this is english translation of this thread in farsi and urdu; another link for urdu

DOUBT:- 

ibn abi darim is one of those narrators who said this and dhabi wrote about him “RAFIDI, LIAR” in his book meezan-ul-atadal; though he remained steadfast on his beliefs all his life but when he spoke against abu bakar and spoke ill of them, his narrations are no more hujjat

REPLY

ORIGINAL NARRATION

dhabi and ibn hajar wrote in their books


إنّ عمر رفس فاطمة حتّى أسقطت بمحسن.

“umar kicked fatima asws, and that caused abortion of mohsin asws”

[meezan ul atadal fi naqd ur rijal, dhabi, vol 1, page 283, research by sheikh ali mohammad and sheikh adil ahmad; printed by dar ul kutb ilmia; first print, 1995]

[sair ul aalam nabalan dhabi, vol 15, page 578, research by sheikh shoaib ul arnawut; mohammad naeem, printed by mususa tur risala; beirut; 1413 hij]

[lisan ul meezan; ibn hajar; vol 1, page 268; research by daira tul ma’raf un nizamiya; india; printed by mususa tul a’lami lil matbooat; beirut; third print; 1406]

but as we said that dhabi and ibn hajar needed to negate him so they said that he is rafidi and said

احمد بن محمد بن السرى بن يحيى بن أبي دارم المحدث أبو بكر الكوفي الرافضي الكذاب… ثم في آخر أيامه كان أكثر ما يقرأ عليه المثالب حضرته ورجل يقرأ عليه ان عمر رفس فاطمة حتى أسقطت بمحسن.

“ahmad bin mohammad bin sari bin yahya bin abi darim; al mohadith (narrator of hadeeth) rafidi, liar…..then in the last day, mostly he would say defects of the those (sheikhain) and say that umar hit fatima asws till mohsin was aborted”

research shows that ibn abi darim had status in view of ahlusunnat; the only reason why they had to adopt other means was that he narrated such things; there was no other weakness, rather sunni scholars had to say that he spent all his life on beliefs of ahlusunnah;; and that he was imam, hafiz and scholar, but when faced with these realities which he exposed, their pens had to turn against him; and he was weakened

dhabi writes for him in sair
ابن أبي دارم. الامام الحافظ الفاضل، أبو بكر أحمد بن محمد السري بن يحيى بن السري بن أبي

ibn abi darim, imam , hafiz, fadil….

he further writes


كان موصوفا بالحفظ والمعرفة إلا أنه يترفض

he was characterized by good memory and knowing the truth; except that he had RIFD 

he further says
وقال محمد بن حماد الحافظ، كان مستقيم الامر عامة دهره.

“mohammad bin hamad says that he was hafiz and steadfast in religion through out his life

[sair ul aalam nabala, dhabi, vol 15, page 577-579; research by sheikh shoaib, mohammad naeem, printed by mususa tur risala; beirut; 1413]

in the same way, the narration of holy prophet asws which has been narrated with ibn abi darim in it;

الحلال بين، والحرام بين، وبين ذلك مشتبهات لا يعلمها كثير من الناس. من ترك الشبهات استبرأ لدينه وعرضه، ومن وقع في الشبهات، وقع في الحرام كالراعي إلى جنب الحمى، يوشك أن يواقعه.

the boundaries of halal and haram are clear; but there are doubts between the two which many dont know; so who left the doubtful things, he protected his religion and honor; and who fell in doubts, he did haram like sickness gets a person

dhabi writes after narrating this

الحديث. متفق عليه.

“this narration is agreed upon”

[sair ul aalam nabala, dhabi, vol 15, page 577, research by sheikh shoaib; printed by mususa tur risala, beirut; 1413]

and the dhabi changes his tone, and he terms ibn abi darim as

شيخ ضال معثر.

” old man, misguided, sinner”

a strange stance!!!!!

a person who remains steadfast all his life on his religion,gets the status of imam, hafiz and fadil and has good memory, even his narrations are agreed upon, yet he is called sinner and misguided

IMAM, HAFIZ, FADIL, SINNER, MISGUIDED

have you ever seen this sentence before for anyone?

is it possible??

of course it is;; all you need to do is to learn this art from dhabi as to how one can protect honor of its caliphs;; and that too not in different books, rather same page

on the basis of this, we ask this question

DOES BEING RAFIDI MAKE YOU DAIF NARRATOR?

who on earth has claimed this?

for any intellectual person wont say this as this would have direct repercussions on those narrations which have been mentioned in 6 books

let us talk of few.

