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AND
THE PRESENT ERA
AIM:-
But as this topic will be covered, you will find that it is actually not
so; rather, those who are posing this, are the ones who are
snatching the right of imam (asws), and that too by clearly
forgetting their own made rules of ilm-ur-rijal.
http://hubeali.com/books/Questions_On_Khums.pdf
DIFFERENT CONCEPTS REGARDING KHUMS
The proof for his saying is evident from the fact that there are 15
opinions regarding this issue; and there supporters for those as
well which are mentioned in the chapters of fiqh. Is there any
other such example?
Here is a brief description of these different opinions
(2nd opinion) khums will not be given in this era; this is the
opinion of sheikh salaar amongst the past scholars, and fazil
mohammad baqir khurasani, author of zakhira, and sheikh
Abdullah bin salih behraini etc amongst the later scholars
The reason for this is those plenty of ahadeeth which have ordered
us to do so.
He has again, given his own opinion in this regard. Because he has
accepted that in the lifetime of aimmah (asws), khums was given to
imam (asws) in totality, and it is then their own discretion as to
how will they distribute it.
[page 448]
First of all, we would like to remind our readers that khums is not
something which aimmah (asws) were not asked about; rather as
mohammad Hussein dhako also mentioned, imam-e-zamana
(asws) was asked about it as to what should be done to it, and
imam (asws) clearly said that it is forgiven.
HADEETH NO. 1
Imam (asws) said: o abu sayyar! We have made it clean for you,
and allowed it, and made it halal; so mix it with your
possessions(3); whatever is there with our shias from this earth,
that is halal for them(4) until qaim-e-aal-e-mohammad (asws)
appears(5) and throws out our enemies from the earth with
disgrace.
Umar bin yazeed said : abu sayyar said that there is none for
whom products of earth and those organizing for it, has been
made halal except me and those who have been allowed by
aimmah (asws) (6).
Point 1 & 2 clearly tell us that imam (asws) was given 80,000 out
of 400,000 dirhams. A simple calculation tells us that it is 1/5th of
it. That is, imam (asws) was not just given sehem-e-imam (asws),
rather the entire khums.
Point 3 mentions that imam (asws) told his companion to mix that
in his money; and what was that? Was it sehem-e-imam (asws)
only? Nope. It was both, sehem-e-imam (asws) and sehem-e-
sadaat.
And point 4 & 6 tell us that khums is not made halal for everyone;
rather it is just shias for whom it has been made halal.
Point 5 tells us that timing till which khums was made halal in this
manner. Imam (asws) clealy told us that it was made halal till the
appearance of imam-e-zamana (asws), and that would be the time
when he would throw enemies of ahlubait (asws) out of earth.
ISNAAD ANALYSIS
I will not spent hours debating on this sanad. This is because it has
been termed sahih by allama majlisi in miraat-ul-uqool, vol 4, page
347. the book can be counter checked on the following link
http://gadir.free.fr/Ar/Ehlibeyt/kutub2/Mirat_ul_Ukul/004.htm
HADEETH NO.2
ISNAAD ANALYSIS
Saad bin Abdullah was sheikh of sheikh tusi, he praised him and
termed him thiqa
With this, we saw another sahih chain for the hadeeth we have
already explained before.
HADEETH NO. 3
one of the man said: he is not asking for a way which can be
criticized, rather he is asking for buying a slave or woman for
marriage or gaining heritage or doing business or if something
is given(2)
imam (asws) said: this thing is allowed for our shias(3), no
matter if present or absent, dead or alive, or those who will be
born till the day of judgment, so it is allowed(4); but beware! It
is not allowed for anyone except for whom we have allowed(5).
We have not taken responsibility for anyone (except you) nor
given promise nor oath(6).
DEDUCTIONS
Point 1 actually talks about the fact that has been explained in
other ahadeeth that those for whom khums has not been allowed,
furuj/vagina are not halal for them; that is, their births and those of
their children are not pure. And that is what was making this man
worried, as he was not paying khums either.
Point 5 clarifies that khums has not been made halal for everyone,
rather shias only.
And point 6 emphasizes that this promise is not for sunnis, and
they will have to answer for their action of taking away the right of
aimmah.
ISNAAD ANALYSIS
http://u-of-islam.net/uofislam/maktaba/Rijal/moajam/06/a40.htm
HADEETH NO. 4
Technically, I should not be calling it hadeeth 4, and the reason
behind this is that this hadeeth comes with different; and each
chain counts as separate hadeeth.
DEDUCTION
So, no one should doubt that this hadeeth is not talking about
khums.
ISNAAD ANALYSIS
Saad bin Abdullah was sheikh of sheikh tusi, he praised him and
termed him thiqa
http://www.rafed.net/books/rejal/naqd-alrejal-2/21.html#995
http://www.rafed.net/books/rejal/naqd-alrejal-1/12.html#335
next is abbas bin maroof, he is thiqa
http://www.rafed.net/books/rejal/naqd-alrejal-3/02.html#85
http://www.rafed.net/books/rejal/naqd-alrejal-2/11.html#448
http://www.rafed.net/books/rejal/naqd-alrejal-1/28.html#1214
and we see that hareez bin abdullah quoted this hadeeth from three
great companions of imam (asws):- abu baseer, zarara, and
mohammad bin muslim bin rabah.
abu baseer and zurara are well known; but mohammad bin
muslim bin rabah is also thiqa
So the chains come with THREE isnaad actually, and all the three
chains differ above hareez bin abdullah. Still, all sahih chains.
