Sunday, June 27, 2010

Hadeeth : Aboo Bakr & ‘Umar Hung from a Tree is mawDoo’ (fabricated)

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السلام عليكم

There is a hadeeth which states that Imaam Mahdee عليه السلام will return and when he does he will take out Aboo Bakr and ‘Umar from their graves and put them on a tree. This hadeeth VERY VERY LONG  hadeeth, that is 36 pages long!




Sources for this narration are:
  1. Al-Majlisi, Bihaar Al-Anwaar, vol. 53, pg. 1 - 36
  2. Mustadark Al-Wasaa-il, vol. 15, ch. 22, pg. 301
Here is the Sanad (chain of narrators) to this hadeeth. (in Bihaar)

أَقُولُ رُوِيَ فِي بَعْضِ مُؤَلَّفَاتِ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ حَمْدَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي شُعَيْبٍ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ عَمْرِو بْنِ الْفُرَاتِ عَنْ مُحَمَّدِ بْنِ الْمُفَضَّلِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَأَلْتُ سَيِّدِيَ الصَّادِقَ ع

Here is the Sanad (chain of narrators) to this hadeeth. (in Mustadark)

الْحُسَيْنُ بْنُ حَمْدَانَ الْحُضَيْنِيُّ فِي كِتَابِهِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْحَسَنِيَّيْنِ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ عَنْ مُحَمَّدِ بْنِ مُفَضَّلٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ ع فِي حَدِيثٍ طَوِيلٍ قَالَ ع

Al-Hussayn bin Hamdaan (الْحُسَيْنِ بْنِ حَمْدَان) is Da'eef & Having a Corrupt (faasid) Belief according to:
1.       Al-Najaashee, Rijaal, pg. 67
2.       Ibn Al-GhaDaa-iree, Kitaab Al-Dua'faa, pg. 54
3.       Al-Hillee, Al-KhulaaSah, pg. 217
4.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 5, pg. 224, person # 3372



Muhammad bin Nayseer / NaSeer (أَبِي شُعَيْبٍ مُحَمَّدِ بْنِ نُصَيْر ) (Al-Naymaree) is Mal'oon (Accursed) & Ghullah according to:
1.       Al-Toosi, Rijaal, pg. 402
2.       Al-Hillee, Al-KhulaaSah, pg. 252 & pg. 274 (da'eef)
3.       Al-Hillee, Al-KhulaaSah, pg. 254 (mal'oon)
4.       Al-Khoei, Mu'jamm Rijaal A-Hadeeth, vol. 17, pg. 299, person # 11903



'Amr bin Al-Furaat (عَمْرِو بْنِ الْفُرَاتِ) has Da'eef & Ghullah (exaggerator) according to:
1.       Al-Toosi, Rijaal, pg. 362
2.       Al-Hillee, Al-KhulaaSah, pg. 240
3.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 13, pg. 50, person # 8779


Muhammad bin Furaat (
مُحَمَّدِ بْنِ فُرَاتٍ ) (Muhammad bin Moosa bin Al-Hasan bin Furaat) is Da'eef / Ghullah according to:
1.       Al-Kashee, Rijaal, pg. 521
2.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 17, pg. 281, person # 11845



Muhammad bin Al-MufaDDal(مُحَمَّدِ بْنِ الْمُفَضَّل) is Majhool (Unknown) according to:
1.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 17, pg. 269, person # 11818



Al-MufaDDal bin 'Umar (الْمُفَضَّلِ بْنِ عُمَرَ) is Da'eef Jiddan (Very Weak) according to:
1.       Ibn Al-GhaDaa-iree, Kitaab Al-Dua'faa, pg. 88
2.       Al-Najaashee, Rijaal, pg. 416
3.       Al-Hillee, Al-KhulaaSah, pg. 258

If you notice there is a slight variation of both the sanads provided. One says it has 'Amr bin Furaat and the other says it has Muhammad bin Furaat. 

I am leaning more towards Muhammad bin Furaat (Muhammad bin Moosa bin Furaat) because the tabaqa (path/way) of his hadeeth is through Muhammad bin NaSeer, the person present in the chain. Also, the Kunya of Muhammad bin Furaat is Aboo 'Amr, the same 'Amr name given by Majlisi in his sanad. So going by that, the guy in sanad is Muhammad bin Furaat and NOT 'Amr bin Furaat. Both are Da'eef anyways.

