admin

/admin

About admin

This author has not yet filled in any details.
So far admin has created 807 blog entries.

Wasā’il al-Shīʿa, Non-impurification of well water by coming in contact with najasa without alteration – Ḥadīth #9

9 – And by his isnad from Sa`d b. `Abdullah from Ahmad b. Muhammad from Abu Talib `Abdullah b. as-Salt from `Abdullah b. al-Mughira from Mu`awiya b. `Ammar from Abu `Abdillah عليه السلام regarding the mouse which falls in the well. So the man does wudu from it, and prays while he does not know (there was a mouse), does he repeat the salat and wash his garment? So he said: He does not repeat the salat or wash his garment.

[430] 9 ـ وبإسناده، عن سعد بن عبدالله، عن أحمد بن محمّد، عن أبي طالب عبدالله بن الصلت، عن عبدالله بن المغيرة، عن معاوية بن عمار، عن أبي عبدالله ( عليه السلام ) في الفارة تقع في البئر، فيتوضأ الرجل منها، ويصلي وهو لا يعلم، أيعيد الصلاة، ويغسل ثوبه؟ فقال: لا يعيد الصلاة، ولا يغسل ثوبه.

Wasā’il al-Shīʿa, Non-impurification of well water by coming in contact with najasa without alteration – Ḥadīth #8

8 – And by his isnad from Muhammad b. `Ali b. Mahbub from Muhammad b. al-Husayn – meaning Ibn Abi ‘l-Khattab – from Musa b. al-Qasim from `Ali b. Ja`far from his brother Musa b. Ja`far عليه السلام.
He said: I asked him about a well of water in which there is dung of moist feces or dry, or dung of manure, is wudu appropriate from it? He said: There is no harm.
And al-Himyari narrated it in Qurb al-Isnad from `Abdullah b. al-Hasan al-`Alawi from his grandfather `Ali b. Ja`far from his brother Musa b. Ja`far عليه السلام likewise.

[429] 8 ـ وبإسناده، عن محمّد بن علي بن محبوب، عن محمّد بن الحسين ـ يعني ابن أبي الخطاب ـ عن موسى بن القاسم، عن علي بن جعفر، عن أخيه موسى بن جعفر ( عليه السلام ) قال: سألته عن بئر ماء وقع فيها زبيل من عذرة رطبة، أو يابسة، أو زبيل من سرقين، أيصلح الوضوء منها؟ قال: لا بأس.
ورواه الحميري في ( قرب الإسناد ) عن عبدالله بن الحسن العلوي،عن جده علي بن جعفر، عن أخيه موسى بن جعفر ( عليه السلام )، مثله .

Wasā’il al-Shīʿa, Non-impurification of well water by coming in contact with najasa without alteration – Ḥadīth #5

5 – Muhammad b. al-Hasan by his isnad from Ahmad b. Muhammad b. Abi Nasr from `Abd al-Karim b. `Amr from Abu Basir.
He said: I said to Abu `Abdillah عليه السلام. A well from which one draws water, and does wudu with it, and washes clothing with it, and kneads dough with it, then one (comes to) know that there was a dead person in it. He said: There is no harm, and the garment is not washed from it, and the salat is not repeated from it.
And as-Saduq narrated it in a mursal fashion.
And al-Kulayni narrated it from `Ali b. Muhammad from Sahl b. Ziyad from Ahmad b. Muhammad b. Abi Nasr likewise.

[426] 5 ـ محمّد بن الحسن بإسناده، عن أحمد بن محمّد بن أبي نصر، عن عبد الكريم بن عمرو، عن أبي بصير قال: قلت لأبي عبدالله ( عليه السلام ): بئر يستقى منها، ويتوضأ به، وغسل منه الثياب، وعجن به، ثم علم أنه كان فيها ميت، قال: لا بأس، ولا يغسل منه الثوب، ولا تعاد منه الصلاة.
ورواه الصدوق مرسلا .
ورواه الكليني، عن علي بن محمّد، عن سهل بن زياد، عن أحمد بن محمّد بن أبي نصر، مثله .

