 عوف الله من الشيطان العين الرجيم بسم الله الرحمن الرحيم والصلاة والسلام على أشرف الأنبياء والمرسلين السيدنا ونبينا أبل القاسم محمد المصطف الأمين وألأ أهل بيته الطيبين الطاهرين الماصومين المرلومين واللعنة الله على الدعهم أجمعين من الآن إلى قيام يوم الدين آمين يا رب الأالمين أهل العنين المرلومين أهل العنين المرلومين والأمين المرلومين ومجردًا أي من المرلومين المرلومين ألأ أهل العنين المرلومين السلام عليكم ورحمة الله وبركاته وأحب أن أرى لك في أخر أباستو في which we continue to analyze the details of which occurred and most things which befell upon our beloved lady فاعتماء التزهراء عليه السلام في حالة المرلومين أبداً this series has primarily interested in analyzing some of the questions raised about this event it's primarily interested in how we as shia those of us who hold a more controversial view of Islamic history those of us who hold a view of Islamic history by its very nature destined to at the very least cause some harm and offense to those who share a very different reading of Islamic history with ourselves how are we to number one address those within our own flock those of us who are within the shia circle who have doubt in this particular historical event and number two how are we to understand this event from an outsider's perspective what I mean by that is if I'm not a shia I want to understand why the shia holds and commemorate an event which is so grotesquely offensive to me an event which is destined to at the very very least rub upon some areas of friction and tension which could have maybe from the vantage point of such people been avoided are shias saying these things in order to be hate preachers are they deliberately trying to malign insult, offend others is this some reactionary weird spooky and bookey position which has never really been held by anyone in Islamic history are shias just holding on to such a belief in order to irritate us as non-shias these are all questions which you may find that your neighbors your friends your colleagues might be asking yesterday I took a look at the issue of how are we to look at history is history determined using the same filtration process that we would utilize when a Marja or Mujtahid is deriving a Fiqi ruling a particular law and giving it in his رسالة العملية or acting upon it are we to utilize the same methodology in looking at the narrations of history that we utilize in looking at jurisprudence of course I concluded yesterday that when it comes to the methodology of the Imam the افنعشرية in terms of history this has never traditionally been their standard canon of evidence or criteria utilized in order for us to in order for us to judge whoever something is authentic or inauthentic and of course when such a thing is understood it makes our life easier so now we don't have to explain to some youths who may have read online that these narrations are now unauthentic and therefore we can't depend upon them because we understand that we now have a different canon of evidence a different standard for measuring historical reports that we have for measuring jurisprudential reports and even a different standard to those for measuring reports of عقيدة measuring reports of doctrinal belief of course in the same way that I would not use the same machine for filtering gold but I would use to filter a bunch of chuckies from the street a bunch of rocks from a garden we need to make sure that we're utilizing the same conventional standards to filter through history that we would use in any other occasion now of course yesterday we introduced how the شير particularly and I quoted three prominent examples have looked at history I want to continue and do the same thing today but ask the question of my friends and colleagues and brothers and sisters who follow the Sunni schools of thought how do they analyze history do they use this strict stringent and very demanding methodology of a more job of course several books have been written in regards to these particular issues one of them I have in front of me is a book published by the notorious مبرات العال والأسحاب a famous book publisher based in Kuwait which focuses on Sunni Shi'a issues of course it's from the Sunni side the book is called كيف نقر التاريخ العال والأسحاب by Abdul Karim بن خالد الخربي of course from the Hurob or the Arabs the Arabs of the of the خليج and it has an important introduction from الشيخ الدكتور عياد القرني in addition to الشيخ الدكتور حاتم أفن الشيخ الدكتور شريف حاتم العوني who is of course a very prominent عديف scholar in أم القرى university in مكة one of the Salafi specialists in هديف this book is of course written in order to teach someone who's from a particular mindset namely a Sunni mindset how one is to filtrate through history now of course what we would say about this is while such books are written these books of course are attempts to put a methodology onto history which were not previously utilized and if someone wants to now use a new methodology in history that's fine they can call themselves as being people from the Harbi school or people from the new عوني school of history but it doesn't mean that you're utilizing what is traditionally been recognized as the classical method of analyze in history of course when we look back at certain historical reports we find that أحمد بن حنبل it is reported from him ما نقلى أن أحمد بن حنبل سأل أحمد بن حنبل وهو على باب النظر حاشم بن القاسم فقيل له يا أبا أبدالله This is the cognia of أحمد بن حنبل أبا أبدالله ما تقول في موسى بن أبيده ومحمد