We find Sudooq writing in Al Khisaal

5-85 حدثنا علي بن أحمد بن موسى رضي الله عنه قال: حدثنا حمزة بن القاسم العلوي العباسي قال: حدثنا جعفر بن محمد بن مالك الكوفي الفزاري قال: حدثنا محمد بن الحسين بن زيد الزيات قال: حدثنا محمد بن زياد الازدي، عن المفضل ابن عمر، عن الصادق جعفر بن محمد عليهما السلام قال: سألته عن قول الله عز وجل: “وَإِذْ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ” ما هذه الكلمات؟
قال: هي الكلمات التي تلقاها آدم من ربه فتاب عليه وهو أنه قال: يارب أسألك بحق محمد وعلي وفاطمة والحسن والحسين الا تبت علي، فتاب الله عليه إنه هو التواب الرحيم.
فقلت له: يا ابن رسول الله فما يعني عز وجل بقوله “فَأَتَمَّهُنَّ”؟
قال: يعني فأتمهن إلى القائم عليه السلام اثني عشر إماما تسعة من ولد الحسين.
قال المفضل: فقلت له: يا ابن رسول الله فأخبرني عن قول الله عز وجل: “وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ.”
قال: يعني بذلك الامامة جعلها الله في عقب الحسين إلى يوم القيامة.
قال: فقلت له: يا ابن رسول الله فكيف صارت الامامة في ولد الحسين دون ولد الحسن عليهما السلام، وهما جميعا ولدا رسول صلى الله عليه وآله وسبطاه وسيدا شباب أهل الجنة؟
فقال عليه السلام: إن موسى وهارون كانا نبيين مرسلين أخوين فجعل الله النبوة في صلب هارون دون صلب موسى، ولم يكن لاحد أن يقول: لم فعل الله ذلك، وإن الامامة خلافة [من] الله عز وجل ليس لاحد أن يقول: لم جعلها الله في صلب الحسين دون صلب الحسن، لان الله هو الحكيم في أفعاله، لا يسئل عما يفعل وهم يسألون.

5-85 Ali ibn Ahmad ibn Musa – may God be pleased with him – narrated that Hamzih ibn al-Qasim al-Alavi al-Ab’basi quoted Ja’far ibn Malik al-Kufy al-Fazari, on the authority of Muhammad ibn al-Hussein ibn Zyad al-Zyat, on the authority of Muhammad ibn Zyad al-Azodi, on the authority of Al-Mufaz’zal ibn Umar, “I asked Ja’far ibn Muhammad as-Sadiq (MGB), ‘What is meant by Abraham was tried by God in the following words of the Honorable the Exalted God, And remember that Abraham was tried by his Lord with certain commands,…[527] ’”

The Imam (MGB) replied, ‘This refers to the sayings which God heard from Adam and accepted Adam’s (MGB) repentance. Adam beseeched to God by Muhammad (MGB), Ali (MGB), Fatimah (MGB), Hassan (MGB) and Hussein (MGB) to accept his (MGB) repentance and God accepted it as He is the One who accepts repentance and is the Merciful.’

I asked the Imam (MGB), ‘O (grand)son of the Prophet of God! What is God’s intention in saying, ‘…He fulfilled…’[528] The Imam (MGB) replied, ‘This implies that God completed the names of the Imams up until the twelfth Imam nine of whom are from the progeny of Al-Hussein (MGB).’

I asked the Imam (MGB), ‘O (grand)son of the Prophet of God! Please inform me about the meaning of the following words of the Honorable the Exalted God, ‘And he left it as a Word to endure among those who came after him,…’ [529]

The Imam (MGB) said, ‘This implies that God established Divine Leadership in the progeny of Al-Hussein (MGB) up until the Resurrection Day.’

I asked the Imam (MGB), ‘O (grand)son of the Prophet of God! Please tell me why was the Divine Leadership established in the progeny of Al-Hussein (MGB), but not in the progeny of Al-Hassan (MGB) who was the older son even though both of them were the grandsons of God’s Prophet (MGB) and were both considered to be the Masters of the Youth in Paradise?’

The Imam (MGB) said, ‘Moses (MGB) and Aaron (MGB) were both appointed Prophets and were also brothers. God established the Prophethood in the progeny of Aaron (MGB), but not the progeny of Moses (MGB). No one can question why God did that. Divine Leadership is also a form of Caliphate from the Honorable the Exalted God. No one can say why God placed it in the progeny of Al-Hussein (MGB), but not in the progeny of Al-Hassan (MGB). Indeed God is Wise in what He does. He cannot be questioned regarding what He does, while the people will be questioned regarding what they do.’

REFERENCES:-

1- al Khisaal, Sudooq, English translation, page 490-491; online link

2- Ma’ani ul Akhbar, urdu version, chapter 62, page 168

3-al Khisaal, arabic version, page 304-305

4- Bihar ul Anwaar, vol 26, page 323

ANALYSIS OF NARRATORS 

Chain of narrators need some explanation. let me go for that.


