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Detailed Answer:
Question: is this saying of ibn Hazm true that the narrative of returning of the sun for Ali (a.s.) is false?
Answer: he has said that: “all of Shia believe that the sun returned for Ali twice. Since the passed period of time from that era was short and there have been lots of creatures (who didn’t see that event), how can one imagine something like these shameful and false sayings”.(1)
We have to say in response that, by reading these false statements, the readers may think that only the Shia have belief in the returning of the sun for Ali (a.s.), while it is not true, this narrative has been narrated by most of reliable scholars and memorizers of tradition with numerous documents, and some of these documents have been considered to be authentic by a group of tradition scholars, and other documents have been considered to be reliable by another group of scholars. Some of tradition scholars have criticized these four people, ibn Hazm, ibn Jowzi, ibn Taymiyah and ibn Kathir, who have the evil soul of Umawid and have weaken the tradition. The other scholars who couldn’t accept the denial of this prophetic and Alawi virtue, have compiled an exclusive book in this field, and collected all of its documents and its methods of transmitting, which are as follows:
1. Abul-Qasim Hakim ibn Hazza’ Haskani Neyshaburi Hanafi, who died after the year of 490 A.H.; he has written a treatise under the name of <Mas’alah fi Tashih Raddul-Shams Wa Targhim al-Nawasib al-Shams> about the narrative, and ibnKathir has mentioned some parts of it in <al-Bidayahwal-Nihayah> (3), and so has Zahabi in <Tazkarah> (4).
2. Hafiz Jalal al-Din Siyuti, who died in the year (911); he has also written a treatise under the name of <Kashf al-Labas‘An Hadith Radd al-Shams>about the tradition.
Here we mention the names of some of scholars and tradition memorizers, some of them have mentioned the tradition without finding faulting withit, and after mentioning the tradition, some have argued about it, and have confirmed its validity. These people are as follows:
1. Hafiz abu Ja’far ibn Salih Misri, who died in the year (248), is one of the reliable persons of Bukhari in Sahih and others. All of people have confirmed his reliability. He has narrated this tradition from Asma’ Bint ‘Amis through two authentic ways, he has said that: “it is necessary for the scholars to memorize the tradition of Asma’, which has been narrated from the Prophet (a.s.); because it is one of the important signs of prophecy”.(5)
2. Hafiz Abu al-Qasim Tabarani, who died in the year (360), has mentioned this tradition in <Mu’jam al-Kabir> (6) and has said that: “it is a reliable tradition>.
3. Hafiz Abu Bakr Bayhaqi, who died in the year (458), has mentioned that in <al-Dala’il>; it has also been mentioned in <Fayz al-Qadir> (7) by Manawi.
4. abu Muzaffar Yusuf Qazughli Hanafi, who died in the year (654), has narrated it in <Tazkarah> (8), then he rejected the view point of ibn Jowzi, his ascendant. We mention itin short: “my ascendant’s saying concerning the invalidity of the tradition is baseless, and he cannot blame the narrators of the tradition. Because we have narrated this tradition from reliable narrators and no one can blame them.Returning the sun means stopping it from its regular movement, not returning it practically.Even in this case, it wouldn’t be surprising because it would be considered as a miracle for the Prophet (s.a.) and as a virtue for Ali (a.s.)”.
Stopping the sun is not an exceptional matter. It has also been stopped for Yushi’ by unanimous agreementand this matter has been considered either as a miracle for Moses or as a virtue for Yushi’. If it is the miracle of Moses, our Prophet (s.a.) is superior to him, and if it is a virtue for Yushi’, Ali (a.s.) is superior to him, because of the following saying of the Prophet (s.a.): “my community scholars are like the prophets of BaniIsrael”. This saying is about all the scholars, while Ali (a.s.) has superiority over them”.
Then he (abu Muzaffar) has proved the superiority of Ali (a.s.) over the prophets of BaniIsra’il with argument and proof, and has mentioned the poem of Sahib ibn ‘Ibad, concerning the returning of the sun.