1- UBAID ULLAH IBN MUSA

dhabi says about him

قال ابن مندة كان أحمد بن حنبل يدل الناس على عبيد الله وكان معروفا بالرفض لم يدع أحدا اسمه معاوية يدخل داره.

ibn mundah said that ahmad bin hanbal directed people to him; he was known for his RIFD; he did not let anyone enter his home  who were named mawia

[sair ul aalam nabala, dhabi, vol 9, page 556; research by sheikh shoaib, mohammad naeem, printed by mususa tur risala; beirut; 1413].

he further writes

وحديثه في الكتب الستة.

his narrations are there in the SIX books

and mizzi writes in his book

عُبَيد الله بن موسى بن أَبي المختار، واسمه باذام العبيسي، مولاهم أبو محمد الكوفي.

رَوَى عَن: إبراهيم بن إِسماعيل بن مجمع (ق)، وأسامة بن زيد الليثي (م)، واسرائيل بن يونس (خ م ت س)، وإسماعيل بن أَبي خالد

[tehzeeb ul kamal; mizzi; vol 19, page 164, research by bashar awad maroof; printed by musus tur risala; beirut; first print; 1400]

“خ” = bukhari

“م” = muslim

“ق”= ibn maja qazwini

“ت”= tirmidhi

“س “= nisai

2- JAFAR BIN SULAIMAN AL DBI’I

khateeb baghdaadi writes

فان جعفر بن سليمان رافضي.

jafar bin suliman is rafidi

[ tareekh baghdaad, khateeb baghdaadi, vol 5, page 164, under heading ahmad bin miqdaad bin suliman; narrator 2925; printed by dar ul kutb ilmia; beirut]

mizzi writes

روى له البخاري في “الأدب”والباقون.

bukhari narrated from him in al adab and others took from him

[ tehzeeb ul kamal; mizzi; vol 5, page 50, research by bashar awad maroof; printed mususa tur risala; beirut; first print; 1400]

3- ABDUL MALIK BIN A’IN AL KUFI

His narrations are also thiere these books; sufian said about him

عن سفيان: حدثنا عبد الملك بن أعين شيعي كان عندنا رافضي صاحب رأي.

suifan said that we were told by abdulmalik bin ai’in who is shia and he is rafidi

he further writes

حَدَّثَنَا سفيان، قال: هم ثلاثة إخوة: عبدالملك بن أعين، وزرارة بن أعين، وحمران بن أعين، روافض كلهم، أخبثهم قولا: عبدالملك

“they are three brothers; abdul malik bin ai’in; zurara bin ai’in and hamran bin ai’in;; all were rafida and dirty people”

[tehzeeb ul kamal, mizzi; vol 18, page 283]

there are many narrators who have been charged with RIFZ in books of sihah-e-sitta; it was to such an extent that they had to say that if we reject a narrator just on the grounds of RIFZ, our books would be destroyed; as khateeb wrote

قال علي بن المديني: « لو تركت أهل البصرة لحال القدر، ولو تركت أهل الكوفة لذلك الرأي، يعني التشيع، خربت الكتب

ali bin madaini said that if we reject people of basra due to their beliefs in qadr and leave people of kufa due to their opinion that is tashayyu, our books would destroy
khateeb then explains the sentence of madaini and says

” his sayings that books would destroy means that narrations would finish”

[al kafaya fi ilm ur rawaya; khateeb baghdaadi; vol 1, page 129; research by abu abdullah suraqi; ibrahim hamdi; printed by al maktaba ul ilmia; madina]

he fruther writes

وسئل عن الفضل بن محمد الشعراني، فقال: صدوق في الرواية إلا أنه كان من الغالين في التشيع، قيل له: فقد حدثت عنه في الصحيح، فقال: لأن كتاب أستاذي ملآن من حديث الشيعة يعني مسلم بن الحجاج ».

he was asked about fadal bin mohammad sha’rani and he replied: he is truthful in narratios except that he is exaggerator in tashayyu; he was asked if narrations are taken from him in sahih, he replied that my teacher’s book, that is muslim,  is full of shia narrators

[al kafaya fi ilm ur rawaya; khateeb baghdaadi; vol 1, page 131; research by abu abdullah suraqi; ibrahim hamdi; printed by al maktaba ul ilmia; madina]

IS EXAGGERATION IN RIFD SOURCE OF WEAKNESS OF NARRATOR ?

May be some one comes up with this excuse that when a person exaggerates in rifz; that is he loves imam ali asws, gives him preference over sheikhain and starts insulting them;;; as ibn hajar writes

والتشيع محبة على وتقديمه على الصحابة فمن قدمه على أبي بكر وعمر فهو غال في تشيعه ويطلق عليه رافضي وإلا فشيعي فإن انضاف إلى ذلك السب أو التصريح بالبغض فغال إلا في الرفض وإن اعتقد الرجعة إلى الدنيا فأشد في الغلو

tashayyu means that a person loves ali asws and gives him preference over other sahaba; and if he gives him preference over abu bakar and umar, then he is exaggerator in tashayyu and he is called rafidi; but if he just loves them, then he is shia;  and if he is insulting them, and have grudge for them; then is exaggerator in RIFD; and if he believes in RUJ’AT, then he is extremist .

