What to do and not to do Sajdah Upon

السلام عليكم

I have seen a lot of questions from our Shee`ahs regarding why we do sajdah upon the specific things we do sajdah on. Unfortunately, instead of quoting from our Shee`ah books, on why we do Sajdah upon certain things, they take out Al-Bukhaaree, to prove their point, even when they are speaking to their own Shee`ahs.

Here are various aHaadeeth and classical scholarly opinion on what you can and cannot do sajdah upon.

وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ السُّجُودُ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ

”He (عليه السلام) said: Sajdah is upon what grows (from) the earth except what (can be) eaten or worn”

Source:

1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 268, hadeeth # 830

Grading:

1.     Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth has a SaHeeH Sanad
à Lawaama` SaaHibaqaraanee, vol. 3, pg. 443

…قَالَ السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ…

“He (عليه السلام) said: Sajdah is not allowed except upon the earth or what grows (from) the earth, except what (can be) eaten or worn”

Source:

1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 272, hadeeth # 843

Grading:

1.     Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH
à RawDah Al-Muttaqqeen, vol. 2, pg. 190

وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ السُّجُودُ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ

He (عليه السلام) said: “Sajdah is upon what grows (from) the earth except what (can be) eaten or worn”

Source:

1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 234, hadeeth # 132

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Milaadh Al-Akhyaar, vol. 4, pg. 256

…قَالَ السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ…

He (عليه السلام) said: “Sajdah is not allowed except upon the earth or upon what grows (from) the earth except what (can be) eaten or worn”

Source:

1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 234 - 235, hadeeth # 133

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Milaadh Al-Akhyaar, vol. 4, pg. 256

Here are classical scholarly opinion regarding what you can and cannot prostrate on.

قال الصادق عليه السلام: اسجدوا على الأرض أو (على ما أنبتت) الأرض، إلا ما أكل أو لبس

Al-Saadiq (عليه السلام) said: “(Do!) Sajdah upon the earth [or what grows (from)] the earth, except what (can be) eaten or worn”

Source:

1.     Al-Sadooq & Al-Sadooq’s Father, Al-Hidaayah fee Al-Usool wa Al-Furoo`, vol. 1, pg. 140

أسجد على الأرض، أو على ما أنبتت الأرض، إلا ما أكل أو لبس

”Sajdah upon the earth, or upon what the earth grows, except what (can be) eaten or worn”

Source:

1.       Al-Sadooq, Al-Muqni`, pg. 85

و لا يجوز السّجود إلّا على الأرض أو ما أنبتته الأرض، إلّا ما أكل أو لبس، و لا يجوز السّجود على القبر

“And sajdah is not allowed except upon the earth or what grows (from) the earth, except what (can be) eaten or worn, and sajdah is not allowed upon the grave”

Source:

1.       Al-Toosi, Al-Nihaayah fee Mujarrid Al-Fiqh wa Al-Fataawa, pg. 101

السجود يجب أن يكون على الأرض الطاهرة، و على ما أنبتت الأرض الا ما أكل، أو لبس

“Sajdah must be upon pure earth, and upon what grows (from) the earth, except what (can be) eaten, or worn”

Source:

1.       Al-Muhaqqiq Al-Hillee (d. 676 AH), Al-Mu`tabar fee SharH Al-MukhtaSir, vol. 2, pg. 119

Now, you are probably wondering, how come we can’t do it on our muSallah (prayer rug) or the carpet, since it is made from the earth (i.e. cotton, linen, fabric, etc). Here is the reason why we do not do sajdah upon those things.  

