{these questions were raised some time back over here; this article will be edited if answers are given to these doubts}

efendi wrote in one of his posts

We have already spoke about this accusations of rafida.
And we discussed in details and refuted this doubt.

he may have tried to answer doubts as per his knowledge
but there are certain grey areas still there

and i hope that attention would be paid to this

may be others can help us in this regard

first of all, efendi writes

Then shia concentrated on the rehabilitating of Alwan. He tried his best to proof that opinion of Bukhari isn’t correctly attributed to him, or shouldn’t be taken seriously.

my first question in this regards is

has bukhari mentioned this opinion in his own books?
or was it aqeeli’s du’afa where we find this opinion for the first time?

because, if bukhari has not mentioned anything in his book, and it was aqeeli who wrote it down with a daif chain;
then should the opinion of bukhari be accepted??

and why so??
he further said:-

Uqayli said: He has ahadeth which couldn’t be relied upon, and don’t known except from him.

now, talking of aqeeli

first of all, we find about him in sair ul aalam nabala that there are only two people who have done his tautheeq

1- muslima bin qasim;; he was charged by some as liar;; though others negated that and said that he is problem with intellect
2- abu hasan bin qatan; and he died in year 628 hijri;;;

so, do we have any person from motaqadameen who have done his tautheeq??
i mean apart from these two; is there anyone else as well……………..

if you read the opinion of hamdi al-salafi, the researcher of the book al-du’afa by aqeeli, he said

لم أر للمؤلف ترجمة وافية

“i did not see much information for this author

[kitab ud duafa, aqeeli, part 1; page 7, research by hamdi bin abdul majeed al-salafi, printed by dar us sami’i lil nashar wa tuzi’i; riyad; first print 1420]

secondly, the chain to this book passes through abu hasan bin nafi’i al khizai ; as mentioned in the book

[kitab ud duafa, aqeeli, part 1; page 14, research by hamdi bin abdul majeed al-salafi, printed by dar us sami’i lil nashar wa tuzi’i; riyad; first print 1420]

can you give me tautheeq of this person? or any other sahih tareeq to this book?
what is the opinion about this book in particular?
he further said:-

Abu Saeed ibn Yunus said: Munkar al-hadith. (Mizan 3/#5763)

now, the main issue is from where is dhabi taking this opinion ?
or even ibn hajar?

the reason why i say is that we have seen it that it is very possible that they had turned biased ; or misquoted as it seems they had done to bukhari’s opinion

my reasons for saying so are that regarding dhabi, we have seen this very clearly here

plus, if you see meezan ul atadal, you see that dhabi starts criticizing alwan,
the level of bias can be judged by two things

1- he did not bother to give opinion of ibn haban at all
2- he narrated this narration of abu bakar straight away which in itself means that he had this opinion in back of his mind; which is very likely to affect his attitude towards alwan

same has been the attitude of ibn hajar in lisan-ul-meezan;

plus, if you see
dhabi said

قال البخاري: علوان بن داود

and same had been the style of ibn hajar in his lisan

from where they get to this? from the books of bukhari?
i hope you would tell us………………………….otherwise what we have seen, it was aqeeli so far who mentioned this for the first time, and both of these people did not tell us that they are taking it from him
rather quoted bukhari directly

and same stands true for abu saeed; as to what is the source of ibn hajar and dhabi to this person?

so these issues still need to be explained