Wednesday 7 December 2016
Do Shiites believe that their opponents are bastards?
ID: 7 Publish Date: 05 January 2016 - 09:26 Count Views: 266
Question & Answer » Shia beliefs
Do Shiites believe that their opponents are bastards?

Introduction:

Othman Khamis, a Wahhabi theorist and one of their main leaders, made speech in Kuwait in the prayer of the Day of the congregation last year and proposed and a lot of accusation against Shiites. We gave answers to his doubts then. And professor Ghazvini devoted his several speeches to these doubts too.

As doubts which are proposed in Othman Khamis’s speech are very important and they are one of the most important Wahhabi’s doubts against Shiites, we decided to post these doubts, one by one and in the form of questions and answers, in the website in order for the usual readers to take more and better advantage.

Proposing the doubt:

One of the Othman Khamis’s accusations in this speech was that Shiites believe that they themselves are legitimate and the others are bastard. He said: Shiites say: All but Shiites are unbelievers or worse they are bastard. Koleini narrated from Imam Mohammad Bagher (AS) in “Kaafi” book: All people but our Shiites are illegitimate.

المسألة الثالثة : القول بكفر من عدا الشيعة :


2 . ويروي الكليني في الكافي عن محمد بن علي الباقر ، أن الناس كلهم أولاد بغايا ما خلا شيعتنا ، وهذا في الروضة من الكافي . صفحة 239

 

Analysis:

Late Koleini narrated this tradition in the honorable book “Osool-e-Kaafi” with this document:

Abu-Hamze said: I told Imam Bagher (AS): some of our religious fellows blame the other religious people as ascribed them as bastard. Imam Bagher (AS): it is better not to say anything about them and then he said: O’ Abu-Hamze! By Allah all people but our Shiites are bastard.

[1]

431 عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قُلْتُ لَهُ إِنَّ بَعْضَ أَصْحَابِنَا يَفْتَرُونَ وَيَقْذِفُونَ مَنْ خَالَفَهُمْ فَقَالَ لِي الْكَفُّ عَنْهُمْ أَجْمَلُ ثُمَّ قَالَ وَاللَّهِ يَا أَبَا حَمْزَةَ إِنَّ النَّاسَ كُلَّهُمْ أَوْلادُ بَغَايَا مَا خَلا شِيعَتَنَا

 

Tradition document weak point:

First: there are two problems in the document of this tradition: one in Hassan Ibn Abdu Al-Rahman and another one in Ali Ibn Abbas.

Hassan Ibn Abdu Al-Rahman is an unknown person and his name is in no book of famous people. Therefor his traditions are not reliable.

The main and basic problem in this document is Ali Ibn Abbas who was one of the exaggerators.

Late Najashi wrote about him:

Ali Ibn Abbas Jarazini Razi was really poor and sentenced to exaggeration.

[2]

علي بن العباس الجراذيني الرازي ، رمي بالغلو وغمز عليه ، ضعيف جداً .

 

Ibn Davood Helli wrote about him:

Ali Ibn Abbas Jarazini Razi was poor and exaggerator.

[3]

علي بن العباس الجراذيني ، بالجيم والراء والذال المعجمة ، الرازي لم ( جش ) رمي بالغلو وغمز عليه ، ضعيف جداً .

 

Allameh Helli wrote:

Ali Ibn Abbas Jarazini Razi was poor and exaggerator. He has some writings in praising and denial that show his knavery and religious destruction. Neither he is important person, nor are his traditions in the focus of attention.

[4]

علي بن العباس الجراذيني ، بالراء بعد الجيم ، والذال المعجمة بعد الألف ، وقبل الياء المنقطة تحتها نقطتين ، وبعدها النون ، الرازي ، رمي بالغلو ، وغمز عليه ، ضعيف جدا ، له تصنيف في الممدوحين والمذمومين يدل على خبثه وتهالك مذهبه ، لا يلتفت إليه ، ولا يعبأ بما رواه .

 

In that case, such people’s traditions in Shiites sect have no place. Hence none of the Shiites Ulema(religious authorities) decree according to such traditions and they believe unlike it. Because according to the Shiites Fegh all people whose parents got married and the marriage was pronounced between them based on their religion are legitimate even if they are not Moslems let alone the Moslems themselves!

