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Hadith al-Bad'a: Difference between revisions

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  | Image = فاطمة بضعة منی.jpg
  | Image = فاطمة بضعة منی.jpg
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  | Caption  = A calligraphic piece of Hadith al-Bad'a, by Ghulamhusayn Amirkhani
  | Caption  = A calligraphic piece of Hadith al-Bad'a, by Ghulamhusayn Amirkhani
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The same content appears in various Shiite and Sunni sources.<ref>Ṣadūq, ''al-Iʿtiqādāt'', p. 105; Mufīd, ''Kitāb al-amālī'', p. 260; Ibn Maghāzīlī, ''Manāqib ʿAlī b. Abī Ṭālib'', p. 289; Ṣadūq, ''al-Amālī'', p. 24; Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 4, p. 210, 219.</ref> The hadith was transmitted by [[Imam Ali (a)]],<ref>Ṣadūq, ''al-Khiṣāl'', p. 573; Fattāl al-Nayshābūrī, ''Rawḍat al-wāʿiẓīn'', p. 149.</ref> [[Ibn 'Abbas]],<ref>Ṣadūq, ''al-Amālī'', p. 175, 575.</ref> [[Abu Dharr al-Ghifari]],<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 37.</ref> and Lady Fatima (a) herself.<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 64; Majlisī, ''Biḥār al-anwār'', vol. 36, p, 308.</ref>
The same content appears in various Shiite and Sunni sources.<ref>Ṣadūq, ''al-Iʿtiqādāt'', p. 105; Mufīd, ''Kitāb al-amālī'', p. 260; Ibn Maghāzīlī, ''Manāqib ʿAlī b. Abī Ṭālib'', p. 289; Ṣadūq, ''al-Amālī'', p. 24; Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 4, p. 210, 219.</ref> The hadith was transmitted by [[Imam Ali (a)]],<ref>Ṣadūq, ''al-Khiṣāl'', p. 573; Fattāl al-Nayshābūrī, ''Rawḍat al-wāʿiẓīn'', p. 149.</ref> [[Ibn 'Abbas]],<ref>Ṣadūq, ''al-Amālī'', p. 175, 575.</ref> [[Abu Dharr al-Ghifari]],<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 37.</ref> and Lady Fatima (a) herself.<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 64; Majlisī, ''Biḥār al-anwār'', vol. 36, p, 308.</ref>


[[Jalal al-Din al-Suyuti]], a Sunni [[exegete]] of the [[Quran]], believes that there is an agreement between Shias and Sunnis about the authenticity of the hadith.<ref>Suyūṭī, ''al-Thughūr al-bāsima'', p. 67.</ref> Fakhr al-Razi, another Sunni exegete of the Quran, cites the hadith in his interpretations of certain Quranic [[verse]]s.<ref>Fakhr al-Rāzī, ''al-Tafsīr al-Kabīr'', vol. 9, p. 160, under the Qur'an 7:189; vol. 30, p.126, under the 43:15 and the Qur'an 7-:19.</ref>
[[Jalal al-Din al-Suyuti]], a Sunni [[exegete]] of the [[Quran]], believes that there is an agreement between Shias and Sunnis about the authenticity of the hadith.<ref>Suyūṭī, ''al-Thughūr al-bāsima'', p. 67.</ref> Fakhr al-Razi, another Sunni exegete of the Quran, cites the hadith in his interpretations of certain Quranic [[verse]]s.<ref>Fakhr al-Rāzī, ''al-Tafsīr al-Kabīr'', vol. 9, p. 160, under the Qur'an 7:189; vol. 30, p. 126, under the 43:15 and the Qur'an 7:19.</ref>


"Bad'a" or "bid'a" means part of the body.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 8, p. 12; Ibn Athīr, ''al-Nihāya fī gharīb al-ḥadīth'', vol. 1, p. 133.</ref> Thus, when it is said that "such and such a person is bad'a minni [part of my body]" it implies the intimacy or closeness of that person to the speaker as if he or she is part of his body.<ref>Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p.129.</ref> The phrase "bad'a minni" appears in the words of the Prophet (s) about Imam 'Ali (a)<ref>Baḥrānī, ''al-Burhān fī tafsīr al-Qurʾān'', vol. 1, p. 261.</ref> and [[Imam al-Rida (a)]] as well.<ref>Fattāl al-Nayshābūrī, ''Rawḍat al-wāʿiẓīn'', p. 233; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 583, 588.</ref>
"Bad'a" or "bid'a" means part of the body.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 8, p. 12; Ibn Athīr, ''al-Nihāya fī gharīb al-ḥadīth'', vol. 1, p. 133.</ref> Thus, when it is said that "such and such a person is bad'a minni [part of my body]" it implies the intimacy or closeness of that person to the speaker as if he or she is part of his body.<ref>Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p. 129.</ref> The phrase "bad'a minni" appears in the words of the Prophet (s) about Imam 'Ali (a)<ref>Baḥrānī, ''al-Burhān fī tafsīr al-Qurʾān'', vol. 1, p. 261.</ref> and [[Imam al-Rida (a)]] as well.<ref>Fattāl al-Nayshābūrī, ''Rawḍat al-wāʿiẓīn'', p. 233; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 583, 588.</ref>