Wasā’il al-Shīʿa, Non-impurification of well water by coming in contact with najasa without alteration – Ḥadīth #4

4 – And from Ahmad b. Idris from Muhammad b. Ahmad from `Abbad b. Sulayman from Sa`d b. Sa`d from Muhammad b. al-Qasim from Abu ‘l-Hasan عليه السلام regarding the well that between it and the washroom is five cubits, less or more, is wudu done from it? He said: It is not disliked whether close or far. Wudu is done from it and ghusl is done from it, so long as the water is not altered.
And as-Saduq narrated it in a mursal fashion similarly.
And the Shaykh narrated it from al-Mufid from al-Hasan b. Hamza al-`Alawi from Ahmad b. Idris from Muhammad b. Ahmad b. Yahya likewise.

[425] 4 ـ وعن أحمد بن إدريس، عن محمّد بن أحمد، عن عباد بن سليمان، عن سعد بن سعد، عن محمّد بن القاسم، عن أبي الحسن ( عليه السلام ) في البئر يكون بينها وبين الكنيف خمس أذرع، أقل، أو أكثر، يتوضا منها؟ قال: ليس يكره من قرب ولا بعد، يتوضأ منها ويغتسل ما لم يتغير الماء.
ورواه الصدوق مرسلا نحوه .
ورواه الشيخ، عن المفيد، عن الحسن بن حمزة العلوي، عن أحمد بن إدريس، عن محمّد بن أحمد بن يحيى مثله .

Wasā’il al-Shīʿa, Non-impurification of well water by coming in contact with najasa without alteration – Ḥadīth #3

3 – And from him from Ahmad b. Muhammad from Ibn Faddal from Ibn Bukayr from al-Husayn b. Zurara from Abu `Abdillah عليه السلام in a hadith wherein he said:
I said to him: Pig hair that is made into a rope, and water is drawn with it from the well which is drunken from or wudu is done from it. So he said: There is no harm with it.

[424] 3 ـ وعنه، عن أحمد بن محمّد، عن ابن فضال، عن ابن بكير، عن الحسين بن زرارة، عن أبي عبدالله ( عليه السلام ) ـ في حديث ـ قال: قلت له: شعر الخنزير يعمل حبلا ويستقى به من البئر التي يشرب منها أويتوضّأ منها؟ فقال: لابأس به.

Wasā’il al-Shīʿa, Non-impurification of well water by coming in contact with najasa without alteration – Ḥadīth #2

2 – Muhammad b. Ya`qub from Muhammad b. Yahya from Ahmad b. Muhammad from Ibn Mahbub from Ibn Ri’ab from Zurara from Abu `Abdillah عليه السلام.
He said: I asked him about the rope that is from pig hair, drawing water with it from the well. Does one do wudu from that water? He said: There is no harm.

[423] 2 ـ محمّد بن يعقوب، عن محمّد ابن يحيى، عن أحمد بن محمّد، عن ابن محبوب، عن ابن رئاب، عن زرارة، عن أبي عبدالله ( عليه السلام ) قال: سألته عن الحبل يكون من شعر الخنزير يستقى به الماء من البئر، هل يتوضّأ من ذلك الماء؟ قال: لا بأس.

Muʿjam al-Aḥādīth al-Muʿtabara, Isa b. Abdallah al-Qummi – Ḥadīth #1

[1/216] Rijal al-Kashshi: Hamduwayh b. Nusayr from Muhammad b. al-Husayn b. Abi al-Khattab from Ahmad b. Muhammad b. Abi Nasr from Yunus b. Ya`qub who said: Isa b. Abdallah al-Qummi entered in to see Abi Abdillah عليه السلام who proceeded to exhort him about certain things then he [the Imam] bid him farewell and he [Isa] left. The Imam said to his servant: ‘call him back’ so he [the servant] went out after him and he [Isa] returned. He [the Imam] again exhorted him about certain things then bid him farewell and he [Isa] departed. He [the Imam] said to his servant for the second time: ‘call him back’ so he [the servant] went out after him and [when Isa returned] he [the Imam] exhorted him about certain other things then he [the Imam] said: O Isa b. Abdallah – Allah Mighty and Majestic says: “Enjoin your people to prayer” (20:132) and you are from us the Ahl al-Bayt [people of the House], so when the sun is on this side [i.e. west] and is this distant from such and such point in the afternoon then pray six units [of Nafila]. He [Ya`qub] said: then he [the Imam] bid him farewell and kissed the spot in between his [Isa’s] eyes before he [Isa] went his way. Comments