Therefore, this tradition, in addition to the weakness of the document, is against the Shiites Fegh.

Second: There are a lot of traditions in the Sunnis’ books proving that those who do not like Imam Ali (AS) are bastard.

As several traditions were quoted about this issue in the Sunnis’ books, we just mention to some of them and refer the interested people to the detailed books such as: “Sharif Al-Ghadir” book, v 4, p 320, and after it and also “Al-Imam Ali Ibn Abi Taleb (AS)” a valuable book by Ahmad Rahmani Hamedani Ch19.

Legitimate and illegitimate signs in Sunni traditions:

A.    Enmity with Imam Ali (AS)

Allameh Shams Al-Din Jazri Shafeei wrote:

Ebadat Ibn Sabet said: we tested our children with their tendencies toward Imam Ali (AS) and if one of them did not like Imam Ali (AS), we would understand that they are not legitimate.

عن عبادة بن الصامت رضي الله عنه قال : كنّا نَبُور أولادنا بحُبّ عليّ بن أبي طالب رضي الله عنه ، فاذا رأينا أحدهم لا يحب علي بن أبي طالب ، علمنا أنه ليس منا ، وأنه لغير رشده .

And he continues after this quotation:

We, the Ansar (those who helped Prophet Mohammad (PBUH) in Medina after his immigration) tested our children with their tendencies toward Imam Ali (AS). If a child was born and did not like Imam Ali (AS), we would understand that they do not belong to us.

[5]

وروينا ذلك ايضا ، من أبي سعيد الخدري رضي الله عنه ، ولفظه : كنا معشر الأنصار نبور أولادنا بحبهم علياً رضي الله عنه ، فإذا ولد فينا مولود فلم يحبه عرفنا أنه ليس منا .

قوله : نبور ، بالنون والباء الموحدة وبالراء اي نختبر ونمتحن .

 

Shams Al-Din Jazri was one of the Sunni great people. He wrote in the introduction of his book that the traditions mentioned in this book are documented and successive:

He wrote in the introduction of his book:

Traditions in this book are all documented, successive, and right. They show virtues and supremacy of the brave heart, powerful fighter, Imam Ali (AS). I collected all these traditions from successive Hadiths and traditions based on the right excellent documents and the holy Quran and some miracles that velayatfollowers rely on. May Allah Keep us consistent with him and make us nearer to him.

[6]

وبعد فهذه احاديث مسندة مما تواتر وصح ، وحسن من أسني مناقب الأسد الغالب مفرق الكتائب، و مظهر العجائب ليث بني غالب امير المؤمنين علي بن أبي طالب كرم الله تعالي وجهه ، ورضي الله عنه وأرضاه، اردفتها بمسلسلات من حديث، و متصلات من روايته، وتحديثه، وبأعلي أسناد صحيح اليه من القرآن والصحبة والخرقة التي اعتمد فيها اهل الولاية عليه نسأل الله أن يثبتنا علي ذلك ويقربنا به اليه .

 

Allameh Jazri translation:

Some people may make the others doubtful about the “Asni Al-Mataleb” and its author, Allameh Jazri; therefore we narrate his translation by Ibn Hajar Asghalani who was Sunni great Hafez (a person who memorizes a lot of Hadiths and narrations):

Jazri was born on Ramadan 25 in 751 H. in Damascus and he was schooled there. He tried to learn Hadith and recite the holy Quran and he was successful in that field. He founded a school namely Dar El Quran”. He was appointed as a judge by Emad Al-Din Kasir, but he did not complete it. He traveled to Cairo for several times. He was handsome and had an attractive face …. He was nice toward the Hejaz (now Saudi Arabia) people. He taught some people recitation and Hadith Science. Many people learnt recitation science by him. He authored a book for prayers namely Al-Hosn Al-Hassin. Yemenis took advantage of him very much. He read Mosnad Ahmed and Shafeei for people in Cairo. People gave him the title “Imam Azam” (the great leader).