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ أَسْجُدُ عَلَى الزِّفْتِ يَعْنِي الْقِيرَ فَقَالَ لَا وَ لَا عَلَى الثَّوْبِ الْكُرْسُفِ وَ لَا عَلَى الصُّوفِ وَ لَا عَلَى شَيْ‏ءٍ مِنَ الْحَيَوَانِ وَ لَا عَلَى طَعَامٍ وَ لَا عَلَى شَيْ‏ءٍ مِنْ ثِمَارِ الْأَرْضِ وَ لَا عَلَى شَيْ‏ءٍ مِنَ الرِّيَاشِ‏

“I (asked) Aboo Ja`far (عليه السلام), ‘Can I (do) sajdah on asphalt meaning tar (i.e. cement)?’ He (عليه السلام) said: ‘No, and not upon cotton clothing, and not upon wool, and not upon anything from animals and not upon food and not upon fruits from the earth, and not upon things from feathers’”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 330, hadeeth # 2

Grading:

1.     Al-Majlisi said this hadeeth is Hasan Kal-SaHeeH (Hasan like a SaHeeH (hadeeth))
à Mir’aat Al-`Uqool, vol. 15, pg. 144

وَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يُسْجَدُ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا الْقُطْنَ وَ الْكَتَّانَ

Aboo `Abd Allaah (عليه السلام) said: “No Sajdah except upon the earth or what grows (from) the earth except cotton and linens”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 330, hadeeth # 1

2.       Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, ch. 15, pg. 303, hadeeth # 81

3.       Al-`Aamilee, Wasaa’il Al-Shee`ah, vol. 5, pg. 344 - 345, hadeeth # 6745

وَ فِي الْخِصَالِ بِإِسْنَادِهِ عَنِ الْأَعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي حَدِيثِ شَرَائِعِ الدِّينِ قَالَ لَا يُسْجَدُ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا الْمَأْكُولَ وَ الْقُطْنَ وَ الْكَتَّانَ

He (عليه السلام) said: “No sajdah except upon the earth or what grows (from) the earth except what is eaten, cotton, and linen”

Source:

1.     Al-Sadooq, Al-KhiSaal, vol. 2, pg. 603, hadeeth # 9

2.       Al-`Aamilee, Wasaa’il Al-Shee`ah, vol. 5, pg. 344, hadeeth # 6742

Now, here is a Hadeeth that shows the Hikmah (wisdom) and reason to “Why” we do sajdah on the things that are mentioned and not on other things. The Imaam (عليه السلام) has explained it beautifully.

قَالَ هِشَامُ بْنُ الْحَكَمِ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَمَّا يَجُوزُ السُّجُودُ عَلَيْهِ وَ عَمَّا لَا يَجُوزُ قَالَ السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَا الْعِلَّةُ فِي ذَلِكَ قَالَ لِأَنَّ السُّجُودَ خُضُوعٌ لِلَّهِ عَزَّ وَ جَلَّ فَلَا يَنْبَغِي أَنْ يَكُونَ عَلَى مَا يُؤْكَلُ أَوْ يُلْبَسُ لِأَنَّ أَبْنَاءَ الدُّنْيَا عَبِيدُ مَا يَأْكُلُونَ وَ يَلْبَسُونَ وَ السَّاجِدُ فِي سُجُودِهِ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ فَلَا يَنْبَغِي أَنْ يَضَعَ جَبْهَتَهُ فِي سُجُودِهِ عَلَى مَعْبُودِ أَبْنَاءِ الدُّنْيَا الَّذِينَ اغْتَرُّوا بِغُرُورِهَا وَ السُّجُودُ عَلَى الْأَرْضِ أَفْضَلُ لِأَنَّهُ أَبْلَغُ فِي التَّوَاضُعِ وَ الْخُضُوعِ لِلَّهِ عَزَّ وَ جَلَّ

Inform me of what it is permitted to do sujood upon and what is not permitted. He said: Sujood is not allowed except for upon the earth or what the earth grows except that which is eaten or worn. So he said to him: May I be your sacrifice, what is the reason for that? He (عليه السلام) said: It is because sujood is submission to Allah, (عَزَّ وَ جَلَّ), so it is not appropriate that it be upon what it eaten and worn. For the sons of the dunyaa (world) are worshipers of what they wear and eat. And the prostrator in his sujood is in the worship of Allah, (عَزَّ وَ جَلَّ), so it is not appropriate that he place his forehead in his sujood upon that which is worshiped by the sons of the dunyaa (world), having been deceived by its deception. And sujood upon the earth is better for it is more (conducive) to attaining humility and submission to Allah, (عَزَّ وَ جَلَّ).

