Weak traditions in the online version of al-kafi

Traditions of Muhammad bin Sulayman al daylami

Muhammad bin Sulaiman al-Delami
He has been graded ‘Very weak’ by Allamah Najashi (Rijal al-Najashi, page 365) and Allamah Heli (Khulasat al-Aqwal, page 402) while he has been declared ’weak’
by Ibn al-Ghadaeri (Rijal ibn al-Ghadaeri), Shaykh Tusi (Rijal al-Tusi,
page 363), Ibn Dawood (Rijal ibn Dawood, page 272), Shaykh Majlisi
(Rijal al-Majlesi, page 303), Shaykh Burujedri (Taraef al-Makal, Volume
1 page 349), Al-Khoei (Mabani Takmilat al-Minhaj, Volume 2 page 270),
Shaykh Sabzawari (Zakhirat al-Mead, Volume 1 page 225) and Shaykh
Rohani (Fiqh al-Sadiq, Volume 23 page 141) while he has been declared ‘an extremist’ by Allamah Heli (Khulasat al-Aqwal, page 393) and Shaykh Tusi (Rijal al-Tusi, page 343).
Source :answering-ansar.org



H , Ch. 108, h 85
Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad
ibn Sulayman al-Daylami from his father from Aban ibn Taghlib who has
said the following. "I said to abu ‘Abdallah (a.s.), "May Allah take my
soul in service for your cause, what is the meaning of the words of
Allah, "Yet, he has not entered into ö
aqaba." (90:11) The Imam (a.s.) said, "To whoever Allah has granted honor through our Wilaya (Leadership with Divine Authority) he has crossed the ö
aqaba (the stage). We are the ö
aqaba. Whoever would reach us gains his salvation." The narrator has
said that he remained quite for a while and then said to me, "Would to
learn a letter from that would be better for you than the whole world
and all that is therein?" I said, "yes, May Allah take my soul in
service for your cause." He then said, "It is the setting free of a
slave." Then he said, "All people are slaves of fire. except you and
your people. Allah has set you free from fire through our (Ahl al-Bayt)
Wilaya (Leadership and Guardianship with Divine Authority)."

H , Ch. 108, h 23
Al-Husayn ibn Muhammad has narrated Mu‘alla ibn Muhammad from
Ja‘far ibn Muhammad ibn ‘Ubaydallah from Muhammad ibn ‘Isa al-Qummifm
Muhammad ibn sulayman from ‘Abdallah ibn Sinan from abu ‘Abdallah
(a.s.) about the words of Aallah. "We had commanded Adam (certain
matters) before.(The commands consisted of certain words about Ali,
Fatima,al-Hassan, al-Husayn and the Imams from their descendants) He
forgot Our commandment) (20:115).This is how it was revealed, by Allah,
about Muhammad and his family.


H 780, Ch. 67, h 1
Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih
(alKulayni has said) and a number of our people from ibn Ziyad from
Muhammad ibn Sulayman al-Daylami from Harun ibn al-Jahm from Muhammad
ibn Muslim who has said that he heard abu Ja‘far (a.s.) say the
following. "When al-Hassan (a.s.) ibn Ali (a.s.) was about to leave
this world he said to al-Husayn (a.s.), "O my brother, I want to
entrust you with my directive will (please) safeguard and preserve it.
When I will die prepare and help me towards (the Shrine of) the
Messenger of Allah so I can renew my covenant with him then help me
towards my mother (a.s.). Thereafter return me back for burial in Baqi‘
graveyard. You must know that ‘A’isha will create problems for me.
Allah and the people know her deeds and her hostile attitude towards
Allah and His Messenger and her animosity towards us Ahl al-Bayt
(family) of the Holy Prophet. When al-Hassan (a.s.) passed away his
body was placed on the stretcher and then the procession was lead to
the place where the Holy Prophet prayed for the dead for burial.
Al-Husayn (a.s.) performed the prayer therein and then the body was
taken to the Mosque. When (the procession) paused on the grave of the
Messenger of Allah Dhul ‘Aynayn (spy) went to ‘A’isha and told her,
"They have brought al-Hassan’s body to bury with the Holy Prophet." She
them came out quickly on the mule with saddle. She was the first woman
in the Muslim community to ride on the saddle. She then said, "Take
your son away from my house. He will not be buried in my house to
disregard the privacy of the Messenger of Allah. Al-Husayn (a.s.) said
to her, "A long time ago you and your father had disregarded the
privacy of the Messenger of Allah. You brought to his house those whose
nearness he did not love. Allah will held you responsible for this O
‘A’isha."