[7]

محمد بن محمد بن محمد بن محمد الحافظ - الإمام المقرئ شمس الدين ابن الجزري ، ولد ليلة السبت الخامس والعشرين من شهر رمضان سنة 751 بدمشق ، وتفقه بها ، ولهج بطلب الحديث والقراآت ، وبرز في القراآت ، وعمر مدرسة للقراء سماها دار القرآن وأقرأ الناس ، وعين لقضاء الشام مرة ، وكتب توقيعه عماد الدين بن كثير ثم عرض عارض فلم يتم ذلك وقدم القاهرة مرارا ، وكان مثريا وشكلا حسنا وفصيحا بليغا ...

وكان كثير الإحسان لأهل الحجاز ، وأخذ عنه أهل تلك البلاد في القراآت وسمعوا عليه الحديث ... وقد انتهت إليه رئاسة علم القراآت في الممالك ، وكان قديما صنف الحصن الحصين في الأدعية ولهج به أهل اليمن واستكثروا منه ، وسمعوه علي قبل أن يدخل هو إليهم ثم دخل إليهم فأسمعهم ، وحدث بالقاهرة بمسند أحمد ومسند الشافعي وبغير ذلك وكان يلقب في بلاده الإمام الأعظم .

This tradition, in addition to Jazri Shafeei Quotation in Asni Al-Mataleb, was mentioned in some other books. [8], [9],[10],

[11]

B.     Liking Imam Ali (AS) a yardstick for being legitimate:

Asemi Makki and Mowafagh Kharazmi wrote:

Abu-Bakr said: Prophet Mohammad (PBUH) was sitting on an Arabic carpet and leaning in a tent while Imam Ali (AS), Fatemeh, Hassan, and Hussein were with him there. He said: I like everyone who like these people in the tent and I am enemy (I hate) those who are enemy with them. He who likes them is legitimate and he who hates them is illegitimate.

[12]

 

عن أبي بكر الصديق قال رأيت رسول الله ختم ختمة وهو متكئ على فرش عربية وفي الخيمة علي وفاطمة والحسن والحسين فقال معشر المسلمين أنا سلم لمن سالم أهل الخيمة حرب لمن حاربهم ولي من والاهم لا يحبهم إلا سعيد الجد طيب المولد ولا يبغضهم إلا شقي الجد رديء الولادة

 

 

 

Ghondoozi Hanafi wrote:

Prophet Mohammad (PBUH) told Imam Ali (AS): you are the holder of my flag and pool (Kowsar pool) … If I am someone’s Mola (master), you are his Mola too and I am all believers’ Mola. Anybody who likes you is legitimate and anubody who hates you is illegitimate.

[13]

عن سعيد بن جبير ، عن ابن عباس ( رضي الله عنهما ) قال : قال رسول الله صلى الله عليه وآله وسلم : يا علي أنت صاحب حوضي وصاحب لوائي ... وأنت مولى من أنا مولاه وأنا مولى كل مؤمن ومؤمنة ، لا يحبك إلا طاهر الولادة ولا يبغضك إلا خبيث الولادة .

 

And he continued:

Prophet Mohammad (PBUH) said: everybody who likes us, the Household, should thank Allah for His best gifts. They asked: “what are the best gifts?” he answered: “Legitimacy. Everyone who likes us is legitimate.”

[14]

وعن الإمام جعفر الصادق ، عن آبائه عليهم السلام عن رسول الله صلى الله عليه وآله وسلم ( انه ) قال : من أحبنا أهل البيت فليحمد الله على أولي النعم . قيل : وما أولي النعم ؟ قال : طيب الولادة ، ولا يحبنا إلا من طابت ولادته .

 

Ibn Mardooyeh Isfahani wrote:

57 . ابن مردويه ، عن أحمد بن محمد بن الصباح النيسابوري ، عن عبد الله بن أحمد بن حنبل ، عن أحمد ، قال : سمعت الشافعي يقول : سمعت مالك بن أنس يقول : قال أنس بن مالك : ما كنا نعرف الرجل لغير أبيه إلا ببغض علي ابن أبي طالب .

 

And he continued:

58 . ابن مردويه ، عن أنس - في حديث - : كان الرجل من بعد يوم خيبر يحمل ولده على عاتقه ، ثم يقف على طريق علي ( عليه السلام ) فإذا نظر إليه أومأ بإصبعه : يا بني ، تحب هذا الرجل ؟ فإن قال : نعم ، قبله . وإن قال : لا ، طرق به الأرض وقال له : إلحق بأمك .