Source:

1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 272, hadeeth # 843

Grading:

1.     Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH
à RawDah Al-Muttaqqeen, vol. 2, pg. 190

السلام عليكم

Du`aa for Entering and Leaving the Bathroom, and Doing WuDoo'

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا دَخَلْتَ الْمَخْرَجَ فَقُلْ بِسْمِ اللَّهِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخَبِيثِ الْمُخْبِثِ الرِّجْسِ النِّجْسِ الشَّيْطَانِ الرَّجِيمِ فَإِذَا خَرَجْتَ فَقُلْ بِسْمِ اللَّهِ الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِنَ الْخَبِيثِ الْمُخْبِثِ وَ أَمَاطَ عَنِّي الْأَذَى وَ إِذَا تَوَضَّأْتَ فَقُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَ اجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 3, Kitaab Taharah, pg. 16, hadeeth # 1

Grading:

1.     Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 13, pg. 53

“I heard Abaa `Abd Allaah (عليه السلام) say:


When Entering the Bathroom say:

بِسْمِ اللَّهِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخَبِيثِ الْمُخْبِثِ الرِّجْسِ النِّجْسِ الشَّيْطَانِ الرَّجِيمِ

 ‘bismillaahi allaahumma innee a`oodhubika minal khabeethil mukhbithir rijsin-najisish-shayTaanir rajeem’ (In the name of Allaah, O Allaah, I seek protection with You against the filth and the filthy, najis shayTaan, the accursed)

When exiting the Bathroom say:

بِسْمِ اللَّهِ الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِنَ الْخَبِيثِ الْمُخْبِثِ وَ أَمَاطَ عَنِّي الْأَذَى
“bismillaah, alHamdulillaahil ladhee `aafaanee minal khabeethil mukhbith wa amaaTa `annil-adha” (In the name of Allaah, All Praise belongs to Allaah who has saved me from the filth and filthy and has removed me from hardship)

When doing your wuDoo' say:

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَ اجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“Ash-hadu Anlaa ilaha illillaah allaahummaj-j`alnee minat-tawaabeen waj-j`alnee minal mutaTahhireen wal-Hamdulillaahi rabbil `aalameen” (I testify that no one is worthy of worship, except Allaah, O Allaah, make me (of those who) repent, and make me (of those who) are clean, and All praise belongs to Allaah, Lord of the Worlds)

Hatred of Delaying Maghrib Salaah until the Appearance of Stars

السلام عليكم

In Shee`ah Islaam, the maghrib salaah begins when the sun sets, and the disappearance of the redness from the eastern horizon. We must NEVER try to delay our Maghrib Salaah intentionally.

We have aHaadeeth that says to do your maghrib salaah with ONE star in the sky, this Hadeeth does not contradict this article, in this article it is talking about stars in the sky, while the other aHaadeeth talk about one star in the sky. You can see one star in the sky basically right away as soon as the time of maghrib enters, you should see ONE star in the sky.

Here is Al-Toosi talking about the timing of Salaah Al-Maghrib:

و أوّل وقت صلاة المغرب عند غيبوبة الشّمس. و علامته سقوط القرص. و علامة سقوطه عدم الحمرة من جانب المشرق. و آخر وقته سقوط الشّفق، و هو الحمرة من ناحية المغرب

“The first time of Salaah Al-Maghrib is at the disappearance of the sun, and the sign is the falling of the disk (sun’s disk) (i.e sunset). The sign of the sunset is the absence of the redness (in the sky) from the east side. The final time (of maghrib) is the disappearance of the shafaq (evening twilight), and it is the (disappearance of) redness in terms of the west side.”
Source:

1.     Al-Toosi, Al-Nihaayah fee Majarrad Al-Fiqh wa Al-Fataawa, pg. 59

Now, unfortunately a lot of Shee`ahs delay their Maghrib Salaah until the appearance of stars in the sky, sometimes you see this happening in Shee`ah Masaajid as well.