HADEETH NO. 5
ISNAAD ANALYSIS
http://www.rafed.net/books/rejal/naqd-alrejal-4/12.html#516
http://www.imamreza.net/arb/imamreza.php?id=1898
http://www.rafed.net/books/rejal/naqd-alrejal-4/13.html#540
From here on, it combines with the chain I had mentioned in the
previous hadeeth.
HADEETH NO. 6
hadeeth says
imam abu jafar (asws) said that we have made khums halal for
them- that means shias-so that their births remain pure.
DEDUCTIONS
ISNAAD RESULTS
HADEETH NO. 7
Narrator replied
Imam said
This is for not paying khums to ahlubait (asws), except for
our shias who are pure, for we made it halal for their births
DEDUCTION
Already explained
ISNAAD ANALYSIS
HADEETH NO. 1
DEDUCTION
The most important point is the last sentence in this hadeeth which
I have highlighted as well
this actually tells us that they were not shias; they just said to be
so. And this will be highlighted in the very next hadeeth as well;
inshallah
ISNAAD ANALYSIS
HADEETH NO. 2
The next hadeeth comes in the same sources of al-kafi, and wasail;
except that their number gets one added; that is, they are the next
hadeeth to the one mentioned before
And it says
so imam asws replied: what is this all about? You claim love
with your tongue and stop our right which allah has made for
us; I will not make, I will not make, I will not make it halal for
you.
DEDUCTION
ISNAAD ANALYSIS
HADEETH NO. 3
and that you asked about the lands which are ours, who will
cultivate them, and pays kharaj, and sends the rest for sake of
reward and nearness to you(2)? So it should be clear that when
it is not allowed to interfere in property of others, why should
it be so in our property? So whosoever will do it without our
permission(3), and consider it halal, for him, it is haram; and
whosoever will eat from our property, his belly will be filled
with fire which will burn soon(4).
DEDUCTIONS
We will explain this hadeeth along with the next hadeeth; however,
we will highlight some of the points we mentioned here
In regards to point 2, I must say that the way it has been translated
by mohammad Hussein dhako in his translation of wasail, that says
And that you asked about the lands which are ours, who will
cultivate them, and pays kharaj, and sends the rest for sake of
reward and nearness to allah to our court
Now, if you see the way dhako has translated it, it means that even
if someone is using that money for the sake of nearness to allah,
and sending that to imam (asws) without their permission, even
that is not allowed. This point is very important because most of
the times marajae of present era say that we utilize this for the sake
of islam and preaching; and so it is good to do that. But let us ask
them if they actually have the permission of doing so?
Point 3 shows that those who have not been given permission by
aimmah (asws), nothing is halal for them. It is shias for whom it
has been made halal. And we have already proved it before.
ISNAAD ANALYSIS
And if they are trustworthy, but not shia, then chain is mauthiq
(that is, narration by trustworthy, but not shia itna ashri). But since
trustworthiness cannot be proven for these people, they get into
category of majhool, and that weakens this chain.
Ali bin ahmad bin mohammad bin imran ad-daqaq has been
discussed in maujam rijal-ul-hadeeth, vol 11, page 254
Hussein bin ibrahim bin ahmad bin hasham has been discussed
in maujam rijal-ul-hadeeth, vol 5, page 173-174
Ali bin Abdullah wiraq has been discussed in maujam rijal-ul-
hadeeth, vol 12, page 85
HADEETH NO. 4
abu ali narrates from his father that mohammad bin uthman
received a letter with out me asking question that said
narrator says that abu ali took the letter and we saw and read
that.
DEDUCTION:-
I do not have a clue as to why they apply this to scare shias for
whom aimmah (asws) allowed khums, and made it halal till imam-
ul-qaim (asws) returns.
ISNAAD ANALYSIS:-
Mohammad bin mohammad al-khizai, who is the main narrator
of the hadeeth, is majhool in the way that there is not tautheeq or
jarah for him.
My main aim is not to prove that you are wrong, this means I am
right; rather I am against this approach. And my point is that if
you believe in something, be honest in that. No one will be
questioned about deeds of others, rather every one will be asked
about his own deeds.
There are so many different scholars and marajae who will take
refuge of this ilm-ur-rijal and reject ahadeeth which they do not
like or those are against their fatawas; but when that comes to
khums, they do not bother. What is the main reason for this
hypocrisy, I have not idea. May be it is their vested interests which
make them do this.
In this article, we clearly showed from ahadeeth that aimmah
(asws) made khums halal for shias and the order will last till
zahoor of our beloved imam (asws).
It is not that shias did not ask imam-ul-qaim (asws) about it, rather
as dhako accepted that He (asws) was asked, and He (asws) did say
that I am making it halal for you. However, this permission is not
for those who are against the wilayat of aimmah (asws); they will
be questioned on the Day of Judgment.
We would, therefore, ask the marajae and all those who are
involved in this business by claiming the sehem-e-imam (asws), to
present us with ahadeeth which give them permission to ask for it,
and utilize it the way they are intending to do so.
Otherwise, they should fear Allah for what they are doing.
I would also like to ask those people who are being deceived by
these people that when you give right of a person to someone else,
you actually deny the right of one to whom it belongs.
And
amin