[ hadi us sari, moqaddama fath ul bari, ibn hajar, vol 1, page 459, printed by dar ul maarifat; beirut; 1379; research by mohammad fawad baqi and mohib ud deen]

 

mohammad bin ismail al sanaani writes while quoting from ibn hajar

التشيع محبة علي عليه السلام وتقديمه على الصحابة فمن قدمه على أبي بكر وعمر رضي الله عنهما فهو غال في التشيع ويطلق عليه رافضي وإلا فشيعي فإن انضاف إلى ذلك السب والتصريح بالبغض فغال في الرفض انتهى كلامه

“tashayyu means loving ali asws and giving him preference over sahaba; and if he gives Him preference over abu bakar and umar, he is exaggerator in tashyyu and he is rafidi; and if he is insulting and having grudge, then he is exaggerator in RIFD”

 

he further writes

وأما الساب فسب المؤمن فسوق صحابيا كان أو غيره إلا أن سباب الصحابة أعظم جرما لسوء أدبه مع مصحوبه صلى الله عليه و سلم ولسابقتهم في الإسلام. وقد عدوا سب الصحابة من الكبائر

“it is a sin to insult a momin even if the one doing it is sahabi; and if someone is insulting a sahabi, then it is even bigger sin since he is from those who had the company of holy prophet asws and they were the first to bring islam; and insulting sahaba has been counted a huge sin

[thamarat un nazar fi ilm ul athar; mohammad bin ismail al hasni al sanaani; vol 1, page 39-40; research by raib ibn sabri bin abi alqama; printed by dar ul aasima lil nashr wa tauzi’i; riyad; first print; 1417]

 

but if you have a look into narrators of the SIX books, you will find that there were narrators who were exaggerator RAFIDIS

TALEED BIN SULIMAN AL MOHARBI, ABU SULIMAN

he is a narrator of tirmidhi and he used to insult abu bakar and umar

mizzi writes for him

وقال أبو داود: رافضي خبيث، رجل سوء، يشتم أبا بكر وعمر.

abu daood said that he was a dirty rafidi and insulted abu bakar and umar

he further writes

وَقَال [عَباس الدُّورِيُّ ] في موضع آخر: كذاب، كان يشتم عثمان، وكل من شتم عثمان، أو طلحة، أو أحدا من أصحاب رسول الله (ص)، دجال، لا يكتب عنه، وعليه لعنة الله والملائكة والناس أجمعين

abbas dori said in another place: he is liar, insulted uthman; and whosoever insulted uthman or talha or any from companions of prophet, he is DAJJAL, do not write narrations from him; and curse of allah and his angels and all people be on him

[tehzeeb ul kamal, mizzi; vol 4, page 321; research by bashhar awad; printed by mususa tur risala; beirut; first print; 1400]

ibn hajar writes fro him

كذّاب كان يشتم عثمان….

“he was a liar, and insulted uthman”

and he writes

وقال ابن حبان: كان رافضيّاً يشتم الصحابة.

ibn haban writes, he was rafidi and insulted sahaba

[ tehzeeb ut tehzeeb; ibn hajar; vol 1, page 447; printed by dar ul fikr; beirut; first print; 1404]

but despite this fact, scholars of ahlusunnah wrote narrations from him; ibn hajar writes

عن أحمد كان مذهبه التشيع ولم نر به بأسا وقال أيضا كتبت عنه حديثا كثيراً عن أبي الجحاف.

ahmad bin hanbal said that he was a shia and there was no problem in him; and he also said that i wrote many narrations from him thruough abu jahaf

ibn hajar further writes

وقال البخاري تكلم فيه يحيى بن معين ورماه وقال العجلي: لا بأس به كان يتشيع ويدلسم

and bukhari said that yahya bin moin spoke about him (in negative sense); and ijjli said that there was no problem,he was shia and did tadless

[ tehzeeb ut tehzeeb; ibn hajar; vol 1, page 447; printed by dar ul fikr; beirut; first print; 1404]

mizzi writes in tehzeeb ul kamal

روى له التِّرْمِذِيّ: حديث أبي الجحاف عن عطية عَن أبي سَعِيد: قال النبي (ص): ما من نبي إلا وله وزيران… الحديث. وَقَال: حسن غريب.