This is totally against Shee`ah Islaam, actually this has been stated to be the belief of the followers of the KhaTTaabee faith. The KhaTTaabee faith is the faith that followed Aboo Al-KhaTTaab Muhammad bin Abee Zaynab.

Delaying your Maghrib Salaah until there are stars is the belief of the people who follow Aboo KhaTTaab.

وَ عَنْهُ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ ذَرِيحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أُنَاساً مِنْ أَصْحَابِ أَبِي الْخَطَّابِ يُمَسُّونَ بِالْمَغْرِبِ حَتَّى تَشْتَبِكَ النُّجُومُ قَالَ أَبْرَأُ إِلَى اللَّهِ مِمَّنْ فَعَلَ ذَلِكَ مُتَعَمِّداً

"I said to Abee `Abd Allaah (عليه السلام) that people from companions of Abee Al-KhaTTaab (do) maghrib in the dark until the appearance of stars. He (عليه السلام) said: Allaah (سبحانه و تعالى) does bara’a (disassociates from him) from one who does this intentionally.
Source:

1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 33, hadeeth # 53

Grading:

1.     Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Milaadh Al-Akhyaar, vol. 3, pg. 407

وَ قَالَ قُلْتُ لَهُ إِنَّ أُنَاساً مِنْ أَصْحَابِ أَبِي الْخَطَّابِ يُمَسُّونَ بِالْمَغْرِبِ حَتَّى تَشْتَبِكَ النُّجُومُ قَالَ فَقَالَ أَبْرَأُ إِلَى اللَّهِ مِمَّنْ يَفْعَلُ هَذَا مُتَعَمِّداً

"I said to Abee `Abd Allaah (عليه السلام) that people from companions of Abee Al-KhaTTaab (do) maghrib in the dark until the appearance of stars. He (عليه السلام) said: Allaah (سبحانه و تعالى) does bara’a (disassociates from him) from one who does this intentionally.
Source:

1.     Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 253 - 254, hadeeth # 41

Grading:

1.     Al-Majlisi said this hadeeth is Muwaththaq (reliable)
à Milaadh Al-Akhyaar, vol. 4, pg. 309

و بهذا الإسناد عن إبراهيم عن أبي أسامة قال قال رجل لأبي عبد الله (ع) أؤخر المغرب حتى تستبين النجوم؟ قال فقال خطابية إن جبريل أنزلها على رسول الله (ص) حين سقط القرص.

“A man (asked) Abaa `Abd Allaah about delaying maghrib (salaah) until the appearance of stars? He said, So he said: KhaTaabiyyah, Verily Jibra’eel revealed onto the Messenger of Allaah (صلى الله عليه وآله وسلم) the period (of maghrib is) the dropping of the disk (sun’s disk) (i.e sunset).
Source:

1.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 13, pg. 258, hadeeth # 64

Grading:

1.     Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
à Milaadh Al-Akhyaar, vol. 4, pg. 319

Other Sources to this hadeeth:

1.     Al-Kashee, Ikhtiyaar Ma`aarifah Al-Rijaal, pg. 290, hadeeth # 510

2.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 3, pg. 28, hadeeth # 31

3.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 3, pg. 32, hadeeth # 49

We also have other narrations that allude to the extreme hatred of delaying your prayers until the stars appear in the sky.