بن أسحق Oh father of Abdullah What do you say أحمد بن حنبل in regards to موسى بن أبيده محمد بن أسحق فقال سو أحمد بن حنبل he states أما موسى in regards to موسى بن أبيده فلم يكون به بأس ولكن حدثة بأحاديف مناكير أن أبدالله بن دينار as for موسى بن أبيده then لا بأس there's nothing wrong with him except that he reports مناكير those reports which are unique rejected from أبدالله بن دينار وأما محمد بن أسحق فالرجل تكتب أنه هذه الأحادي يعني المغازي as for موسى بن أسحق then right from him the reports pertaining to the battles of رسول الله the skirmishes of رسول الله ونهوها and the reports of her life namely the reports of the biographies of رسول الله فأما إذا جاء الحلالي والحرام أردنا قوما هكذا وقبدا أسابع يديه الأربع but if he reports those things which are in regards to حلال and حرام then the people have dealt with it in this way and of course people don't take those reports from محمد بن أسحق another great pillar of بأهل السنة والجمع is يحيا بن معين يحيا بن معين who of course needs no introduction when it comes to his standing in the Stony community as a man who filters through the reports والسألته أنا البقائي أعني زيادة فقال لا بأس به في المغازي أما في غيره فلا as for يحيا بن معين it was asked of him in regards to a man called البقائي namely زيادة in which he stated there's no problem with him in his reports pertaining to مغازي pertaining to the battles and skirmishes and life of رسول الله in regards to other than that than no and of course this again is an illusion to the fact that when it comes to مغازي when it comes to the life time of رسول الله صلى الله عليه وعاله there's a particular methodology but it's dealt with البقائي when he deals with a particular contradiction in reports he states what he states فهذا النوع من المراصيل لا يقبل في الأحكام ويقبل this type of reports when it comes to contradiction this type of reports with a broken اسناد this morsel reports which means a rushed report a report in which some of the روات their names are omitted from the اسناد it is not accepted when it comes to احكام jurisprudential rulings ويقبل فيما لا يتألق به حكم من الدعوات وفضائل على مال والمغازي وما اشبهها but in regards to those reports which are to do with the merits of an action in regards to the مغازي the skirmishes of رسول الله the battles of رسول الله the life of رسول الله and in regards to دواز then there's no problem in accepting a morsel reports now of course such accounts are formed for us and they're very clear and categorically clear that what we're looking at when it comes to the Sunni books of رجال when it comes to looking at how Sunni scholars have investigated history many of them particularly where أرباب of روايات have not particularly shown the harshest of standards when it comes to judging what is to be utilized in regards to history that is not to say that when it comes to حلال and حرام that they don't have a harsher standard continue with more examples ابن عبد البر was of course a very famous Maliki scholar he states about a particular book و هو كتاب مشهور عند عهل الصير معروف ما فيه عند عهل العلم معروفة تستغني بشهرتها أنا الإسناد and this book is famous and this book is famous amongst the people of knowledge famous in that it's famous amongst the people of knowledge and it doesn't require an إسناد تستغني بشهرتها أنا الإسناد that it's famousness means that the book no longer requires a Senate لأنه أشبه التواطر في مجيئه لتلقي الناس له بالقبول والمعرفة لأنه this book has become so famous and has close to what we would call تواطر and the people accepting it and taking from it and believing and depending on it إبن تايمية و نوفة حرشر stricter scholars who is more affiliated with the أهل حديث today the people of the Salafi movement the people who take from primarily only the Hadith and would reject the speculations of jurists within the form of Ahib the one who is famously known by them as شخل إسلام he states و مثل هاوة and the likes of this مما يشتهر عند هؤلاء which has become famous to this group of people مثل الزهري like a الزهري و ابن أقبة و ابن أسحاق و الواقدي و الأموي و غيرهم so the likes of this which has become famous to the group including الزهري و ابن أقبة و ابن أسحاق و الواقدي و العموي all of these historians of course و غيرهم و أكثرهم ما فيه إنه مرسل و المرسل إذا روية من جهة مختلفة لاسيما مما له إناية بحافل عمر و يتبع له و كان كمصند بل بعض ما يشتهر عند أحل المغازي و يستطيف أقوى مما يروي بالإسناد الواحد he says that such reports which become famous to the group of people we mentioned زهري ابن أسحاق ابن أقبة الواقدي العموي he says a reports which is acted upon and mentioned and followed by this group of people, historians is like a fully connected chain of an إسناد and to such a degree that it has become famous and it has become famous to such a degree that it has become famous amongst the people of the people of the مغازي the people of this science of the Seerah of Rasool Allah صلى الله عليه و آله it's fame with them regardless of the إسناد would now put it into a position where we trust it more than an isolated historical report that does have an إسناد and of course such things are definitely from those particular examples which I wanted to give you before we round up today's episode for I just wanted to highlight that the demand for صحيح إسناد is not something that needs to be met when it comes to historical discussions I wanted to quickly just briefly before we move on discuss the problematic nature of Islamic history and why some factors must be taken into account when looking at the issue