H 782, Ch. 67, h 3
Through the same chain of narrators it is narrated from Sahl
from Muhammad ibn Sulayman from Harun ibn al-Jahm from Muhammad ibn
Muslim who has said that he heard abu Ja‘far (a.s.) say the following.
"When al-Hassan (a.s.) ibn Ali (a.s.) was about to leave this world he
said to al-Husayn (a.s.), "O my brother, I want to entrust you with my
directive will (please) safeguard and preserve it. When I will die
prepare and help me towards (the Shrine of) the Messenger of Allah so I
can renew my covenant with him then help me towards my mother (a.s.).
Thereafter return me back for burial in Baqi‘ graveyard. You must know
that al-Humayra will create problems for me. The people know her deeds
and her hostile attitude towards Allah and His Messenger and her
animosity towards us Ahl al-Bayt (family) of the Holy Prophet. When
al-Hassan (a.s.) passed away his body was placed on the stretcher and
then the procession was lead to the place where the Holy Prophet prayed
for the dead for burial. Al-Husayn (a.s.) performed the prayer therein
and then the body was taken to the Mosque. When (the procession) paused
on the grave of the Messenger of Allah new reached ‘A’isha and she was
told, "They have brought al-Hassan’s body to bury with the Holy
Prophet." She them came out quickly on the mule with saddle. She was
the first woman in the Muslim community to ride on the saddle. She
stood and then said, "Take your son away from my house. Nothing will be
buried in my house and the privacy of the Messenger of Allah. Al-Husayn
(a.s.) said to her, "A long time ago you and your father had
disregarded the privacy of the Messenger of Allah. You brought to his
house those whose nearness he did not love. Allah will hold you
responsible for this O ‘A’isha. My brother commanded me to place him
near his grandfather the Messenger of Allah so can renew his covenant
with him. You, O ‘A’isha, must know that my brother is the most
knowledgeable person. He is by far the most knowledgeable one in
interpreting the book of Allah than to cause disregard the privacy of
the Messenger of Allah. Allah says, ". . . do not enter the houses of
the Prophet for a meal without permission.. . ." (33:53) but you have
admitted into the house of the the Messenger of Allah men without his
permission. Allah, the Most Holy, the Most High, has said, ". . . do
not raise your voices above the voice of the Prophet,. . ." (49:2). It
is you have consrtucted a barking place for your father and his Faruq
(discerning) near the ear of the Messenger of Allah. Allah, the Most
Holy, the Most High, has said, "The hearts of those who lower their
voices in the presence of the Messenger of God are tested by God
through piety. . ." (49:3) By my life that your father and his Faruq
have brough trouble forthe the Messenger of Allah due to coming so
close. The two of them did not maintain the respect for the Messenger
of Allah that He had commanded them through the words of the Messenger
of Allah to do so. What Allah has made unlawful about a believer who is
dead He has also made unlawful about a living believer. I swear by
Allah, "O ‘A’isha, if the burial that you dislike to take place near
the Messenger of Allah would have been permissible in or view and from
Allah, you would have learned about it to have taken place despite your
opposition."
The narrator has said that Muhammad ibn al-Hanafiya then spoke and
said, "O ‘A’isha, one day you ride a mule and the other day rode a
camel. You do not control yourself. You can not own the earth for your
animosity against banu Hashim" The narrator has said that she then
turned to him and said, "O ibn al-Hanafiya, these are the sons of
Fatima who speak. What for do you speak?" al-Husayn (a.s.) then said to
her, "To what direction do you want to distance Muhammad from the sons
of Fatima (a.s.). I swear by Allah that he has three Fatima in his
lineage from the mothers side. 1. Fatima daughter of ‘Imran ibn ‘A’idh
ibn ‘Amr ibn Makhdhum (b) fatima daughter of Asad ibn Hashim (c) Fatima
daughter of Za’ida ibn al-Asamm ibn Rawaha ibn Hijr ibn ‘Ad Mu‘is ibn
‘Amir." The narrator has said that she then said, "Move your son and
take him away. You are a quarrelsome people." The narrator has said
that the al-Husayn (a.s.) went tothe grave of his mother and then took
the body of al-Hassan (a.s.) out (of the shrine of the Messenger of
Allah) and buried him in al-Baqi‘."