 

Anas told: after Kheybar war, men used to carry their children on their shoulders and stand on Imam Ali’s (AS) path. As they saw Imam Ali (AS), they pointed to him and asked their children: O’ my son! Do you like this man? If the child answered yes, the father would kiss him and if the child answered no, the father would put him on the ground and say: Go and join your mother.

[15]

Someone may criticize these traditions to be poor and not reliable in Sunni point of view and they cannot be as a document for them, we can give answer them:

First: kafi’s tradition is poor and not reliable in our point of view.

Second: if these traditions are documented poorly, they are reliable for Sunnis yet. Because according to “ ”, if a tradition is narrated by different people, they enhance each other’s and it is a document for Sunnis even if the narrators are unreliable and they do evil deeds.

Ibn Teymiyeh Harrani wrote:

Multiplicity and excess of Hadith narration enhance each other it prepares the ground for knowing the Hadith even if the Hadith narrators unreliable and they do evil deeds. Therefore how could a Hadith be while all its narrators were impartial and there were no errors or mistakes in their narrations?

[16]

تعدد الطرق وكثرتها يقوى بعضها بعضا حتى قد يحصل العلم بها ولو كان الناقلون فجارا فساقا فكيف إذا كانوا علماء عدولا ولكن كثر في حديثهم الغلط .

C.     Satan’s share in Imam Ali’s (AS) enemies’ sperm

Ghortabi Ansari, Khatib Baghdadi, and Ibn Asaker wrote:

Imam Ali (AS) said: I saw Prophet Mohammad (PBUH) in Safa mount while there was a person against him in an elephant shape. Prophet Mohammad (PBUH) was cursing him. I asked Prophet Mohammad (PBUH): “Who is this man?” He answered: “He is the outcast Satan”. I said to Satan: “O’ Allah’s enemy! By Allah I kill you and Ummat would get rid of you”. He replied: “By Allah, it is not your reward for me”. I asked: “O’ Allah’s enemy! What is my reward for you?” he answered: “I swear by Allah that none hates you but those who are illegitimate (I also shared in their sperm.)”. [17], [18], 

[19]

روى الأعمش عن أبي وائل عن عبدالله قال قال علي بن أبي طالب عليه السلام : رأيت النبي صلى الله عليه وسلم عند الصفا وهو مقبل على شخص في صورة الفيل وهو يلعنه قلت : ومن هذا الذي تلعنه يا رسول الله قال : «هذا الشيطان الرجيم» فقلت : يا عدو الله والله لأقتلنك ولأريحن الأمة منك قال : ما هذا جزائي منك قلت : وما جزاؤك مني يا عدو الله قال : والله ما أبغضك أحد قط إلا شركت أباه في رحم أمه .

 

D.    The day of judgment and identification of Imam Ali’s (AS) friends and foes

Abu Al-Hassan Masoudi wrote:

Abbas Ibn Abdul Mottaleb said: I was somewhere with Prophet Mohammad (PBUH) and Imam Ali (AS) arrived. Prophet Mohammad (PBUH) became delighted and very happy as soon as he saw Imam Ali (AS). I said: you got delighted when you saw this young man. He said: O’ my uncle! I swear by Allah that Allah likes him more than me, no one is in a prophet’s generation except those who come from his loins and my family (generation) come from his loins. When the Day of Judgment comes, Allah will call people with their names and their mothers’ names, but this young man (Imam Ali (AS)) and his followers will be called with their names and their fathers’ names, because they were born legitimately.

[20]

عن العباس بن عبد المطلب ، قال : كنت عند رسول اللّه صلى الله عليه وسلم إذ أقبل علي بن أبي طالب ، فلما رآه أَسْفَرَ في وجهه ، فقلت : يا رسول اللهّ ، إنك لتُسْفِر في وجه هذا الغلام ، فقال : ياعَمَّ رسول اللّه ، واللهِّ اللّهُ أشد حباً له مِنِّي ، إنه لم يكن نبيُّ إلا وذريته الباقية بعدي من صُلْبه ، وإن ذريتي بعدي من صُلْب هذا ، إنه إذا كان يوم القيامة دُعِيَ الناس بأسمائهم واسماء أمهاتهم ستراً من اللّه عليهم ، إلا هذا وشيعته فإنهم يُدْعَوْنَ بأسمائهم وأسماء آبائهم لصحة ولادتهم .