“tirmidhi narrated from him a narration from abi jahaf from atiya bin abi saeed who said that holy prophet asws said that there had been no prophet but he had to ministers……and he said this narration is HASAN ghareeb

[tehzeeb ul kamal, mizzi; vol 4, page 321; research by bashhar awad; printed by mususa tur risala; beirut; first print; 1400]

but keep in mind that these are those narrations which benefit ahlusunnah, otherwise those which expose the truth of sheikhain are termed DAIF on the grounds that he was RAFIDI

interestingly, scholars of ahlusunnah have even did tautheeq/given trustworthiness to those people who insulted imam ali asws;;;; if insulting any of companions is sin and he is dajjal, why is this discrimination???  why those who insult sheikhain are rejected by labeling them rafidi and not those who insult imam ali asws???

let us see a few

1- HAREEZ BIN UTHMAN

this cursed creature use to curse imam ali asws 70 times a day; mizzi, ibn hajar, dhabi and badr ud deen aini wrote

عن أحمد بن سليمان المروزي: حدثنا إسماعيل بن عياش، قال: عادلت حريز بن عثمان من مصر إلى مكة فجعل يسب عليا ويلعنه.

ahmad bin suliman al maroozi narrated from ismail bin ayash who said that i was with hareez from egypt to mecca; and he insulted and cursed imam ali asws through out

[tehzeeb ul kamal, mizzi; vol 5, page 576; research by bashhar awad; printed by mususa tur risala; beirut; first print; 1400]

[ tehzeeb ut tehzeeb; ibn hajar; vol 2, page 209; printed by dar ul fikr; beirut; first print; 1404]

[tareekh islam, dhabi, vol 10, page 123, research by umar abdul salam; printed by dar ul kitaab, beirut; first print; 1407]

[maani ul akhbar, badr ud deen aini; vol 1, page 187]

.

ibn hajar writes

وقال ابن حبان: كان يلعن عليّاً بالغداة سبعين مرة، وبالعشي سبعين مرة، فقيل له في ذلك، فقال: هو القاطع رؤوس آبائي وأجدادي.

ibn haban says: he cursed imam ali 70 times in day and 70 times in evening; and when he was asked about it, he said: he cut the heads of my forefathers

[ tehzeeb ut tehzeeb; ibn hajar; vol 2, page 209; printed by dar ul fikr; beirut; first print; 1404]

.

mizzi and ibn hajar write

وسألت أحمد بن حنبل عنه فقال ثقة ثقة وقال أيضا ليس بالشام أثبت من حريز… قال: وَقَال أبو داود: سمعت أحمد وذكر له حريز وأبو بكر بن أَبي مريم وصفوان، فقال: ليس فيهم مثل حريز، ليس أثبت منه، ولم يكن يرى القدر، قال: وسمعت أحمد مرة أخرى يقول: حريز ثقة، ثقة

“i asked ahmad bin hanbal about him and he replied

thiqa and again thiqa;; there is no one in syria more thiqa than hareez;; and abu daood said i heard ahmad and when hareez, abu bakar bin abi maryam and safwan were talked about there, he said: there is none like hareez, there is none steadfast like him;;; and he said that i heard ahmad again and he said he is thiqa tun thiqa

[tehzeeb ul kamal, mizzi; vol 5, page 572; research by bashhar awad; printed by mususa tur risala; beirut; first print; 1400]

[ tehzeeb ut tehzeeb; ibn hajar; vol 2, page 209; printed by dar ul fikr; beirut; first print; 1404]

 

ibn hajar writes in his introduction that

 [من رجال] البخارى والأربعة.

he is narrator of bukhari and four books

badr ud deen aini writes for him

روى له الجماعة سوى مسلم، وأبو جعفر الطحاوى. وفى التهذيب: روى له البخارى حديثين.

narrated from him a group except muslim, and abu jafar, and in tehzeeb, narrated from him bukhari two narrations

[maani ul akhbar, aini;; vol 1, page 187]

 

2- UMAR BIN SAAD BIN ABI WAQAS; THE ONE WHO MARTYRED IMAM HUSSEIN asws

mizzi, ibn hajar write for him

وَقَال أحمد بن عَبد الله العجلي: كان يروي عَن أبيه أحاديث، وروى الناس عنه. وهو الذي قتل الحسين، وهو تابعي ثقة.

ahmad bin abdullah ijli wrote thathe narrated narrations from his father, and people narrated from him; he is the one who killed imam hussein asws, he is tabaai and thiqa

[tehzeeb ul kamal, mizzi; vol21, page 357; research by bashhar awad; printed by mususa tur risala; beirut; first print; 1400]

[ tehzeeb ut tehzeeb; ibn hajar; vol 7, page 396; printed by dar ul fikr; beirut; first print; 1404]

 

it is so strange that if a person kills grand son of holy prophet, imprisons her grand daughters; he is termed neither dajjal nor daif, he is thiqa and his narrations are perfect;;;; but if there is some one who is against sheikhain, he is daif and his narrations are rejected……………………..

 

CONCLUSION

ibn abi darim had no problem except that he spoke what was truth, and got victimized

the allegation of being rafidi does not hurt him as such allegations are there on the narrators of bukhari, muslim, and other books of sihah

 

 

 

 

 

 

 

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