Due to the multitude of Da'eef / Majhool / Ghullah people, this hadeeth has to be graded as MawDoo' (fabricated) or at the minimum Da'eef Jiddan. I am more learning towards mawdoo' since the ghullaahs (exaggerators) present in the chain would narrate a hadeeth of this nature.

و عليكم السلام

Thursday, June 24, 2010

Minarets: Symbol of Islaam?

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السلام عليكم

I have always heard that minarets are the “symbol” of Islaam. Is this really true? Were there minarets built on a masjid during the time of the Prophet صلى الله عليه وآله? If not, when was the first minarets built?

What is the TRUE Islaamic concept regarding minarets?

According to Creswell, there have been two terms used to denote a minaret-like structure. One is, “المنارة” which means your normal minaret. And another term used is “الصومعة”, this term is to used to indicate a “tower-like” structure (The Evolution of Minaret, pg. 134)

And according to him (Creswell), Minarets were not around during the time of the Prophet صلى الله عليه وآله.
K. A. C. Creswell, The Evolution of the Minaret, taken from: The Burlington Magazine for Connoisseurs, vol. 48, No. 276, pg. 137:

Also Paul Johnson has said in his book titled Civilizations of the Holy Lands, that the first minarets were around 80 years after the Prophet’s صلى الله عليه وآله death (pg. 173).

The Great Muhaddith (hadeeth scholar) of the Sunnees, Al-Albaani, also came up with the conclusion that minarets were not around at the time of the Prophet صلى الله عليه وآله.
"In summary, that which I hold in this topic is that it has not been established that the minaret was known to be part of the masjid at the time of the Prophet صلى الله عليه وآله.
Source:
Al-Albaani, Al-Ajwibah Al-Naafi’ah, pg. 33

If minarets weren’t around at the time of the Prophetصلى الله عليه وآله, then who were the first to build minarets on a mosque?
Paul Johnsons provides us with an insight on who really built the first minaret in a mosque.
Paul Johnson, Civilizations of the Holy Land, pg. 177:

Creswell has also echoed the same thing as Paul Johnson, he too has stated that the first minarets were built in Damascus, in the “Great Umayyad Mosque”.

K. A. C. Creswell, The Evolution of the Minaret, taken from: The Burlington Magazine for Connoisseurs, vol. 48, No. 276, pg. 137:

Now, we delve into the world of hadeeth in the Shee’ah books, just to see if minarets were around at the time of the Prophet صلى الله عليه وآله.
مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْأَذَانِ فِي الْمَنَارَةِ أَ سُنَّةٌ هُوَ فَقَالَ إِنَّمَا كَانَ يُؤَذَّنُ لِلنَّبِيِّ ص فِي الْأَرْضِ فَلَمْ تَكُنْ يَوْمَئِذٍ مَنَارَةٌ
“I asked Abaa Al-Hasan عليه السلام about the recitation of Adhaan from the minarets – is it sunnah? He replied: At the time of the Holy Prophet صلى الله عليه وآله the adhaan was recited on the ground and there were no minarets in those days.
Source:
1.)  Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 14, pg. 284, hadeeth # 36
2.)  ‘Alee ibn Ja’far (7th Imaams brother), Masaa-il ‘Alee ibn Ja’far, pg. 233
3.)  Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 25, pg. 230, hadeeth # 6412
4.)  FayD Al-Kashaanee, Al-Waafee, vol. 7, pg. 255, hadeeth # 6690
Grading:
1.) Al-Majlisi has said this hadeeth is “Muwaththaq” (Reliable)
    
à Milaadh Al-Akhyaar, vol. 4, pg. 392

The reason why it is considered Muwaththaq (Reliable) is mainly because of 'Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, Al-Khoei said that 'Alee ibn AsbaaT is a Shee'ah Imaamee and his madhhab is good. (See: Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923)

So this hadeeth is actually graded as purely SaHeeH
.