 

Masoudi’s translation:

Some people may criticize this quotation and say: the author of the famous and popular book “MoravejAl-Zahab” is accused of being Shiite and hence his speech and quotation are not reliable for us. To answer these people we must check some Sunnis’ books to prove it whether Masoudi was Shiite or Sunni.

Yaghoot Hamawi wrote about him:

Ali bn Hussein Ibn Ali Al-Masoudi was historiographer and one of the Abdullah Ibn Masoud’sgrandchildren. He was one of the Prophet Mohammad’s (PBUH) famous companions.

[21]

علي بن الحسين بن علي المسعودي المؤرخ أبو الحسن من ولد عبد الله بن مسعود صاحب النبي صلى الله عليه وسلم.

 

Taj Al-Din Sobki wrote Masoudi’s name in the list Shafeei Ulema and believed that he was historian, Mufti, and scholar.

Ali Ibn Hussein Masoudi was the author of historic books such as: Moravej Al-Zahab and Zakhaaer Al-Oloom, etc. it is said that he was one of the Abdullah Ibn Masoud’s (grand) children. He was originally from Baghdad. He lived a little in Baghdad and more in Egypt. He was (Hadith) narrator scientifically. He was Mufti and scholar.

[22]

على بن الحسين بن على المسعودى صاحب التواريخ كتاب مروج الذهب فى أخبار الدنيا وكتاب ذخائر العلوم وكتاب الاستذكار لما مر من الأعصار وكتاب التاريخ فى أخبار الأمم وكتاب أخبار الخوارج وكتاب المقالات فى أصول الديانات وكتاب الرسائل وغير ذلك . قيل إنه من ذرية عبد الله بن مسعود رضى الله عنه أصله من بغداد وأقام بها زمانا وبمصر أكثر وكان أخباريا مفتيا علامة صاحب ملح وغرائب .

 

Putting Masoudi’s name in the list of Shafeei Ulema shows that he was Sunni and in Shafeei sect, and therefore the doubt of his being Shiite goes away.

Alimi Hanbali wrote about Masoudi:

Ali Ibn Hussein Masoudi, was one of the greatest people in the history and one of the most famous people who travelled to collect Hadith … he authored a lot of books such as: Moravej Al-Zahab andAkhbar Al-Zaman and some other worthwhile ones.

[23]

علي بن الحسين بن علي أبو الحسن المسعودي من أعلام التاريخ ومن مشاهير الرحالين ومن الباحثين المقدرين من أهل بغداد أقام بمصر وتوفي فيها عام 346 ه له مؤلفات عديدة منها مروج الذهب وأخبار الزمان وغير ذلك من المؤلفات القيمة .

 

Akari Hanbali also wrote:

In that year (345 H) Masoudi, the historian and author of Moravej Al-Zahab died. He was Abu Al-Hassan Ali Ibn Abi Al-Hess. He travelled to several cities. No one has investigated in history as much as he did. He authored some books about the principles of religion and some other sciences.

[24]

وفيها المسعودي المؤرخ صاحب مروج الذهب وهو أبو الحسن علي بن أبي الحسن رحل وطوف في البلاد وحقق من التاريخ مالم يحققه غيره وصنف في أصول الدين وغيرها من الفنون .

 

 

Conclusion:

First: the tradition narrated by late Koleini in the great book “Kaafi” is not documented well and some exaggerators’ names were in the list of its document.

Second: if late Koleini narrated this tradition, you also narrated some traditions with the same meaning several times more than that. Therefore whatever you give as a reply to these traditions, we will give to “Kaafi” book.