==Theological and Jurisprudential Applications==
==Theological and Jurisprudential Applications==
Hadith al-Bad'a is cited as evidence for certain theological theories:
Hadith al-Bad'a is cited as evidence for certain theological theories:


*'''Infallibility of Lady Fatima (a):''' theologians have cited this hadith as evidence for the [[infallibility]] of Lady Fatima (a).<ref>Sayyid Murtaḍā. ''al-Shāfī fī al-imāma'', vol. 4, p. 95; Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balāgha'', vol. 16, p. 273; ʿĪjī, ''al-Mawāqif fī ʿilm al-kalām'', vol. 3, p. 597.</ref> According to [[Ayatollah Subhani]], a Shiite scholar (b. 1929), these hadiths say that Fatima's (a) delight and anger are criteria for the delight and anger of God and His Apostle. Since God is not delighted except by righteous deeds and is never satisfied by sins and disobedience, then if Lady Fatima (a) sinned, she would then be delighted by what angered God, while Hadith al-Bad'a ties God's delight with her delight.<ref>Subḥānī, ''Pazhūhishī dar shinākht wa ʾiṣmat-i Imām'', p. 27.</ref>
*'''Infallibility of Lady Fatima (a):''' theologians have cited this hadith as evidence for the [[infallibility]] of Lady Fatima (a).<ref>Sayyid Murtaḍā, ''al-Shāfī fī al-imāma'', vol. 4, p. 95; Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balāgha'', vol. 16, p. 273; ʿĪjī, ''al-Mawāqif fī ʿilm al-kalām'', vol. 3, p. 597.</ref> According to [[Ayatollah Subhani]], a Shiite scholar (b. 1929), these hadiths say that Fatima's (a) delight and anger are criteria for the delight and anger of God and His Apostle. Since God is not delighted except by righteous deeds and is never satisfied by sins and disobedience, then if Lady Fatima (a) sinned, she would then be delighted by what angered God, while Hadith al-Bad'a ties God's delight with her delight.<ref>Subḥānī, ''Pazhūhishī dar shinākht wa ʾiṣmat-i Imām'', p. 27.</ref>


*'''Lady Fatima's (a) superiority over all women of the world:''' [[Shahab al-Din al-Alusi]], a Sunni exegete of the Quran (d. 1270/1853-4), cites this hadith in his [[Tafsir|interpretation]] of the Quranic verse "And when the angels said, 'O Mary, Allah has chosen you and purified you, and He has chosen you above the world's women"<ref>Qur'an 3:42.</ref> to show that Lady Fatima (a) was superior to all women, including Mary (a).<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 3, p.155.</ref>
*'''Lady Fatima's (a) superiority over all women of the world:''' [[Shahab al-Din al-Alusi]], a Sunni exegete of the Quran (d. 1270/1853-4), cites this hadith in his [[Tafsir|interpretation]] of the Quranic verse "And when the angels said, 'O Mary, Allah has chosen you and purified you, and He has chosen you above the world's women"<ref>Qur'an 3:42.</ref> to show that Lady Fatima (a) was superior to all women, including Mary (a).<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 3, p. 155.</ref>


*'''Rightfulness of Lady Fatima (a) in the [[Usurpation of Fadak|story of Fadak]]:'''<ref>Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balāgha'', vol. 16, p. 278; ʿĪjī, ''al-Mawāqif fī ʿilm al-kalām'', vol. 3, p. 597, 607.</ref> after the [[Demise of the Prophet (s)|Prophet's (s) demise]], when she was in her deathbed, Lady Fatima (a) cited this hadith in a debate with [[Abu Bakr]] and [[Umar]].<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 65.</ref>
*'''Rightfulness of Lady Fatima (a) in the [[Usurpation of Fadak|story of Fadak]]:'''<ref>Ibn Abī l-Ḥadīd, ''Sharḥ Nahj al-balāgha'', vol. 16, p. 278; ʿĪjī, ''al-Mawāqif fī ʿilm al-kalām'', vol. 3, p. 597, 607.</ref> after the [[Demise of the Prophet (s)|Prophet's (s) demise]], when she was in her deathbed, Lady Fatima (a) cited this hadith in a debate with [[Abu Bakr]] and [[Umar]].<ref>Khazzāz al-Qummī, ''Kifāyat al-athar'', p. 65.</ref>
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