-huffaz”, v 1, p 166, “Sei Al-A’lam” – Al-Zahabi” v 6, p 255, “History of Islam”, Al-Zahabi , v 9, p 88

How is that possible that Imam “Sadiq” [AS] uses of the title “صديق” for “Abu-Bakr”; while everybody knows that it’s amongst exclusive titles of commander of faithful [AS]. We’ve already proved it.

Dispute in narrative’s implication

As it was said, “Mezi” and “Zahabi” write in their books “Al-Kmal” and “Seir Al-A’lam”:

حدثنا حفص بن غياث ، قال : سمعت جعفر بن محمد يقول : ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله ، ولقد ولدني مرتين.

Martyr “Noor Allah Tustari” writes in response:

أقول : يدل علي كذب هذا الخبر أن صاحب الشفاعة العظمي هو جده صلي الله عليه وآله فلا يليق به عليه السلام نسيان شفاعة جده صلي الله عليه وآله وإظهار رجاء شفاعة غيره سيما أبو بكر الذي لا شافع له ولا حميم يوم لا ينفع مال ولا بنون ، إلا من أتي الله بقلب سليم ، اللهم إلا أن قصد به مجرد التقية فافهم .

وأما قوله عليه السلام " ولقد ولدني مرتين " فبيان للواقع لا للافتخار به كيف وقد مر الاتفاق علي أن قوم أبي بكر أرذل طوائف قريش وقد وقع التصريح به من أبي سفيان كما مر وقال علي عليه السلام في شأن محمد بن أبي بكر " إنه ولد نجيب من أهل بيت سوء " فتدبر .

Al-Savarim Muraqah, noor Allah Tustari, p 241, 242

This reason is enough for us to realize that this narrative is a lie “ the owner of grate intercession, is his grandfather prophet Muhammad [PBUH] so it’s not in his dignity that he forgets the intercession of his grandfather and expresses hope to another person’s intercession, specially “Abu-Bakr” who doesn’t have intercessor and supporter on that day that wealth and children are not useless; unless we say that the target of Imam Sadiq [AS] of citing these words is just “Taqiyyah” [precautionary concealment of one’s faith or opinion about something when its disclosure is feared to jeopardize one’s life or threaten any harm or loss]

As for this sentence that Imam Sadiq [AS] said: “Abu-Bakr gave birth to two times”, he’s saying the truth not that he’s proud of it, because we said before that “Abu-Bakr’s tribe is lowest tribe of “Quraysh” and “Abu Sufyan” has restated to this issue. And “Ali” [AS] says about “Muhammad ibn Abi-Bakr”: he’s a decent child from a bad family. Such sentences prove that “Abu-Bakr’s tribe is mean. So there is no place for pride.

How is that possible that Imam “Sadiq” [AS] was proud to this matter, while it’s been against his manner. Because after referring to his manner, we find out that the highest honor for him is the acceptance of the “guardianship” and the “Imamate” of his grandfather Ali [AS] not the birth out of him:

ولايتي لعلي بن أبي طالب أحبّ إليّ من ولادتي منه، لأنّ ولايتي له فرض وولادتي منه فضل .

The “Guardianship” of Ali [AS] for me is better than being born out of him; because accepting his guardianship is obligatory for me and being his son is a privilege.

Al-Fazael, “Shazan ibn Gabriel”, p 125

And it’s been quoted that he Imam Sadiq [AS] said:

ولايتي لآبائي أحب إليّ من نفسي ، ولايتي لهم تنفعني من غير نسب ، ونسبي لا ينفعني بغير ولاية .

My fathers’ “guardianship” for me is more lovely than my life. Their guardianship is useful for me, even if I’m not their relative; but being their relative is useless without having their guardianship.

Meshkat Al-Anvar, “Ali Tabarsi”, p 575

How is that possible that the relativeness of Imam Sadiq “[AS] is not honor but being “Aba-Bakr’s relative is an honor?