Good luck

 

Answering to doubts group                            
    

 

     



[1] -Al-Koleini Al-Razi, Abi Jafar Muhammad Ben Yaghub Ben Eshagh (died in 328 hejira), Al-Osul Min Al-Kafi, v 8 p 275- 287, Published by: Eslamiye , Tehran, Second Edition, 1362 Hejira

 

[2] -Al-Najashi Al-Asadi Al-Kufi, Abu Al-Abbas Ahmad Ben Ali Ben Ahmad Ben Al-Abbas (died in 450 hejira), FehrestAsma Mosnefi Al-Shia Al-Moshtaher be Rejal Al-Najashi, p 255, Researched by: Al-Seyed Musa Al-Shobeiri Al-Zanjani, Published by: Al-Nashr Al-Eslami Institute, Qom, Fifth Edition, 1416 Hejira

 

[3] -Al-Helli, Taghi Al-Din Al-Hasan Ben Ali Ben Davood (died after 707 hejira), Ketab Al-Rejal Known as Rejal IbnDavood, v 261, Researched by: Al-Seyed Muhammad Sadegh Ale Bahr Al-Olum, Published by: Manshurat Al-Matbaat Al-Heidariye, Al-Najaf, 1392 Hejira- 1972

 

[4] -Al-Helli Al-Asadi, Abi Mansur Al-Hasan ben Yusef Ben Al-Motahar (died in 726 hejira), Kholasat Al-Aghval FiMarefat Al-Rejal, p 367, Researched by: Fazilat Al-Sheikh Javad Al-Ghayumi, Published by: Nashr Al-Feghahat Institute, First Edition, 1417 Hejira

 

[5] -Al-Jazari Al-Shafeei, Abi Al-Kheir Shams Al-Din Muhammad Ben Muhammad (died in 833 Hejira), Asna Al-MatalebFi Managheb Sayedana Ali Ben Abi Taleb Karam Allah Vajaha, p 57, 58, Researched by:Docter Muhammad Hadi Al-Amini, Published by: Maktab Al-Emam Amir Al-Momenin Al-Amat, Esfahan, Iran

 

[6] -Al-Jazari Al-Shafeei, Abi Al-Kheir Shams Al-Din Muhammad Ben Muhammad (died in 833 Hejira), Asna Al-MatalebFi Managheb Sayedana Ali Ben Abi Taleb Karam Allah Vajaha, p 45, Researched by:Docter Muhammad Hadi Al-Amini, Published by: Maktab Al-Emam Amir Al-Momenin Al-Amat, Esfahan, Iran

 

[7] -Ibn Hajar Asghalani, Ahmad Ben Ali Ben Hajar Abu Al-Fazl Al-Shafeei (died in 852 hejira), Enba Al-Ghomar Be AbnaAl-Omar Fi Al-Tarikhv 8 p 245; Researched by: D. Muhammad Abd Al-Moeed Khan; Beirut; Lebanon; second edition; 1406 Hejira; 1986

[8] -Al-Azhari, Abu Mansur Muhammad Ibn Ahmad (died in 370 Hejira) Tahzib Al-Loghat v 15 p 191; written by and Researched by: Muhammad Avaz Marab; Published by: Dar Ehya Toras Al-Arabi; Beirut; Beirut; first edition; 2001

[9] -Al-Jazari, Abu Sadat Al-Mobarak Ibn Muhammad (died in 606 Hejira) Al-Nahayat Fi Gharib Al-Hadith and Al-Asar; v 1 p 161; Researched by: Taher Ahmad Al-Zavi; Mahmud Muhammad Al-Tanahi; Published by: Al-Maktabat Al-Elmie; Beirut; 1399; 1979

[10] -Al-Afrighi Al-Mesri, Muhammad Ibn Mokrem Ibn Manzur (died in 711 Hejira) Lesan Al-Arab v 4 p 87; Published by: Dar Sader; Beirut; first edition;

[11] -Al-Husaini Al-Zobeidi, Muhammad Morteza (died in 1205 Hejira) Taj Al-Arous Min Al-Javaher Al-Ghamus v 10 p 257; Researched by: Majmuat Min Al-Mohagheghin; Published by: Dar Al-Hedayat

 

[12] -Al-Asemi Al-Maki, Abd Al-Malek Ibn Husain Ibn Abd Al-Malek Al-Shafeei (died in 1111 Hejira) Samt Al-Nojum Al-Avali Fi Anba Al-Aval and Tavali; v 3 p 44; Researched by: Adel Ahmad Abd Al-Mojud; Ali Muhammad Moavez; Published by: Dar Al-Kotob Al-Elmie