وَ قَالَ الصَّادِقُ ع مَلْعُونٌ مَلْعُونٌ مَنْ أَخَّرَ الْمَغْرِبَ طَلَباً لِفَضْلِهَا وَ قِيلَ لَهُ إِنَّ أَهْلَ الْعِرَاقِ يُؤَخِّرُونَ الْمَغْرِبَ حَتَّى تَشْتَبِكُ النُّجُومُ فَقَالَ هَذَا مِنْ عَمَلِ عَدُوِّ اللَّهِ أَبِي الْخَطَّابِ

“And Al-Saadiq (عليه السلام) said: Accursed Accursed (mal`oon mal`oon) is whoever delays maghrib (salaah) from the claim of its faDeelah (time). And He said to him, the people of `iraaq delay maghrib (salaah) until the appearance of stars. So he (عليه السلام) said: This is from the actions of the enemy of Allaah (سبحانه و تعالى) Abee Al-KhaTTaab
Source:

1.     Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 220, hadeeth # 661

There is a similar narration that is narrated in Sunnee books that talks about the extreme dislike of delaying the maghrib salaah until the appearance of stars in the sky:

لا تزال أمتي على الفطرة ما لم يؤخروا المغرب حتى تشتبك النجوم

The Messenger of Allaah (صلى الله عليه وآله وسلم): “My ummah will continue to adhere to the fitrah so long as they do not delay Maghrib prayer until the stars appear.”
Source:

1.     Ibn Maajah, Sunan, hadeeth # 689

Grading:

1.     Al-Albaani said this hadeeth is SaHeeH
à SaHeeH wa Da`eef Sunan Ibn Maajah, vol. 2, pg. 261, hadeeth # 689

لا تزال أمتي بخير أو قال على الفطرة ما لم يؤخروا المغرب إلى أن تشتبك النجوم

The Messenger of Allaah (صلى الله عليه وآله وسلم) said: "My community will remain well, or he said: will remain on its natural condition, so long as it would not delay the evening prayer until the stars appear."
Source:

1.     Aboo Dawood, Sunan, hadeeth # 418

Grading:

1.     Al-Albaani said this hadeeth is Hasan SaHeeH
à SaHeeH wa Da`eef Sunan Abee Dawood, vol. 1, pg. 79, hadeeth # 418

السلام عليكم

Hadeeth: 17,000 verses in the Qur’aan, SaHeeH?

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السلام عليكم

            The strongest and most “authentic” hadeeth that has circled around the internet that might allude to the Qur’aan undergoing some sort of “taHreef” (distortion) is a hadeeth narrated in Al-Kaafi. But is it really “authentic”?

Here is the hadeeth:

عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ

Aboo `Abd Allaah (عليه السلام) said: “The Qur’aan that Jibra’eel brought to Muhammad (صلى الله عليه واله وسلم) had 17,000 verses”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 2, Kitaab FaDl Al-Qur’aan, Ch. Rare Traditions, pg. 634, hadeeth # 28

Grading:

1.     Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
--> Mir’aat Al-`Uqool, vol. 12, pg. 525

2.     Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH (Authentic)

--> RawDah Al-Muttaqoon, vol. 10, pg. 21

3.     Hoor Al-`Aamilee said this hadeeth is SaHeeH (Authentic)

--> Al-Fuwaa’id Al-Toosiyyah, topic # 96, pg. 483

Here are Al-Majlisi’s comments after he has graded this hadeeth in his Mir’aat Al-`Uqool:

فالخبر صحيح و لا يخفى أن هذا الخبر و كثير من الأخبار الصحيحة صريحة في نقص القرآن و تغييره، و عندي أن الأخبار في هذا الباب متواترة معنى، و طرح جميعها يوجب رفع الاعتماد عن الأخبار رأسا

"The khabar (hadeeth) is SaHeeH and it is obvious that this khabar (hadeeth) and other SaHeeH ones like it are clear about the Qur'aan being shortened and changed, and in my opinion, this is mutaawatir in meaning, and discarding these narrations would lead us to rejecting all akhbaar (narrations) in general."
Source:

1.     Al-Majlisi, Mir’aat Al-`Uqool, vol. 12, pg. 525

Al-Majlisi has unfortunately erred in his ijtihaad (opinion), and may Allaah (سبحانه و تعالى) forgive him inshaa’Allaah. Now inshaa’Allaah we will dissect this Hadeeth in depth and we will show that this hadeeth is actually considered da`eef (weak).