of the door محمد علي الصلابي one of the offers who's become popular in today's day and age particularly those who have written books about the lives of the first four rulers in Islamic history he has a biography for أبو بكر a biography for أمر a biography for أثمان in his biography of أثمان he comes to Chapter 6 namely reasons for the فتنة that led to the murder of أثمان and he names the subheading of the chapter the importance of studying the turmoil that led up to the murder of أثمان and its consequences in the prophet's wisdom in telling him this allow me to just call it the most important events of the فتنة that led up to the murder of أثمان and their consequences such as the battle of the camel سفين ETC it was narrated that many of the salafian scholars enjoined refraining from indulging in detailed discussion of the things that happened among the Sahaba so I want you to take note this scholar is acknowledging that most scholars abstained refrained prohibited stayed away from preferred not to indulge in discussions pertaining to what happened between Sahaba when they fought one another killed one another and did takfir of one another and of course cursed one another in particular cases too and referring their affairs to Allah the most just judge whilst thinking positively of them and believing that they were in the position of much the hits who will be rewarded Insha'Allah so according to the doctrine that's a doctor of salabi is referring to the Sahaba may kill each other but they'll get rewarded for doing so because according to his theology they get one reward we should avoid criticizing them and imputing their honor because that leads to undermining sharia so according to doctor salabi to even look at history to look amongst the early disputes amongst the companions of the prophet means that we're undermining the sharia as there were its bearers who conveyed it to us for example it was narrated that's عمر ابن عبد العزيز who of course is one of the caliphs of Bani Umayyah rather was asked about the people of Saphine and he said that is blood that Allah protected us from shedding and I do not want to contaminate my tongue with it one of them was asked about that and he responded quoting the words of Allah that was a nation that passed they received a reward of what they earned and you of what you earn and you will not be asked of what they used to do and he goes on to state this there's a reason for this prohibition which is the fear that it may lead to criticism and impugning their honor which in turn could lead to incurring the wrath and anger of Allah but if this reason no longer applies that it seems there is no problem with it so long as discussing the details of what happened will not lead to criticizing them at all in that case there is nothing wrong with studying this matter in depth examining its causes motives precise details results and consequences for the society of Sahaba and for those who came after them some of the scholars such as Ibn Kathir Atabari and others wrote about the events of that critical period in Islamic history and discussed in detail many of the issues that have to do with some of them even went so far as to suggest that one or both parties were wrong based on many reports and texts in which Sahih material is mixed with other kinds there are many reasons why Ahlus Sunnah and the seekers of knowledge should probe the depths with regard to the fitna that arose in the beginning of Islam and examine its details these reasons include the following so he is rebuking the previous stance of not looking into history number one contemporary writers who deal with the turmoil that occurred amongst the Sahaba fall into three groups number one books written by authors who the product of a western way of thinking that is hostile towards Islamic history or is ignorant of Islamic history and does not see any good in it so they carried on criticizing the Sahaba and Atabari and he gives examples such as Tahu Hussein in his book Al Fitna Til Qubra and he also gives the example of a rough of these in this particular case and gives the example of books such as أبي مخنف in the book of ناصر بن مظاهم and says that because these books were written by a rough of these like the book of يا أقوبي we can't depend upon it at all then he goes on to say interestingly enough this plot will become apparent to anyone who studies على أواصل من القواصل of ابن العربي أبو بكر ابن العربي the same man who said that Hussein was killed by the sword of his own grandfather ما شاء الله this is the choice given by Dr. Salabi and he goes on to attack the Shia then in category 2 he says the book is written by some of the contemporary scholars of this ummah these are useful in general but the way in which they discuss and interpret the attitude of some of the Sahaba and Taba'een is in many or some cases unfair why? he says such as that which was written by أبو العالة المو المودودي in الخلافة والملك and those written by شيخ محمد أبو ظهرة in تاريخ الأمام الإسلامي and by إمام زيد ابن علي these two books are filled with much that undermined the position of the Sahaba and criticizes the caliphs of Bani Umayyah condemning them and denying that they had any good qualities or did any righteous deeds it seems that scholars such as these did not examine the historical reports rather they adopted the wrath of the Shi'i reports and based their analysis and conclusions on them may Allah forgive them and us of course this is again so