 

[13] -Al-Ghondoozi Al-Hanafi, Soleiman Ibn Ebrahim (Died in 1294 Hejira) Yanabee Al-Mavedat Lezavi Al-Ghorbi v 1 p 397; Researched by: Sayyed Ali Jamal Ashraf Al-Husaini; Published by: Dar Al-Osve; first edition; 1416 Hejira

 

[14] - Al-Ghondoozi Al-Hanafi, Soleiman Ibn Ebrahim (Died in 1294 Hejira) Yanabee Al-Mavedat Lezavi Al-Ghorbi v 2 p 272; Researched by: Sayyed Ali Jamal Ashraf Al-Husaini; Published by: Dar Al-Osve; first edition; 1416 Hejira

 

[15] -Ibn Mardooyeh Al-Isfehani, Abi Bakr Ahmad Ibn Musa (died in 410 Hejira) Managheb Ali Ibn Abi Taleb VamaNazala Min Al-Ghoran Fi Ali; p 76-77; Researched by: Abd Al-Razagh Muhammad Husain Herz Al-Din; Published by: Dar Al-Hadith; second edition; 1424 Hejira

 

[16] -Ibn Teymiyeh Al-Harani, Ahmad Abd Al-Halim Abu Al-Abbas (Died in 728 Hejira) Kotob Al-Rasael and FatavaSheikh Al-Islam Ibn Teimie v 18 p 26; Researched by: Abd Al-Rahman Ibn Muhammad Ibn Ghasem Al-Asemi Al-Najdi; Published by: Maktabat Ibn Teimie; second edition

[17] -Al-Ansari Al-Ghortabi, Abu Abdullah Muhammad Ibn Ahmad (died in 671 Hejira) Al-Jame Al-Ahkam Al-Ghoran v 1 p 91; Published by: Dar Al-Sheib; Cairo

[18] -Al-Baghdadi, Ahmad Ibn Ali Abu Bakr Al-Khatib (died in 463 Hejira) History of Baghdad v 3 p 290; Published by: Dar Al-Kotob Al-Elmie; Beirut

[19] -Ibn Asaker Al-Dameshghi Al-Shafeei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571Hejira) History of Medina Damascus and Zekr Fazleha and Tasmie Min Halha Min Al-Amasel; v 42 p 290; Researched by:Moheb Al-Din Abi Saeed Umar Gherame Al-Omri; Published by: Dar Al-Fekr; Beirut; 1995

 

[20] -Al-Masoudi, Abu Al-Hassan Ali Ibn Al-Husain Ibn Ali (died in 346 Hejira) Moravej Al-Zahab v 1 p 347; according to the software of Jamat Al-Kabir

 

[21] -Al-Hamawi, Abu Abdullah Yaghoot Ibn Abdullah Al-Rumi (Died in 626 Hejira) Mojam Al-Odaba Aw Ershad Al-Arib Ela Marefat Al-Adib; v 4 p 48; no 567; Published by: Dar Al-Kotob Al-Elmie; Beirut; first edition; 1411 Hejira; 1991

 

[22] -Al-Sobki, Taj Al-Din Ibn Ali Abd Al-Kaafi (died in 771 Hejira) Tabaghat Al-Shafei Al-Kobra v 3 p 456; Researched by: D. Mahmud Muhammad Al-Tanahi. D. Abd Al-Fatah Muhammad Al-Halav; Published by: Hejr; 1413 Hejira; second edition

 

[23] -Al-Alimi, Mojeir Al-Din Al-Hanbali (Died in 927 Hejira) Al-Anas Al-Jalil betarikh Al-Ghods and Al-Khalil v 1 p 11; Researched by: Adnan Yunus Abd Al-Majid Nabat; Published by: Maktabat Dandis; Eman; 1420 Hejira; 1999

 

[24] -Al-akari Al-Hanbali, Abd Al-Hay Ahmad Ibn Muhammad (died in 1089 Hejira) Shazarat Al-Zahab Fi Akhbar MinZahab v 2 p 371; Researched by: Abd Al-Gahder Al-Arnowt; Mahmud Al-Arnowt; Published by: Dar Ibn Kasir; Damascus; first edition; 1406 Hejira

 



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