Allama Baqir Majlisi made a chapter in this regard in his book, Bihar ul Anwaar, and named it

(باب) * (ان حبهم عليهم السلام علامة طيب الولادة وبغضهم) * * (علامة خبث الولادة) *

Chapter: Loving them is a sign of Purity of Birth, and having grudge for them is Sign of Impurity in Birth. [1]

And He included around 31 Narrations in this regard.

Let me share an authentic narration from this chapter.

21 – معاني الأخبار: ابن مسرور عن ابن عامر عن عمه عن الأزدي عن سيف بن عميرة عن الصادق عليه السلام قال: إن لولد الزنا علامات: أحدها بغضنا أهل البيت وثانيها: أن يحن إلى الحرام الذي خلق منه ، وثالثها: الاستخفاف بالدين، ورابعها: سوء المحضر للناس ولا يسئ محضر إخوانه إلا من ولد على غير فراش أبيه أو من حملت به أمه في حيضها

Ibn Masroor [2] from Ibn Aamir[3] from His Uncle[4] from al Azdi[5] from Saif bin Umaira [6] from Imam Sadiq Sadiq (asws) who said that

“Bastards have definite characteristics: First, they hate us – members of the Household of the Holy Prophet (asws). Second, they long for the illegitimate way in which they themselves were created. Third, they disparage the religion. Fourth, they mistreat the people. They are only welcomed by those who were conceived through their mother having sex with men other than her husband, or whose mothers conceived them in their periods of menstruation.” [7]

The narration has been termed Reliable by Sheikh Asif Mohsini [8]

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Let us see another example. Sheikh Sudooq mentions

١ – أبي – رحمه الله – قال: حدثنا سعد بن عبدالله، عن أحمد بن محمد بن عيسى، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن ابن بكير، عن أبي عبدالله عليه السلام قال: من كان يحبنا وهو في موضع لا يشينه فهو من خالص الله تبارك وتعالى. قلت: جعلت فداك وما الموضع الذي لا يشينه؟ قال: لا يرمى في مولده.

– وفي خبر آخر: لم يجعل ولد زنا

Sudooq’s Father [9] from Saad bin Abdullah Qummi [10] from Ahmad bin Mohammad bin Esa [11] from Qasim bin Yahya [12] from Hasan bin Rashid [13] from Ibn Bakeer [14] from Imam Abu Abdullah (asws) who said

 Who loves us gets a status where He cannot be tainted, and He is then purely for Allah.
I (Ibn Bakeer) asked: What is that because of which he can not be tainted?
Imam replied: He cannot be charged at his birth
And in another place, He can not be called born of adultery [15]

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REFERENCES:-

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1- Bihar ul Anwaar, 27/145

2- Jafar bin Mohammad bin Masroor, He is Sheikh of Sudooq, and while narrating this narration from Him, Sudooq did Tardhi

حدثنا جعفر بن محمد بن مسرور رضي الله عنه قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن محمد بن زياد، عن سيف بن عميرة

And this is considered a Sign of Trustworthiness

3- Hussein bin Mohammad bin Aamir, He is thiqa. See Nuqd-ur-Rijal, 2/114, Narrator. 1519

4- Abdullah bin Aamir bin Imran, He is also Thiqa and one the greats (شيخ من وجوه أصحابنا ، ثقة). See Nuqd, 3/117, Narrator. 3121

5- Mohammad bin Ziyad al Azdi (Ibn Abi Umair), He is one of the greatest narrators in Shiite world. He enjoyed great status, and was Thiqa for sure. See Nuqd, 4/106, Narrator. 4405

6- Saif bin Umaira, He is Thiqa. See Nuqd, 2/388

7- Bihar ul Anwaar, 27/152; Man la Yahdarl Faqih, 4/419, Hadeeth. 5909; al Khisaal, p. 216, English version of al Khisaal, Online link

8- Mashra’at Bihar ul Anwaar, 2/8

9- Ali bin Hussein bin Babwia Qummi, he is father of Sudooq, and not only He was Thiqa, he was leader of Qummis and their Faqih. See this link

10- Saad bin Abdullah Qummi, He was Thiqa, leader of the group, and of very high status. See this link

11- Ahmad bin Mohammad bin Esa al Ashari Qummi,

12-  Qasim bin Yahya, He is Thiqa as has been mentioned by Al Khoi in his Maujam, 5/313

 القاسم بن يحيى، وهو ثقة

13- Hasan bin Rashid, he is thiqa as mentioned by Agha Jawahiri

2821 – الحسن بن راشد : مولى بني العباس ، كوفي – من أصحاب الصادق ( ع ) ، – 2812 – 2813
والكاظم ( ع ) – روى في كامل الزیارات – روى في
تفسیر القمي فھو ثقة – طریقي الصدوق ، وطریق الشیخ الیھ صحیح

14- Abdullah bin Bakeer is Thiqa, Agha Jawahiri wrote for him

 

6745 – عبد الله بن بكیر : بن أعین بن سنسن أبو علي الشیباني – ثقة – من أصحاب – 6734 – 6736
الصادق ( ع ) فطحي المذھب – روى في كامل
الزیارات ، وتفسیر القمي

 

15- Ma’ani ul Akhbar, p. 166 & (Urdu version), p. 211-212; Bihar ul Anwaar, 27/89

 

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