From the look of this hadeeth alone it seems that it is Da`eef (weak), because there are only two narrators (`Alee bin Al-Hakam & Hishaam bin Saalim) before Abaa `Abd Allaah (عليه السلام), our sixth Imaam. But this is not the case. Al-Kulayni has been known to do this, he truncates an isnaad if the previous hadeeth’s isnaad is relatively the same. So what we will need to do is go to the previous hadeeth. Here is the chain to the Previous hadeeth.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالا

As you can see the commonality between the isnaad is there, that being `Alee bin Al-Hakam, so the Hadeeth’s isnaad would actually look like this.

 محمد بن يحيى عن أحمد بن محمد عن علي بن الحكم عن هشام بن سالم عن أبي عبد الله ع قال

Any rijaal scholar or muHadithoon (hadeeth scholar) will look at this hadeeeth, and say, “Wow, Great chain.” But in actuality this hadeeth is Da`eef.

The fault in what Al-Majlisi and other hadeeth scholars have done is with aHmad bin Muhammad (in red) in the chain. By looking at this hadeeth and the tareeq (pathway) that `Alee bin Al-Hakam narrates to, the hadeeth scholars automatically assumed that the aHmad bin Muhammad is aHmad bin Muhammad bin `Eesaa. This is incorrect. It is actually aHmad bin Muhammad bin  Sayyaar (Al-Sayyaaree), a known da`eef (weak) person.

Ahmad bin Muhammad bin Sayyaar is Da`eef Jiddan, Ghuluww, Faasid Madhhab (Very Weak, Exaggerator, and Corrupt beliefs) according to:

1.       Ibn Al-GhaDaa’iree, Kitaab Al-Du`afaa, pg. 40, person # 11

2.      Al-Najaashee, Rijaal, pg. 80, person # 192

3.      Al-Toosi, Fihrist, pg. 57, person # 70

4.      Al-Hillee, Al-KhulaaSah, pg. 203, person # 9 & pg. 268, person # 27

5.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 2, pg. 282, person # 871

This is what it said in Al-Toosi’s Fihrist under aHmad bin Muhammad bin Sayyaar’s name:

و صنف كتبا منها: كتاب ثواب القرآن كتاب الطب كتاب القراءات كتاب النوادر. أخبرنا بالنوادر خاصة الحسين بن عبيد الله عن أحمد بن محمد بن يحيى قال: حدثنا أبي قال: حدثنا السياري إلا بما كان فيه من غلو أو تخليط

“And he compiled these books: Kitaab Thawaab Al-Qur’aan (Rewards of the Qur’aan), Kitaab Al-Tibb (Medicine), Kitaab Al-Qiraa’aat (Recitations), and Kitaab Al-Nawaadir (Rare (hadeeth)). al-Husayn b. `Ubaydullah reported to us an-Nawadir specifically, from Ahmad b. Muhammad b. Yahya. He said: My father (Muhammad bin YaHya) narrated to us. He said: as-Sayyari narrated to us except for what was in it of ghuluww (exaggeration) or confusion.”

Source:

1.     Al-Toosi, Fihrist, pg. 57, person # 70

I will talk about the book Kitaab Al-Qiraa’aat (Recitations) that is in green a little later. Notice the chain of narrates that Al-Toosi has received the books of Al-Sayyaaree from. He is narrating to the same person (Muhammad bin YaHya) as is stated in the isnaad of the 17,000 verses hadeeth.

محمد بن يحيى عن أحمد بن محمد

This is what is stated in Al-Najaashee’s Rijaal under aHmad bin Muhammad bin Sayyaar’s name:

كتاب ثواب القرآن كتاب الطب كتاب القراءات كتاب النوادر كتاب الغارات أخبرنا الحسين بن عبيد الله قال: حدثنا أحمد بن محمد بن يحيى و أخبرنا أبو عبد الله القزويني قال: حدثنا أحمد بن محمد بن يحيى عن أبيه قال: حدثنا السياري إلا ما كان من غلو و تخليط.