His full name was Isa b. Abdallah b. Sa`d b. Malik. Sa`d [his grandfather] was the first pioneer to reside in Qum [among the Arabs]. They were from the influential Ash`ari tribe which who made Qum a Shi’i stronghold after their migration there. Ahmad b. Muhammad b. Isa, the master of Hadith transmission in Qum, on whose authority al-Kulayni narrates thousands of Hadith in al-Kafi, was the grandson of this Isa under discussion.

This motif of Isa b. Abdallah being from the Ahl al-Bayt [similar to Salman al-Farsi] is also seen in other contexts.

محمد بن مسعود، عن علي بن محمد، عن أحمد بن محمد، عن موسى بن طلحة، عن أبي محمد أخي يونس بن يعقوب عنه قال: كنت بالمدينة فاستقبل جعفر بن محمد عليهما السلام في بعض أزقتها، قال: فقال: اذهب يا يونس فإن بالباب رجل منا أهل البيت، قال: فجئت إلى الباب فإذا عيسى بن عبد الله القمي جالس، قال: فقلت له: من أنت؟ فقال له: أنا رجل من أهل قم، قال: فلم يكن بأسرع من أن أقبل أبو عبد الله عليه السلام، قال: فدخل على الحمار الدار، ثم التفت إلينا فقال: ادخلا ثم قال: يا يونس بن يعقوب أحسبك أنكرت قولي لك إن عيسى بن عبد الله منا أهل البيت قال: قلت: إي و الله جعلت فداك لأن عيسى بن عبد الله رجل من أهل قم، فقال: يا يونس عيسى بن عبد الله هو منا حي و هو منا ميت

Muhammad b. Masud – Ali b. Muhammad – Ahmad b. Muhammad – Musa b. Talha – Abi Muhammad the brother of Yunus b. Ya`qub – Yunus b. Ya`qub who said: I was in Madina when I came across Ja`far b. Muhammad عليهما السلام approaching in one of the […]

Muʿjam al-Aḥādīth al-Muʿtabara, Isa b. Abi Mansur Shalqan – Ḥadīth #1

[1/215] al-Faqih: Muhammad b. al-Hasan from Muhammad b. al-Hasan al-Saffar from Ya`qub b. Yazid from Ibn Abi Umayr from Ibrahim b. Abd al-Hamid from Abdallah b. Sinan from Ibn Abi Ya`fur who said: I was with Abi Abdillah عليه السلام when Isa b. Abi Mansur approached, he [the Imam] said to me: if you want to catch a glimpse of someone who is the best in the world and the best in the hereafter then look at him. Comments

Isa b. Abi Mansur’s elevated status among the Shia becomes very clear from this narration found in the Mashyakha of al-Saduq. The same Matn with similar wording is alternatively transmitted in two reports in al-Kashshi and a single report in the Qurb al-Isnad of al-Himyari. Isa was a Kufan client. His Kuniyya was Abu Salih and Shalqan was his Laqab. His father Abi Mansur’s name was Sabih. He is confirmed as being the companion of al-Sadiqعليه السلام. We have about 13 surviving narrations in our books with this name in the chains.

[1/215] الفقيه: محمد بن الحسن، عن محمد بن الحسن الصفار، عن يعقوب ابن يزيد، عن ابن ابى عمير، عن إبراهيم بن عبد الحميد، عن عبد الله بن سنان، عن ابن أبي يعفور قال: كنت عند أبي عبد الله عليه السلام إذ اقبل عيسى بن أبي منصور فقال لى: إذا أردت أن تنظر خيارا في الدنيا خيارا في الآخرة فانظر اليه

Muʿjam al-Aḥādīth al-Muʿtabara, Ammar b. Yasir – Ḥadīth #1

[1/-] Rijal al-Kashshi: Hamduwayh b. Nusayr and Ibrahim b. Nusayr from Ayyub from Safwan from Mu`awiya b. Ammar and another from Abi Abdillah عليه السلام who said: Ammar b. Yasir and Muhammad b. Abi Bakr could never tolerate that Allah Mighty and Majestic be disobeyed. Comments

Ammar b. Yasir is more famous than to need introduction. Sayyid al-Khoei says in his Mu`jam: the narrations that have come in praise of Ammar are so numerous as to approach Tawatur in their general meaning.