first category blame western orientalists and will blame Vashia second category good intentions but no criticizing Sahaba will blame Vashia again see books whose offers tried to follow the methods of namely in examining historical reports and subjecting them to the methods of the hadith scholars so he mentioned several books such as a doctor Yusuf Al-Aish مهب الدين الخطيب أبو بكر ابن العربي and others like سليمان العودة others like أكرم عالعمري and people like أثمان الخميس now of course such scholars are utilizing a methodology that was never utilized previously but nonetheless it's interesting to see this methodology in which any historian who has the slightest critique of the Sahaba is placed into one of two camps by دكتور سلابي namely وربيس and they can't be accepted just before we move on to the end of the show I would like to quote quickly from another work in which دكتور محمد علي السلابي دكتور محمد علي السلابي has contributed namely والضعيف من تاريخ الطابري he's taken the book The History of Tabari and he's tried to grade it according to the methodology of جرحي وتعديل name المررجال of course what's important to note here is something which I want you all to pay very close attention to this is found in volume 8 the introduction to volume 8 in which it's made clear that because these volumes discuss the period of the caliphs after the death of the holy prophet صلى الله عليه وسلم there are certain sensitive key topics that must be discussed now of course when it comes to the historians they want to ensure that they filtrate several of the things that have gotten into the books of history of course the claim is that this is being done using المررجال is that the case he states on page 7 of his introduction وإن تاريخ الطابري من أوسى مصادر تاريخي المتقدمة واكفرها اتناء بالإسناد إلا إن الطابري رحمه الله اعتمد في تاريخ روب الردة وفتوه الشام والإراق ومجريات الأحداث في هذه الأحداثة أحد الخلفاء الراشدين على مرويات سيف ابن عمر تميمي وبيكثرة تاريخ الطابري is one of the most important books except that when it comes to the issue of the apostacy wars the expansion of Islam and the events which occurred in this prime period a tabiri depends heavily upon the reports of safe ابن عمر تميمي and in abundance اعتمد مرويات أبي مخنف and in addition to that he depends upon the reports of أبي مخنف ومعلم إن عمة جره والتعديل عجمه على تعضعيف أبي مخنف and it's well known that the scholars of جره والتعديل عم الرجال gathered and unanimously agreed upon the weakening of أبي مخنف according to this particular offer now he goes on to say وبينه ما في مطونها من نكارا ولم نجد له إلا روايات قليل جدا توافق ما رواه الثقاط ولم توفل كثير في نقط رواياته فقد كفانا أستاذ يحية اليحية but يحية اليحية one of the researchers who depended upon this book في كتابه القيم in his important work مرواياته بمخنف في تاريخة طبري أسر الخلفاء الراشدين دراس نقضية this is not too important I wanted to just quote the part about سيف ابن عمر التميم أبي مخنف is not concerned is not someone that we are concerned with at this particular moment but he goes on to say this أما بنسبة للروايات سيف ابن عمر التميم in regards to the reports of سيف ابن عمر التميم وهو الأكثر ورودا في أحد أبي بكر السديق in the Tabari and he is the one that mentions and narrates the most about the time period of أبو بكر in Tabari's historical work فقد ووعنا منهج نرجو إن قد التزمن به في تحقيقنا هذا لقد وضعنا مفيدولوجيا which we hope we have fully held on to in our research and conclusions of the Narrations of Tabari's History وقبل ذكر شروطنا في تفاصيل معمروية سيف and before mentioning our conditions with elaborate detail in the reports of سيف ابن عمر التميم لا بدا نفكر أقوال الأولماء فيه بالاختصار so he mentions the أولماء of the Sunnis have stated in regards to سيف ابن عمر التميم but what is most important now are the conditions which this particular scholar has utilized in filtering these reports ويرى المؤرخ الإسلامي المأاصر رستاف العمري إن سيف هذا بعيفة جدا في التاريخ قلنا من أجل ما سبق وضعنا بعضا من روايات سيف في قسم الصحيح بالشروط despite the fact that so many of the we can save ابن عمر التميم we have come up with conditions for placing some of the reports of سيف and authentic reports of طبري what are they number one إن وجدنا لها أصلا صحيحا ابتداء بالبخاري ومرورا ببقية قطب الحليف وإنتهاء بمصار الرتاريخية الموثوقة but number one we would find such a report in a book of hadith like بخاري and other books of hadith and if that fails we'll find it in a history number two إن تأقدنا من خلو تلك الروايات من ما يتألق بمصال الأقي الأقيدي والحلال والحرام but we would make sure that such reports are free of those things which are pertaining to jurisprudential rulings and theological beliefs number three إن تأقدنا من خلو تلك الروايات من تعاني في عدالة الصحابة أو غمز ولمز بهم وبيتعاملهم مع بعضهم بعض but we would make sure and ensure that these reports do not in any way shape or form cast doubt in the doctrine of عدالة الصحابة and that more importantly that they would not put any doubt or cast into a negative light their dealings with one another as Sahab of course it is this third condition which is problematic why isn't the methodology that is being utilized in analyzing these reports the methodology of the senate why are we now looking at which of these reports which comes from this individual do not place a bad light upon the Sahaba isn't this a whitewashing of history isn't this a bias of course we have gone way over the intended time dear viewers and so we will return to this in the next episode إن شاء الله تعالى