كان منبره ثلاثة مراقي من الطرفاء استعملت امرأة لغلام لها نجار اسمه ميمون و كان مسجده بلا منارة و كان بلال يؤذن على الأرض
Imaam ‘Alee عليه السلام, describing the Prophet صلى الله عليه وآله and his masjid said:
“His pulpit had three steps and was made from (wood of) tamarisk, by a carpenter named Maymoon, and his masjid
had no minarets and Bilaal used to recite the adhaan (while standing) on the ground.”
Source:
Ibn Shahrashoob (d. 558), Manaaqib ‘Alee ibn Abee Taalib, vol. 1, pg. 171

There is a hadeeth if you look at it, at first glance it alludes to a minaret being there during the time of the Prophet, but after further investigation of the hadeeth and other supporting hadeeth that I have mentioned it does NOT talk about minarets at the time of the Prophet صلى الله عليه وآله. Here is the hadeeth:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ صَلِّ فِي مَسْجِدِ الْخَيْفِ وَ هُوَ مَسْجِدُ مِنًى وَ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ص عَلَى عَهْدِهِ عِنْدَ الْمَنَارَةِ الَّتِي فِي وَسَطِ الْمَسْجِدِ وَ فَوْقُهَا إِلَى الْقِبْلَةِ نَحْواً مِنْ ثَلَاثِينَ ذِرَاعاً وَ عَنْ يَمِينِهَا وَ عَنْ يَسَارِهَا وَ خَلْفِهَا نَحْواً مِنْ ذَلِكَ فَقَالَ فَتَحَرَّ ذَلِكَ فَإِنِ اسْتَطَعْتَ أَنْ يَكُونَ مُصَلَّاكَ فِيهِ فَافْعَلْ فَإِنَّهُ قَدْ صَلَّى فِيهِ أَلْفُ نَبِيٍّ وَ إِنَّمَا سُمِّيَ الْخَيْفَ لِأَنَّهُ مُرْتَفِعٌ عَنِ الْوَادِي وَ مَا ارْتَفَعَ عَنْهُ يُسَمَّى خَيْفاً
Pray in the Masjid al-Khayf - and it is the masjid of Mina, and it was a masjid of the Messenger of Allah - at the minarat which is at the middle of the Masjid and from it to the Qibla is around thirty arms length and to the right and to the left and to the back, so keep your mind on that, for if you can pray there, then do so for he prayed there a thousand times, so it was called Al-Khayf because it is high from a valley, and whatever is high off a valley is "khayf".
Source:
1.)  Al-Kulayni, Al-Kaafi, vol. 4, pg. 519, hadeeth # 4
2.)  Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 230, hadeeth # 690
3.)  Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 2, pg. 210, hadeeth # 2177
4.)  Al-Toosi, Tahdheeb Al-aHkaam, vol. 5, ch. 20, pg. 274, hadeeth # 14
5.)  Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 50, pg. 268, hadeeth # 6511
6.)  FayD Al-Kashaanee, Al-Waafee, vol. 14, pg. 1265, hadeeth # 114236

Grading:
1.) Al-Majlisi has said this hadeeth is Hasan KalSaHeeH (Hasan like a SaHeeH (hadeeth)
     
à Mir’aat Al-‘Uqool, vol. 18, pg. 211
2.) Al-Majlisi has said this hadeeth is Muwaththaq (Reliable)
     
à Milaadh Al-Akhyaar, vol. 8, pg. 145
Other Scholars Grading:
3.) Muqqaddis Al-Ardabeelee has said this hadeeth is SaHeeH (Authentic)
     
à Majma’ Al-Faa-idah wa Al-Burhaan fee SharH Irshaad Al-Adhhaan, vol. 7, pg. 372
4.) Al-‘Aamilee has said this hadeeth is SaHeeH (Authentic)
     
à Midaarak Al-aHkaam fee SharH ‘Ibaadaat Sharaa-‘I Al-Islaam, vol. 8, pg. 250
5.) Al-Majlisi I (Majlisi’s Father) has said this hadeeth is SaHeeH
     
à RawDah Al-Muttaqqoon, vol. 4, pg. 60

As you can see from the other aHaadeeth that I have narrated and the historical perspective, that this hadeeth does not mention a minaret AT the time of the Prophet صلى الله عليه وآله, rather it mentions a minaret at Masjid Al-Khayf at the time of Imaam Al-Saadiq عليه السلام, which he is said to be after the advent of minarets in the Islaamic Empire.

Since this happened after the Prophet صلى الله عليه وآله, what is the ruling concerning minarets? Here is what our Imaams have said concerning minarets.

Majority of the aHaadeeth in the Shee’ah books put minarets in a “negative” light. Here is a KhuTbah from Imaam ‘Alee عليه السلام regarding one of the signs of the Day of Judgment.

زخرفت المساجد و طولت المنارات
The Masaajid (Mosques) will be decorated/adorned, and Minarets will be elevated (lengthened)”
Source:
Al-Sadooq, Kamaal Al-Deen, vol. 2, pg. 526, ch. 47, hadeeth # 1

As you can see, minarets fall under the general hadeeth of “not to adorn your masaajid (mosques)”. This hadeeth can be found in Sunnee books as well.