“Kitaab Thawaab Al-Qur’aan (Rewards of the Qur’aan), Kitaab Al-Tibb (Medicine), Kitaab Al-Qiraa’aat (Recitations), and Kitaab Al-Nawaadir (Rare (hadeeth)), Kitaab Al-Ghaaraat (Military Invasions): Reported to us Al-Hussayn bin `Ubayd Allaah He said: aHmad bin Muhammad bin YaHya narrated to us and Aboo `Abd Allaah Al-Qazweenee reported to us. He said: aHmad bin Muhammad bin YaHya narrated to us from his father (Muhammad bin YaHya). He said: Al-Sayyaaree narrated to us except what was in it of ghuluww or confusion"

Source:

1.     Al-Najaashee, Rijaal, pg. 80, person # 192

Once again, Al-Najaashee gives the chain of narrates to the books that he has received that has been authored by Al-Sayyaaree. And in this chain of narrator, you can see again, that he has mentioned the same person (Muhammad bin YaHya) whom he has narrated the 17,000 verses in the Qur’aan hadeeth to.

Now, in one of aHmad bin Muhammad bin Sayyaar’s books (Kitaab Al-Qaraa’aat) he has narrated this EXACT same hadeeth, same wording with the same chain that is presented in Al-Kaafi.

Al-Nooree had the book Kitaab Al-Qaraa’aat of aHmad bin Muhammad bin Sayyaar, and he has narrated this hadeeth in one of his books with the same chain.

احمد بن محمد السياري في كتاب القراءات عن علي بن الحكم عن هشام بن سالم قال قال أبو عبدالله عليه السلام : القرآن الذي جاء به جبرئيل(ع) إلى محمد صلى الله عليه وآله عشرة الف آية

“aHmad bin Muhammad Al-Sayyaaree in his Kitaab Al-Qaraa’at (narrates) from `Alee bin Al-Hakam from Hishaam bin Saalim he said that Aboo `Abd Allaah (عليه السلام) said: “The Qur’aan that Jibra’eel brought to Muhammad (SAWAS) had 10,000 verses”

Source:

1.     Al-Nooree, FaSl Al-Kitaab, pg. 235

Here is what Al-Nooree has said after the hadeeth:

كذا في نسختي وهي سقيمة والظاهر سقوط كلمة سبعة قبل عشرة لاتحاده متناً وسنداً لما في الكافي

“So in my copy it is ill (wrong) and apparently the word saba`ah (seven) has been dropped before the `ashrah (ten). The same matn (content) and sanad (chain of narrators) that is in Al-Kaafi”

This shows that, Al-Nooree has said for some reason the seven before the ten was dropped from his copy of Al-Sayyaaree’s book, but he said that it is actually suppose to have the seven before the ten, making it 17,000 verses and not 10,000 verses.

Al-Sayyaar’s book is still in our possession, alHamdulillaah, and I will present to you a scanned copy of the Front image of the book and this EXACT hadeeth with the same sanad that is in his book.

(Front Cover – Kitaab Al-Qiraa’at by aHmad bin Muhammad bin Sayyaar)

(Hadeeth # 16 (Boxed in Black) – Pg. 9 of the book)

As you can see, this hadeeth that is in Al-Kaafi, is actually narrated from aHmad bin Muhammad bin Sayyaar, and not aHmad bin Muhammad bin `Eesaa, thus making this hadeeth da`eef (weak).

Now there are other aHaadeeth that might allude to some sort of taHreef, but the other aHaadeeth can all be reconciled easily.

1.     The hadeeth is da`eef (weak)

2.     The hadeeth is ta’wil (commentary) that has been added by our Imaams (عليه السلام) to explain a certain verse, such as, who was it narrated for, when was this narrated, etc.