Opposition with the manner of commander of faithful [AS] and Fatimah [AS]

It’s impossible that Imam “Sadiq” [AS] forgets the manner of his grandfather Ali [AS] and his mother Fatimah [AS]; they never swore an allegiance to “Abu-Bakr” during their life and didn’t recognize his caliphate. We’ll mention to some of them in blow:

The anger of “Fatimah” [AS] towards “Abu-Bakr”

“Bukhari” –Sunni scholar- writes in his book:

فَغَضِبَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَسَلَّمَ فَهَجَرَتْ أَبَا بَكْرٍ فَلَمْ تَزَلْ مُهَاجِرَتَهُ حَتَّي تُوُفِّيَتْ .

Sahih Bukhari, v 4, p 42

Fatima [AS] the daughter of prophet [PBUH] left “Abu-Bakr” while she was angry and remained angry towards him till she died

And according to valid narratives written in Sunni books, upsetting Fatimah [AS] is like making prophet [PBUH] upset and her anger is prophet’s [PBUH] anger. As “Bukhari” says:

عَنْ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ رَسُولَ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أَغْضَبَهَا أَغْضَبَنِي .

Sahih Bukhari, v 4, p 210

It’s been quoted from “Masour ibn Makhramah” that prophet [PBUH] said: Fatimah [AS] is part of me and any one makes her angry, has made me angry.

And Fatimah [AS] swears to god that she’ll curse “Abu-Bakr” after each prayer and will complain of him to prophet [PBUH].

“Ibn Qatibah” writes in the book “Emamat and policy”:

فقالت : نشدتكما اللّه ألم تسمعا رسول اللّه يقول : رضا فاطمة من رضاي ، وسخط فاطمة من سخطي ، فمن أحبّ فاطمة ابنتي فقد أحبّني ، ومن أرضي فاطمة فقد أرضاني ، ومن أسخط فاطمة فقد أسخطني ؟

قالا : نعم ، سمعناه من رسول اللّه صلي اللّه عليه وسلم ، قالت : فإنّي أُشهد اللّه وملائكته أنّكما أسخطتماني وما أرضيتماني ، ولئن لقيت النبي لأشكونّكما إليه .

فقال أبو بكر : أنا عائذ باللّه تعالي من سخطه وسخطك يا فاطمة ، ثمّ انتحب أبو بكر يبكي ، حتي كادت نفسه أن تزهق . وهي تقول : واللّه لأدعونّ اللّه عليك في كلّ صلاة أصلّيها ... .

Fatimah [AS] said: didn’t you hear that prophet [PBUH] said: the happiness of Fatimah [AS] is the sign of my happiness, so anyone who likes Fatimah [AS], indeed he likes me. And anyone who pleases her, has pleased me and anyone makes her angry, has made me angry.

“Abu-Bakr” and “Umar” said: yes we did. We heard it from prophet [PBUH]. Then Fatimah [AS] said: I take god and angles as witness that you two bothered me and didn’t make me happy. If see prophet [PBUH] I’ll complain of you.

Abu-Bakr” said: I refuge to god of god’s anger and your anger Fatimah. Then “Abu-Bakr” cried a lot that he was about to die. Fatimah [AS] said: swear to god I’ll curse you after each prayer.

How is that possible that Fatimah [AS] is mad at “Abu-Bakr” and curses him after each prayer but her son Imam “Sadiq” [AS] is proud of his relativity with “Abu-Bakr”?

“Muslim ibn Hajjaj neishabury” writes:

Commander of faithful [AS] knows “Abu-Bakr” as a traitor and liar:

فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَسَلَّمَ فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنْ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَسَلَّمَ مَا نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا ... .

Sahih Muslim, v 5, p 152

When prophet [PBUH] passed away, “Abu-Bakr” said: I’m prophet’s [PBUH] successor, you two came and you [Abbas] demanded your brother’s [prophet] heritage and he “Ali” [AS] demanded his spouse’s heritage of her father’s property. Then he said that prophet has said: we don’t leave heritage and what we leave is charity”, you two knew “Abu-Bakr” as liar, sinner, promise-breaker and traitor.

How is that possible that Ali [AS] knows someone as traitor and liar but his son Imam “Sadiq” [AS] is proud of his relativity with “Abu-Bakr”, unlike his grandfather Ali [AS]?!!

 



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