حدثنا محمد بن الصباح بن سفيان أخبرنا سفيان بن عيينة عن سفيان الثوري عن أبي فزارة عن يزيد بن الأصم عن ابن عباس قال قال رسول الله صلى الله عليه وسلم ما أمرت بتشييد المساجد قال ابن عباس لتزخرفنها كما زخرفت اليهود والنصارى .
 “I have not been commanded to build lofty mosques.” Ibn ‘Abbaas said: You are going to adorn (mosques) as the Jews and Christians adorn (their places of worship).
Source:
Abee Dawood, Sunan, hadeeth # 448
Grading:
Al-Albaani has said this hadeeth is SaHeeH
à SaHeeH wa Da’eef Ibee Dawood, vol. 1, hadeeth # 448

This is also why it is not good to have gold in your masjid.

There is a hadeeth from our Imaams that allow minarets, but it cannot be taller than the masjid. This way it does NOT go against the general hadeeth of “not to adorn your masaajid”. Here is the hadeeth.

أَحْمَدُ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّ عَلِيّاً ع مَرَّ عَلَى مَنَارَةٍ طَوِيلَةٍ فَأَمَرَ بِهَدْمِهَا ثُمَّ قَالَ لَا تُرْفَعُ الْمَنَارَةُ إِلَّا مَعَ سَطْحِ الْمَسْجِدِ

From Ja`far (عليه السلام) from his father from his fathers from `Alee (عليه السلام) that `Alee passed by a tall minaret, and he commanded it to be demolished, then he (عليه السلام) said: “Do not raise/elevate the minarets except (that it is) to the height/surface of the masjid”
Source:
1.)  Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 239, hadeeth # 722
2.)  Al-Toosi, Tahdheeb Al-aHkaam, vol. 3, ch. 25, pg. 256, hadeeth # 30
3.)  Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 25, pg. 230, hadeeth # 6413
4.)  FayD Al-Kashaanee, Al-Waafee, vol. 7, pg. 494, hadeeth # 6428
Grading:
1.) Al-Majlisi has said this hadeeth is Da’eef ‘Ala Mashhoor
(Famous weak hadeeth (amongst the scholars)
    
à Milaadh Al-Akhyaar, vol. 5, pg. 483

One thing I would like to say is, I noticed Al-Majlisi usually grades the hadeeth with Al-Nawfalee & Al-Sakoonee as "da'eef 'ala mashhoor"

After doing more research on these two narrators. Al-Nawfalee & Al-Sakoonee. From what I have seen is they both are thiqah (trustworthy).

1.) Al-Nawfalee (Al-Hussayn bin Yazeed Al-Nawfalee) has said to be thiqah according to:
Source:
1.     Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 6, pg. 113

There have been some remarks about his (Al-Nawfalee) narrations.
و قال قوم من القميين إنه غلا في آخر عمره و الله أعلم و ما رأينا له رواية تدل على هذا
"And the people of Qum (said that) he turned ghullah at the end of his life, And Allaah knows best, and said: I didn't see in his aHaadeeth proof for that"
Source:
1.       Al-Najaashi, Rijaal, pg. 38
2.       Al-Hillee, Al-KhulaaSah, pg. 217

So Najaashi disregards the fact that it is said that he (Al-Nawfalee) turned ghullah.This is one of the reasons why Al-Khoei has considered him "thiqah" (trustworthy).

2.) Al-Sakoonee (Ismaa'eel bin Abee Ziyaad Al-Sakoonee) has said to be thiqah but an 'aamee (non Shee'ah) according to:

1.       Al-Hille, Al-KhulaaSah, pg. 199
2.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 3, pg. 105, hadeeth # 1283
3.       Al-Toosi, Al-'Uddah, vol. 1, pg. 149

I would like to put what Al-Toosi has said in his book Al-'Uddah concerning Al-Sakoonee.
، لأجل ما قلناه عملت الطائفة بما رواه حفص بن غياث ، و غياث بن كلوب ، و نوح بن دراج ، و السكوني
"According to what we have mentioned above, the Shee'ahs have accepted and implemented the reports of…Al-Sakoonee”

Source:
·         Al-Toosi, Al-'Uddah, vol. 1, pg. 149

So as you can this hadeeth is NOT da'eef 'ala mashhoor, but it will be graded as Muwwaththaq (Reliable).