You might find some people take out hadeeth in which it shows that our Imaams (عليه السلام) name is specifically mentioned in the Qur’aan, but those hadeeth are not only da`eef by sanad, but those aHaadeeth also go against a SaHeeH (authentic) hadeeth that is mentioned in our books.

In a lengthy tradition it states:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ أَبِي سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ (النساء -: 59 -) فَقَالَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْحَسَنِ وَ الْحُسَيْنِ ع فَقُلْتُ لَهُ إِنَّ النَّاسَ يَقُولُونَ فَمَا لَهُ لَمْ يُسَمِّ عَلِيّاً وَ أَهْلَ بَيْتِهِ ع فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ فَقَالَ قُولُوا لَهُمْ إِنَّ رَسُولَ اللَّهِ ص نَزَلَتْ عَلَيْهِ الصَّلَاةُ وَ لَمْ يُسَمِّ اللَّهُ لَهُمْ ثَلَاثاً وَ لَا أَرْبَعاً حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَتْ عَلَيْهِ الزَّكَاةُ وَ لَمْ يُسَمِّ لَهُمْ مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَ الْحَجُّ فَلَمْ يَقُلْ لَهُمْ طُوفُوا أُسْبُوعاً حَتَّى كَانَ رَسُولُ اللَّهِ …..

“I asked Aboo ‘Abd Allaah (عليه السلام) about the words of Allaah (عَزَّ وَ جَلَّ): ‘Believers, obey Allah, His Messenger, and your leaders (who possess Divine Authority). . . .’ (4:59) “The Imam said, ‘This was sent from the heavens about `Alee ibn Abee Taalib, Al-Hassan and Al-Hussayn (عليه السلام).’ I then said, ‘People say, “Why did He not specify Ali and his family by their names in the Book of Allaah (عَزَّ وَ جَلَّ)?’ “The Imam said, ‘Say to them, “The command for prayer came to the Messenger of Allah but He has not specified (the number of the Rak‘ats) for them as being three or four. It, in fact, was the Messenger of Allah who explained to them this matter. The command for Zakat (a form of income tax) came to the Messenger of Allah and there was no specific taxable number such as one Dirham on every forty Dirham. It was the Messenger of Allah who explained it for them. The command for Hajj came to the Messenger of Allah. It did not say walk seven times around the Ka‘ba. It was the Messenger of Allah who explained it for them…”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 1, pg. 286 – 288, hadeeth # 1

Grading:

1.     Al-Majlisi said this hadeeth is SaHeeH (Authentic)
--> Mir’aat Al-`Uqool, vol. 3, pg. 213

One thing to mention about this hadeeth is that it goes through 6 different routes, this add more emphasis to how SaHeeH (authentic) this narration truly is.

In this hadeeth it shows that Allaah (سبحانه و تعالى) has said not specifically named the names of the Imaams (عليه السلام) merely because it is not the job of the Qur’aan to do so. Our 6^th Imaam (عليه السلام) has given examples such how to pray salaah, pay zakaah, do Tawaaf seven times around the ka`bah. It was the job of the Prophet (صلى الله عليه واله وسلم) to fill in the details of these acts, just like it is the job of the Prophet (صلى الله عليه واله وسلم) to fill in the details regarding the Imaams (عليه السلام).

Any aHaadeeth that is taken out of Shee`ah books that shows the actual naming of the Imaams (عليه السلام) is either da`eef (weak) right away by isnaad, or that it is contradicting a highly SaHeeH hadeeth that goes through 6 different routes in the chain.

In conclusion, the most “authentic” hadeeth that alludes to some sort of taHreef, which is the 17,000 verses in the Qur’aan hadeeth is actually Da`eef (Weak), and all other Hadeeth can be reconciled as being either da`eef (weak) or ta’wil (commentary) on the verse.

I would like to thank Brother YaHya Seymour, who has compiled all this research for me, without him this article will not be possible. May Allaah (سبحانه و تعالى) bless him and his family. Aameen.

السلام عليكم