5. Hafiz ibn Hajar ‘Asqalani, who died in the year (852), has mentioned that tradition in <Fath al-Bari> (9), and has said that: “Tahawi, Tabarani in <al-Kabir>, Hakim and Bayhaqi in <al-Dala’il> have narrated from Asma’ Bint ‘Amis that: one day the Prophet slept on Ali’s legs until the beginning of the sunset. Consequently, Ali (a.s.) couldn’t perform afternoon (‘Asr) prayer. When the Prophet woke up and was informed of what happened, prayed for the returning of the sun. Then Ali performed afternoon prayer at its time, afterwards sun set again. It has beenconsidered as one of the obvious miracles. Ibn Jowzi and also ibnTaymiyahin <al-Radd ‘Ala al-Rawafiz>have made a big mistake that they consideredit as a false narrative.
6. Hafiz Siyuti, who died in the year (911), has narrated that tradition in the sayings part (10) of Jam’ al-Jawami’ book from Ali (a.s.), that he mentions the miracles of the Prophet (s.a.). He has also stated in al-Khasa’is al-Kubra book (11) that: “when Yusha’ was fighting against cruel kings, the sun stopped moving for the sake of him. The same happened for our Prophet (s.a.) at the night of spiritual ascent (Mi’raj). The most astonishing event happened for Ali. When he lost the opportunity to perform his evening prayer, the sun stopped moving for him.
The narrative is as follows: “it has been narrated from Asma’ ibn Bint ‘Amis that the Prophet (s.a.) performed noon (Zuhr) prayer in the region of Sahba’ located in Khaybar. He sent Ali (a.s.) to do something and when Ali came back, the Prophet had performed his afternoon (‘Asr) prayer, then he slept on Ali’s legs. For not causing the Prophet (s.a.) to wake up, Ali (a.s.) didn’t move at all. When the Prophet (s.a.) woke up, sun had set. Therefore he prayed and said that: “O God, Ali, your servant has devoted himself to Your Prophet, so return the sun’s day light for him””. Asma’ also said that: “at this moment, sun came back up to the mountains. Ali (a.s.) performed Wudhu (ritual ablution) and afternoon prayer. After that, sun set again”.
At Showra day, Amir al-Muminin (a.s.) argued to that event before all of people and said that: “I adjure you by God that is there anyone among you, for whom sun has returned after its setting, until he could perform his afternoon prayer?, “no, there isn’t”, they answered”. (12)
This narrative manifests the great reputation of this unexpected event among closecompanions of the Prophet (s.a.). This event has also been mentioned in the poems of many poets from the first century to now.
Considering all of the mentioned arguments and reasons, the value of ibn Hazm and his book would be obvious for us. What a pity that we don’t have enough time to mention all of shameful and unfair words of <al-Fisal> book, or even an important part of it. Because all of its volumes, especially the fourth one, include unreasonable and false sayings, exaggerations, distortions and calumnies.Besides, there are vulgar curses and many unfair accusations even against the holy Prophet (s.a.) in <al-Fisal> and in his other works. He has said in <al-Ahkam> book (13) that: “the Shia has not found out yet that the parents of the master of the prophets (Muhammad) were disbelievers”. What has made this man say this painful saying? Religious manner?! Writing manner?! Scientific manner?! Or modesty?! Which one? (14)
1. Al-Fisal [4/182]
2. [Shoms] word is the plural form of [Shamus] word, and it means excessive enmity and the strong opposition to the enemy.
3. Al-Bidayahwal-Nihayah 6:80 [88/6]
4. Tazkarah al-Huffaz [3/1200, No. 1032]
5. Hafiz Tahawi has narrated this narrative from him in Mushkil al-Athar [2/11], and other people have followed him.
6. Al-Mu’jim al-Kabir [24/145, Tradition No. 1032]
7. Feyz al-Qadir 5:440
8. Tazkarah al-Khawas: 30 [p. 49]
9. Fath al-Bari: 1686 [6/222]
10. Kanzul ‘Ummal 5:277 [12/349, Tradition No. 35353]
11. Al-Khasa’is al-Kubra 2:183 [2/310]
12. ManaqibKharazmi: 217 [p. 313, Tradition No. 314] and also: Fara’id al-Samtayn, Imam Hamawayni[1/319, Tradition No. 251]; al-Sawa’iq al-Muhriqah, ibnHajar: 75 [p. 126]; and Sharh Nahjul-Bilaqah, ibnAbi al-Hadid 2:61 [6/167], sermon 73
13. Al-Ahkam Fi Usul al-Ahkam 5:171 [5/160]
14. A comprehensive s e l e c tion of al-Ghadir, p. 290
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