Here is what Al-Toosi has said regarding Minarets:
و المنارة لا يجوز أن تعلى على حائط المسجد و يكره الأذان في الصومعة
“It is NOT permissible to have the minaret above (taller) the wall of the masjid, and it is makrooh (disliked) to (recite) the adhaan in a tower”
Source:
Al-Toosi, Al-MabsooT fee Fiqh Imaamiyyah, vol. 1, pg. 96

Here is also another quote from Al-Toosi, this time regarding Masjid and Minarets:



و يستحبّ أن لا تعلّى المساجد، بل تكون وسطا
"It is mustahab not to build mosques too high, but to build them moderately."
و لا يجوز أن تكون مزخرفة أو مذهّبة
“It is NOT permissible to decorate or to use gold (in the masjid).”
و لا يجوز أن تبنى المنارة في وسط المسجد، بل ينبغي أن تبنى مع حائطه، و لا تعلّى عليه على حال.
“It is NOT permissible to build the minarets in the center of the masjid, but it is better to build it in the wall (of the masjid). It should not be higher than the mosque itself “
Source:
·         Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawa, pg. 108 - 109





Here is what a major contemporary fiqh book has said concerning Minarets:

(Taken from my personal copy of Al-`Urwah Al-Wuthqa*, vol. 2, Kitaab Al-Salaah, Section: Some of the aHkaam of the Masjid , pg. 408, Ruling # 11)

الحادي عشر: يكره تعلية جدران المساجد و رفع المنارة عن السطح و نقشها بالصور غير ذوات الأرواح و أن يجعل لجدرانها شرفا و أن يجعل لها محاريب داخلة
“Eleven: It is hated (makrooh) to raise the walls of the masaajid, and to raise the minarets from the ceiling (of the masjid), and (have) a drawn picture without containing a soul…”
Source:
1.     Al-Yazdee, Al-`Urwah Al-Wuthqa, vol. 2, pg. 408, condition # 11

* Al-`Urwah Al-Wuthqa is a contemporary principle fiqh book, that has extensive detail on every ruling, as well as commentary that has been added by major scholars such as Al-Khoei, Al-Khomeini, Al-Seestaanee, Al-Lankaraanee, Kashf Al-GhiTaa’, Al-Gulpaygaanee, Al-Burujerdi, etc. This book is taught in the dars al-khaarij of the hawzahs for up and coming mujtahids



There is an ijmaa’ (consensus) amongst the ‘ulemaa that one of the mustaHab (recommended) acts of reciting the Adhaan is to read it on an “elevated place”.

قائما على مرتفع
“(He Should be) Standing on a high (elevated) place”
Source:
1.) Muhaqqiq Al-Hillee, Sharaa-i’ Al-Islaam, vol. 1, pg. 65
2.) Muhaqqiq Al-Hillee, Al-Mu’tabar fee SharH Al-MukhtaSar, vol. 1, pg. 27
3.) Shaheed Al-Thaanee, Masaalik Al-Afhaam, vol. 1, pg. 185
4.) ‘Allaamah Hillee, Irshaad Al-Adhhaan, vol. 1, pg. 251
5.) ‘Allaamah Hillee, TabSirah Al-Mut’alameen, pg. 42
6.) Al-Muqqadis Al-Ardabeelee, Majma’ Al-Faa-idah, vol. 2, pg. 171
7.) Al-‘Aamilee, Midaarak Al-aHkaam, vol. 3. pg. 270
8.) Al-Sabzawaaree, Dhakheerah Al-Ma’aad, vol. 2, pg. 255

و أن يكون على مرتفع إجماعا
“And there is an ijmaa’ (consensus) to be on an high (elevated) place.”
Source:
1.) ‘Allaamah Hillee, Tadhkirah Al-Fuquhaa, vol. 3, question # 179, pg. 81
2.) ‘Allaamah Hillee, Nihaayah Al-iHkaam, vol. 1, pg. 424

They (the ‘ulemaa) have taken this ruling from this hadeeth.