1- MOFADIL IBN UMAR

agha jawahiri writes for him in al-mufid min maujam rijal ul hadeeth

2615 – المفضل بن عمر أبو عبد الله : من أصحاب الصادق ، والكاظم ( ع ) – روى – 12586 – 12591
في كامل الزیارات – یكفي في جلالتھ تخصیص
الصادق ( ع ) إیاه بكتابھ المعروف بتوحید المفضل – ثقة

mofadil ibn umar, companion of imam sadiq and kadhim, narration are there in kamil uz ziyarat. it is sufficient for his greatness that imam sadiq asws specified the book “al tauheed” with him. he is thiqa

2- MOHAMMAD BIN ZIYAD AL AZDI

agha jawahiri writes for him


10793 – محمد بن زیاد الأزدي : روى روایة في الفقیھ ، وروى بعنوان محمد بن زیاد – 10766 – 10771
الأزدي أبي أحمد في مشیخة الفقیھ وھو محمد بن
. ” أبي عمیر ” الثقة

he is mohammad bin abi umair. he is thiqa.. 

agha tifrashi included him in “ashab-ul-ijma’a”

أجمعت العصابه على تصحيح ما يصح عنه والاقرار له بالفقه ، رجال الكشّي (3).

[nuqd ur rijal, vol 4, page 108]

3- MOHAMMAD BIN HUSSEIN BIN ZAID AL ZIYAT

agha tifrashi writes for him

4610 / 254 ـ محمّد بن الحسين بن أبي الخطاب :
أبو جعفر الزيّات الهمداني ، واسم أبي الخطاب زيد ، جليل من أصحابنا ، عظيم القدر ، كثير الرواية ، ثقة ، عين ، حسن التصانيف ، مسكون إلى روايته

abu jafar al ziyat al hamdani, and name of abu khitab was ziad, he is one of the great companions, of high dignity, with a lot of narrations, thiqa, eye (means great). good in books, and his narrations are sound

[nuqd ur rijal, vol 4, page 183]


4- JAFAR BIN MOHAMMAD BIN MALIK KUFI

there is difference of opinion about him as has been said by agha jawahiri

2288 – جعفر بن محمد بن مالك : روى في تفسیر القمي – متعارض فیھ التوثیق والتضعیف ، – 2279 – 2280
– روى 10 روایات – روى في كامل
الزیارات

jafar bin mohammad bin malik, narrations are there from him in tafsir qummi. there is difference of opinion regarding his trustworthiness and weakness. there are narrations from him in kamil uz ziyarat

agha tifrashi wrote for him thiqa/trustworthy though he mentioned that some people have weakened him as per opinion of sheikh tusi

1017 / 81 ـ جعفر بن محمد بن مالك (2) :
كوفي ، ثقة ، ويضعفه قوم
روى في مولد القائم عليه السلام أعاجيب ،
he is thiqa, though some people have weakened him, he mentioned strange things in birth of Imam ul Qaim asws 

[nuqd ur rijal, vol 1, page 360]

Sheikh Mamqani explained him in detail and said

ولعل قول الشيخ رحمه الله : روى في مولد القائم عليه السلام أعاجيب. بعد قوله : ويضعّفه قوم .. إشارة إلى أنّ منشأ تضعيف القوم هو روايته الأعاجيب في مولد القائم عليه السلام ، وإنّه في الحقيقة ليس منشأ
للتضعيف ، كما أشار إليه بتوثيقه إيّاه أولا ، فكأنّه بعد التوثيق ، أشار إلى تضعيف جمع و منشأه ، وضعف المنشأ بتلك العبارة المختصرة.
وتوضيح وجه عدم دلالة روايته على الضعف ، أنّ أموره عليه السلام ـ كسائر الائمة عليهم السلام ـ كلّها أعاجيب ، بل معجزات الأنبياء كلّها أعاجيب ، ولو لم تكن عجيبة لم تكن معجزة.

and reason that sheikh said: he narrated in birth of Imam ul Qaim asws strange things; after he said: people weakened him; here is a sign that the reason for weakening him is that there are strange things in his narrations regarding birth of Imam asws; and the basic reason was not to weaken him as he signalled to his tautheeq/trustworthiness in start; and after that, he pointed to the weakening by the people and the reason behind that; and the weakness in their opinion in few words
and the explanation of the reason is not a proof for weakening his narrations, in matters of Him, and in all Imams have strange things; rather all miracles of Prophets have strange things; if these are not strange, they will not be miracle

then he says

وتحقيق المقال : أنّ الاقوى كون الرجل ثقة ، اعتماداً على توثيق الشيخ رحمه الله

and what we get from this discussion is that strong point is that this man is thiqa; we trust the tautheeq of sheikh tusi

[Tanqeeh ul Miqaal, Sheikh Mamqani, vol 16, page 45]

Same has been the opinion of Sheikh Ali Namazi Shahroudi in his book

والتحقيق أن الأقوى كون الرجل من الثقات المعتمدين اعتمادا على توثيق الشيخ


and the strong research suggests that this man is amongst thiqaat/trustworthy

[Mustadrakat Ilm Rijal ul Hadeeth, vol 2, page 215]

so, we see that there is weakening for him by some; including najashi
syed khoi did not give any opinion though
but sheikh tusi, sheikh mamqani, sheikh ali namazi authenticated him



5- HAMZA BIN QASIM

agha tifrashi writes 

1708 / 17 ـ حمزة بن القاسم بن علي :
ابن حمزة بن الحسن بن عبيد الله بن العبّاس بن علي بن أبي طالب عليه السلام ، أبو يعلى (8) ، ثقة ، جليل القدر ، من أصحابنا ، كثير الحديث.

thiqa, great amongst our companions, narrated many ahadeeth

[nuqd ur rijal, vol 2, page 167]



6- ALI BIN AHMAD BIN MUSA

he is teacher of sudooq and sheikh sudooq has done his tardhee (رضي الله عنه)

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