Mouood Mouood English Edition
And this matter is completely achieved for Ahadith of Khums which have been pointed to them above.
Moreover, among these Ahadith there are some Sahih Ahadith.
Like Hadith of Muhammad ibn Al-Hassan Al-Ash’ari which is the first Hadith of chapter eight.
And Hadith of Abu Ali ibn Rashid which is the third Hadith.
And Hadith of Ibrahim ibn Muhammad Al-Hamedani which is the fourth Hadith.
And Hadith of Ali ibn Mahzyar which is the fifth Hadith.
And Hadith of Sama’a which is the seventh Hadith.
It is interesting that some less-known people who did not have enough knowledge about the Rijal science (science of tellers of Ahadith) assumed that all Ahadith of this chapter are civilizable about their evidences while this is nothing more than a false thought which shows the weakness of knowledge of person who thinks this way and this assumption has no compatibility with reality.
This person who had shown special and funny obstinacy about the weakness of this Ahadith has taken mistakes which are amazing, for instance:
1- He has introduced “Sa’d ibn Abdullah Ash’ari Qomi” who has been one of superiors of Shi’aa and one of eminent Faqihs and one of leaders of this sect according to superiors of Rijal science like“Najashi” and “Sheikh Toosi” and “Allame Helli” and has been an eminent, knowledgeable, reliable person with lots of writings as an “unreliable person”that “none of superiors of Rijal science have confirmed his reliability” and we don’t know that where did he find such a big and clear lie which causes the disgrace of the teller!
2- He has criticized “Ali ibn Mahzyar” whom all superiors of Rijal sciences confess to his greatness and reliability, and he had been one of special Sahaba of ninth Imam and his deputy and successor, and according to “Najashi” (famous scholar of Rijal science) and the late Allame Helli there is no place for discussion or doubt about his cabbalas, and has tried to invalidate his reliable Hadith (in his own thought) by nonsense expressions and even he had insulted and cursed this great man.
It seems that his evil purposes do not permit him to accept any kind of truth and he forces himself to remove any obstacle which is in his way, even by ignoring self evident matters.
3- One of persons who has been mentioned in evidences of these Ahadith (third Hadith from this chapter) and is one of reliable Hadith tellers, but has been attacked and weakened because of ignorance is “Abu Ali ibn Rashid” who his name is “Hassan” and is one of Sahaba of ninth Imam, Imam Javad (a.s.). According to confirmation of some of superiors of Rijal, like Sheikh Toosi and Allame Helli, is one of reliable persons, but foresaid ignorant writer has assumed him to be unreliable.
4- “Riyan ibn Salt” is one another of Hadith tellers who has been mentioned in the evidence of ninth Hadith in this chapter and foresaid writer has criticized him by this excuse that it is unlikely that he had lived until Imam Askari (a.s.) (without expressing any prove fore this sentence) and with another excuse that he had been working in the system of Abbasi caliphs, while we know that persons like “Ali ibn Yaqtin” were working in their system by order of Imams for saving innocent people, while in Rijal books especially “Rijal of Najashi” and “Allame Helli” and “Sheikh Toosi”reliability of this man has been confirmed.
And this is funnier that he said the cabbala of Riyan ibn Salt is Mursala (a Hadith that its evidence does not reach to Prophet (S) or Imams (a.s.)) while there is no such a thing in the evidence of this Hadith, and nobody would find that why he has said such a big lie!
5- Most amazing of all is that he had rejected the seventh cabbala by the excuse that “Kulayni” has quoted that from “Some of our companions”.
He assumed that these persons are unknown, while anyone who has the least knowledge about the book “Kafi” and its evidences and documents knows that these persons are masters of Kulayni, that in order to abstain from lengthening and repeating in the evidence their name do not mention every time, but it has been affirmed in books of Rijal that the purpose of Kulayni is this five persons: 1- Muhammad ibn Yahya 2- Ali ibn Mousa Komidani 3- Ali ibn Ibrahim ibn Hashim 4- Ahmad ibn Idris 5- Dawood ibn Kore
And some of them are moreover their reliability are from superiors of World of Shi’aa (refer to the book “Jame’ Al-Rovat” and other Rijal books).
Précis of Ahadith of Khums
Implication of above Ahadith is clear in many ways, while some of cavillers try to make doubt about their implication by delusive objections and free themselves from these Ahadith.
We mention some of their objections for instance.
1- They say for Hadith of Muhammad ibn Ash’ari (which correctness of its evidence had proved):
One of our companions wrote to ninth Imam (a.s.): Inform us that if Khums applies on all the things which a person uses, from few and many from any kind of income and also on artisans? And how should it be paid? Imam wrote with his own handwriting that Khums is after the costs of living.1
It is understood well from this text than asker has had doubt either in generality and quality of Khums and Imam has answered to both questions with one short sentence as it had been common way in writing letters in that time.
When he says Khums is after the costs of living the question about quality which is the second question of asker and also the question about the necessity of Khums in all kinds of income both have been answered.
But with his clearance of the meaning of this cabbala, cavillers sometimes say that answer and question in Hadith are not compatible with each other and it is like a cryptogram, while there is neither a secret nor any doubt in it.
And sometimes they say that what the meaning of “Ma’oona” is?
While in several cabbalas in chapter of Khums which Ma’oona has been mentioned, it has been affirmed that the meaning of Ma’oona is the costs of living of a person; moreover surely the costs of business is not considered because the sentence “ ما یستفید الرّجل” (anything which a man uses) means net profit, and surely net profit achieves after subtracting the costs of business.
And sometimes they say that what the meaning of “الضّروب” is? It seems that they had no knowledge about the word that “الضّروب” means kinds and here it means kinds of businesses and industries and jobs.
It is interesting that is some of next Ahadith they had made another excuse which is for present Imam, but explicitness of above Hadith in generality of the ruling is so much that they did not dare to arise this objection for this Hadith.
2- Abu Ali ibn Rashid who had been one of deputies of Imam Javad (a.s.) and Imam Hadi (a.s.) says:
I told him (Imam (a.s.)) you have ordered me to manage your tasks, and take your right; I told this to your friends, some of them said: what is the right of Imam? I didn’t know what to say. Imam (a.s.) said Khums is obligatory for them, I said in what thing? He said in goods and products, I said persons who do business and build something with their hands? He said yes if after paying costs of living any possibility remains for them.2