َ يَقُولُ ص لِبِلَالٍ إِذَا دَخَلَ الْوَقْتُ يَا بِلَالُ اعْلُ فَوْقَ الْجِدَارِ وَ ارْفَعْ صَوْتَكَ بِالْأَذَان
“When the time (for prayer) entered, the Prophet صلى الله عليه وآله would tell Bilaal: “O Bilaal, Climb on the wall and raise your voice (to call out) the adhaan”
Source:
1.) Al-Kulayni, Al-Kaafi, vol. 3, pg. 307, hadeeth # 31
2.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, ch. 6, pg. 58, hadeeth # 46
Grading:
Al-Majlisi has said this hadeeth is Da’eef ‘ala Mashhoor (Weak hadeeth based on the famous view)
à Mir’aat Al-‘Uqool, vol. 15, pg. 94
à Milaadh Al-Akhyaar, vol. 3, pg. 479


Al-Majlisi grades the Hadeeth in Al-Kaafi as Da`eef, but there is another chain that is SaHeeH found in Al-Barqee’s Al-MaHaasin that Al-`Aamilee quotes in his Wasaa’il as well (See: Wasaa’il Al-Shee`ah, vol. 5, pg. 411, hadeeth # 6957). Here is the SaHeeH chain, this is an EXCELLENT chain!



أَحْمَدُ بْنُ مُحَمَّدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ
 Source:
1.     Al-Barqee, Al-MaHaasin, vol. 1, ch. 51 – Reward of Adhaan, pg. 48, hadeeth # 67



Before I conclude, I would like to add a hadeeth so we can all benefit together, regarding one of the Sunnah acts of reciting the adhaan.

 عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ السُّنَّةُ أَنْ تَضَعَ إِصْبَعَيْكَ فِي أُذُنَيْكَ فِي الْأَذَانِ
“It is from the Sunnah (for a man) to put his fingers in his ears when (he recites) the adhaan.”
Source:
1.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 284, hadeeth # 37
Grading:
1.) Al-Majlisi has said this hadeeth is SaHeeH (Authentic)
    
à Milaadh Al-Akhyaar, vol. 4, pg. 392

 وَ رَوَى الْحَسَنُ بْنُ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مِنَ السُّنَّةِ إِذَا أَذَّنَ الرَّجُلُ أَنْ يَضَعَ إِصْبَعَيْهِ فِي أُذُنَيْهِ
“It is from the sunnah when the adhaan (is recited) for the man (reciting) to put his fingers in his ears”
Source:
1.) Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 284, hadeeth # 873
Grading:
1.) Al-Majlisi I (Majlisi’s Father) has said the sanad (chain of narrators) to this hadeeth is Hasan KalSaHeeH (Hasan like a SaHeeH (hadeeth)
    
à RawDah Al-Muttaqoon, vol. 3, pg. 535

One thing I would like to comment on regarding this hadeeth. Al-Hasan bin Al-Sirree is actually majhool (Unknown) according to Al-Khoei (See: Mu’jam Rijaal Al-Hadeeth, vol. 4, pg. 340, person # 2838), but the good thing is, the tareeq (path/way) of Al-Hassan bin Al-Sirree in Al-Sadooq’s book is SaHeeH. Since the only weakness regarding this hadeeth is because Al-Hasan bin Al-Sirree is majhool, while the rest of the sanad is SaHeeH, this specific hadeeth will actually be graded as mu’tabar (valid), since we already have a SaHeeH hadeeth with the same matn (content).

This is one of the sunnah acts regarding the recitation of the adhaan, inshaa-Allaah, we will all try to implement this.

In conclusion, minarets are NOT the symbol of Islaam. Just because it is known to be a Muslim thing this cannot be regarded as a “symbol” for us, since there are a lot of things in which Muslims do that we would not like for someone to call it a “symbol of Islaam”. It cannot be considered a symbol of Islaam when it was NOT around at the time of the Prophet صلى الله عليه وآله. Also, the current minarets you see all over the Muslim world is against the teachings of the Ahl Al-Bayt عليه السلام, because minarets today are WAY HIGHER than the height of the masjid, which is another reason why it cannot be regarded as a “Symbol of Islaam”


If you notice, the first person to implement minarets in Islaam was under the rulership of guess who? Mu`aawiyah and the Umayyads. One a side note, did you know Shaam is where he put it, where there are many jews and christains. Hmm, That is a little too coincidental to me. Seems like he was imitating the kuffaar. 


If this was such a good thing, wouldn't Imaam `Alee (AS) have done that to the Masjid Al-Koofa when he was khaleefah, but he didn't.  This practice of adorning your masjid and putting minarets is considered imitating the kuffaar and this has been implemented by the Umayyads.


So are we suppose to follow the Sunnah of the Ahl Al-Bayt (AS) or the sunnah of the Umayyads?