Muhammad b. Abi Bakr will have his own separate section.

I say: these words of the Imam were probably said in the context of the stance taken by both men against Uthman who had let loose his Umayyad relations on the wealth of the Muslims. They could not remain silent even if that was expedient and had to raise their voices and fulfill the obligation of Nahy anil Munkar. Ammar was hit until he developed a hernia in the stomach when he spoke out against Uthman’s innovations. Muhammad b. Abi Bakr played a critical role as the representative of the Egyptians who had come to Madina seeking redress of their grievances from the Caliph and subsequently in the discovery of the treacherous letter.

[-/1] رجال الكشي: حمدويه و إبراهيم ابنا نصير، عن أيوب، عن صفوان، عن معاوية بن عمار و غير واحد، عن أبي عبد الله عليه السلام قال: كان عمار بن ياسر و محمد بن أبي بكر لا يرضيان أن يعصي الله عز و جل

Muʿjam al-Aḥādīth al-Muʿtabara, Ammar – Ḥadīth #1

[1/214] al-Kafi: A number of our companions from Ahmad b. Muhammad from Muhammad b. Ismail from Ibrahim b. Abi al-Ballad from Muawiya b. Ammar who said: we were about thirty men in the presence of Abi Abdillah عليه السلام when my father entered in to see him. Abu Abdillah عليه السلام welcomed him, made him sit by his side and turned to him [to talk] for a long time, then Abu Abdillah عليه السلام said: Abi Muawiya has a private request so if you could all leave us, we all stood but my father said to me: return O Muawiya, so I returned. Abu Abdillah عليه السلام said: this one is your son? He [my father] said: yes, he claims that the people of Madina do something which is not permitted for them, he [the Imam] said: what is that? I [Muawiya] said: a Qurashi and a Hashimi woman mounts [a camel] by putting her hand on the head of a black slave and while her forearm is on his neck [for support]. Abu Abdillah عليه السلام said: O son – do you read the Qur’an? I said: yes, he said: read this verse: “there is no blame upon women [to expose themselves to] their fathers or their sons … or those their right hands possess [slaves]” (33:55), then he said: O son, there is no harm if the slave sees the hair and the shin [of a non-Mahram woman]. Comments

The Hadith seems to preserve Muawiya b. Ammar’s first direct verbal exchange with the master under the prodding of his father – a man honoured by the Imam [as can be clearly seen above]. This was to mark the start of a long period of tutelage under the Imam at the end of which Muawiya could be rightfully considered a foremost student of the school of Ahl al-Bayt. Nothing can better demonstrate this last claim than the fact that he has no less than 964 surviving narrations in the four books attributed to him.

al-Najashi says about him:

كان وجها في أصحابنا ومقدما، كثير الشأن، عظيم المحل، ثقة، وكان أبوه عمار ثقة في العامة

He was an eminent one among our companions and having precedence. Very meritorious and of great standing. Trustworthy. His father Ammar was considered trustworthy by the `Amma [proto-Sunnis].

Muawiya b. Ammar’s Kitab al-Hajj [i.e. containing his questions to al-Sadiq on the topic of Hajj] became one of the most widely transmitted books of the early period. A reconstruction of this book which has recently been published proves its comprehensiveness [there is next to no Bab in Hajj where we do not have a Hadith narrated by Muawiya]. In  fact one can claim without exaggeration that the true method of Hajj which the Shia perform today as taught to them by their `Aimma owes a lot to Muawiya’s scholarship.

[1/214] الكافي: عدة من أصحابنا، عن أحمد بن محمد، عن محمد بن إسماعيل، عن إبراهيم بن أبي البلاد، عن معاوية بن عمار قال: كنا عند أبي عبد الله […]

error: Alert: Content is protected!!