و عليكم السلام

Wednesday, June 23, 2010

The Misconception of Jesus and the Sanhedrin Trial

Click Here to download this article in PDF format.
Here is an excellent article that Qa’im ibn Mohamad wrote:
السلام عليكم

I would like to analyze the alleged trial of Jesus عليه السلام, depicted by the New Testament, in front of the Jewish Sanhedrin.

The Sanhedrin was essentially an ancient and holy religious court in Palestine. It consisted of an assembly or council of 71 Jewish judges, one from each city of Palestine. The Sanhedrin would hold trials for the Children of Israel and rule based on the Mosaic laws and works of scholars. It was formally dissolved due to Roman persecution.

In relation to the Gospels, the Sanhedrin conspired against the Messiah
عليه السلام by paying Judas Iscariot 30 pieces of silver in exchange for Jesus عليه السلام. The witnesses at the trial of Jesus عليه السلام claimed that he had committed blasphemy, which was a capital crime.

Chaim H. Cohn, the late Israeli Supreme Court Justice, was an expert on ancient Jewish law. In his book Reflections on the Trial and Death of Jesus, where Cohn asks questions and casts doubt on the story of Jesus’ trial, he outlined 22 conditions that a trial must pass before heading to the Sanhedrin. The Jews hold these conditions and traditions very highly, as it is a well-documented religious tradition that was carried out for centuries. If a trial had violated any of the 22 conditions, it was immediately thrown out and not conducted. I wanted to analyze the trial of Jesus according to the Gospels in relation to these 22 conditions, to see if this trial was probable and really could have taken place.

Laws of the Sanhedrin Regarding Trials:

1. There was to be no arrest by religious authorities that was effected by a bribe Ex. 23:8
2. There were to be no steps of criminal proceedings after sunset.
3. Judges or Sanhedrin members were not allowed to participate in the arrest.
4. There were to be no trials before the morning sacrifice.
5. There were to be no secret trials, only public.
6. Sanhedrin trials could only be conducted in the Hall of Judgment of the Temple Compound.
7. The procedure was to be first the defense and then the accusation.
8. All may agree in favor of acquittal, but all may not argue in favor of conviction.
9. There were to be two or three witness and their testimony had to agree in every detail. Deu. 19:15.
10. There was to be no allowance for the accused to testify against himself.
11. The High Priest was forbidden to rent his garments. Leviticus 21:10
12. Charges could not originate with the judges; they could only investigate charges brought to them.
13. The accusation of blasphemy was only valid if the name, of G-d, itself was pronounced (and heard by 2 witnesses).
14. A person could not be condemned on the basis of his own words alone.
15. The verdict could not be announced at night, only in the daytime.
16. In cases of capital punishment, the trial and guilty verdict could not occur at the same time but must be separated by at least 24 hours.
17. Voting for he death penalty had to be done by individual count beginning with the youngest so the young would not be influenced by the elders.
18. A unanimous decision for guilt shows innocence since it is impossible for 23-71 men to agree without plotting.
19. The sentence could only be pronounced three days after the guilty verdict.
20. Judges were to be humane and kind.
21. A person condemned to death was not to be scourged or beaten beforehand.
22. No trials are allowed on the eve of the Sabbath or on a feast day.

More info: http://jdstone.org/c...es/s_trial.html
http://jdstone.org/cr/pages/jezuz.html

1. Was there a bribe? Yes - the council allegedly bribed Judas Iscariot, one of the disciples of Jesus
عليه السلام. "Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said, ‘What will you give me if I betray him to you?’ They paid him thirty pieces of silver. And from that moment he began to look for an opportunity to betray him." (Matthew 26:14-16)

2. The criminal proceeding was happening throughout the night. My proof is Matthew 26, when Jesus
عليه السلام is arrested, taken to the criminal hearing, and Peter رضي الله عنه denies him three times. Verse 34 "this night before the rooster crows, you will deny Me three times". Verses 40 and 45, the disciples are sleeping. Verses 57-68, the criminal hearing, testimonies, and witnesses are taking place. 69-74, Peter is outside in the courtyard denying Jesus. Verse 75, the rooster crows. All of this was at night, and therefore, illegal by Jewish trial laws.

3. Chief priests, elders, and scribes took part in the arrest. "And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders." (Mark 14:43)

4. No trials before morning sacrifice - see point number 2.

5. I don't know if the trial was conducted in secret, but Luke 22:54 alleges that Peter had followed the arrest in a distance. John 18:16 says Peter stood outside the courthouse, at the courtyard (which is confirmed by other Gospels). In other words, Peter, who was the best friend of Jesus had secretly followed those that arrested him and did not walk inside the "public trial".

6. The trial did not take place in the Hall of Judgment or Temple Compound. It took place in a house. "Having arrested Him, they led Him and brought Him into the high priest's house... (Luke 22:54)

7. In none of the Gospel accounts was Jesus given a defense procedure prior to their accusations and the trial's false witnesses, which yet again breaks another Sanhedrin code.

8. All argued in favor of conviction; we find no evidence that any of them were not in favor. "Now the chief priests, the elders, and all the council sought false testimony against Jesus to put him to death" (Matthew 26:59) First person not in favour was Pilate.

9. The testimonies of the witnesses are all thrown out by the Sanhedrin in Mark 14:55. Then two witnesses said that they had heard Jesus
عليه السلام say that he will destroy the Temple and rebuild it in 3 days. Mark 14:59 says even these two testimonies did not agree. Therefore, not fulfilling this requirement.

10. Jesus
عليه السلام practically testifies against himself by keeping silent as the witnesses bore false testimonies. In all accounts, Jesus kept silent when questioned if he had threatened to destroy and rebuild the Temple, which according to Mark, was a false and inconsistent testimony. Jesus MUST answer to this accusation to fulfill the requirements of the Sanhedrin. Also, to claim to be the son of God (in Hebrew, it means a righteous person) and/or Messiah is not a crime in Mosaic law, and therefore a blasphemy sentence cannot be achieved from this.

11. The high priest ripped his clothes. Mark 14:63-64: "Tearing his clothes, the high priest said, 'What further need do we have of witnesses? You have heard the blasphemy; how does it seem to you?' And they all condemned him to be deserving of death."

12. The initial charges in Mark 14:56-59 were not the ones acted on. The Sanhedrin had acted on the question posed by the high priest in verse 61, "Are you the Christ, the Son of the Blessed?", in 62 Jesus says he is, in 63-64 the high priest says "What further need do we have of witnesses? You have heard the blasphemy! What do you think?" and all condemned him to death. Therefore, the charge acted on was the one initiated by the high priest and not the ones brought forth from the witnesses.

13. Jesus
عليه السلام did not pronounce the name of God (YHVH) and therefore did not blaspheme.

14. One cannot be condemned based on words alone - Jesus was condemned based on his words alone, in every version of the trial. His crime was the claim to be the son of God and Messiah, both of which are not a crime in Mosaic law.

15. The trial and verdict was all done at night before the rooster had crowed, as proven earlier.

16. The trial and verdict was all done within the same night, therefore, violating the 24 hour gap rule.

17. The high priest announced the verdict initially, and not in order from youngest to oldest (or any particular order).

18. A unanimous decision in the Sanhedrin equals innocence, since an entire council of 23-71 men cannot agree together without illegal plotting. The council was unanimous, therefore Jesus
عليه السلام would have been let free and not convicted

19. The council immediately brought Jesus to Pilate in Mark 15:1, and the crucifixion took place in the third hour of the same day (Mark 15:25).

20. The Judges, elders, and scribes had beaten the Messiah
عليه السلام throughout the trial, mocked him, and later followed him to the crucifixion, mocked him more, made a crown of thorns, etc.

21. Mark 14:65, Jesus was blindfolded and beaten at the courthouse.

22. Mark 14 indicates that it was indeed Passover (verse 14). Luke 22 as well.

Therefore, I conclude that the trial of Jesus according to the Gospels violated each of the 22 conditions. Traditionally, in Judaism, a trial is thrown out if one condition was violated, but here we see the violation of the entire structure of this trial and sentence. What is also interesting is that none of the 4 Gospel writers actually point out that the Jews had conducted this trial upside down; there is no mention that procedures had been broken, pointing to the authors’ likely ignorance over such important facts of Jewish judicial tradition.

These facts speak volumes about the historical accuracy of the New Testament. The likelihood of this taking place is very improbable, as the Sanhedrin strictly followed its code and traditional procedures in most trials. What we find in the Gospels resembles the Sanhedrin in no way. This means that either a) the authors were awfully misinformed on the traditions of the Sanhedrin, as they were Greeks, b ) the Jews had unusually and deliberately violated all of their traditions without the Gospel writers making note of this, or c) the trial simply did not occur. Either way, the story does not really add up.