H 781, Ch. 67, h 2
Muhammad ibn al-Hasan and Ali ibn Muhammad have narrated from
Sahl ibn Ziyad from Muhammad ibn Sulayman al-Daylami from one of our
people from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s.) who has
said the following. (a.s.), "When al-Hassan ibn Ali (a.s.) was about to
leave this world he said, "O Qanbar, see if you there is any believer
(in Islam) other than the members of the family of Muhammad (s.a.)
behind the door." He (Qanbar) said Allah, His Messenger and the grand
son of His Messenger know better than I do." The Imam (a.s.) said,
"Call to me Muhammad ibn Ali. I (Qanbar) then went to him and when I
was in his presence he said, "I hope nothing but good has happened." I
said, "Answer the call of abu Muhammad. He quickly wore his shoes and
did not even wear it properly. He came out with me running. When he
arrived in the presence of al-Hassan (a.s.) he offered his greeting.
Al-Hassan (a.s.) said to him, "Please, sit down. A person like you must
not remain absent from hearing the words that can bring the dead to
life and cause death to the living. You must be the container of
knowledge and the beacon of guidance. Some of the lights of the day are
brighter than others.
Have you come to know that Allah made the sons of Abraham the Imams
(‘A’imma) and granted to some of them more excellence than the others.
He gave psalms to David and you know what kind of preference He granted
to Muhammad (s.a.). O Muhammad ibn Ali, I fear for you of envy. Allah
has said it to be of the characteristics of the unbelievers. Thus,
Allah, the Most Holy, the Most High, has said, ". . . out of envy, turn
you back to disbelief, even after the Truth has become evident to them.
. ." (2:109). Allah, the Most Holy, the Most High, has not given your
control in the hands of Satan, O Muhammad ibn Ali. May I relate to you
what I heard your father say about you?" He said, "Yes, I like to hear
it." The Imam (a.s.) said, "I heard your father say on the day of
Basra, "Whoever likes to do good to me in this and the next life he
should do good to my son, Muhammad. O Muhammad ibn Ali if you would
like I can inform you of the time you were only a potential person in
the back of your father I can do so. O Muhammad ibn Ali, have you come
to know that al-Husayn ibn Ali (a.s.) after I will die and my spirit
depart my body will be the Imam (Leader with Divine Authority) afret me
before Allah, Most great Whose name is, in the Book as the inheritance
from the Holy Prophet. Allah, the Most Holy, the Most High, has added
it to the inheritance from his father and mother. You are the choosen
ones from His creatures. He selected Muhammad from among you and
Muhammad (s.a.) selected Ali and Ali (a.s.) selected me for Imamat
(Leadership with Divine Authority). I have choosen al-Husayn (a.s.) as
the Imam (Leader with Divine Authority) after me." Muhammad ibn Ali
then said, " You are the my Imam (Leader with Divine Authority) and you
are my connectio to Muhammad (s.a.). I swear by Allah, I wish I was
dead before hearing these words from you. Certainly there is a great
deal of facts in my head (about your excellence and virtues) that even
with buckets can not be drained and by the songs of the winds can not
be changee. It is like an encyclopedia with decorated pages. I ready
myself to speak them out but I find others have preceded me like the
preceding of a heavenly book or what the messengers have have brought.
It is a book that exhausts the speaking tongue and the writing hand. I
do not find enough pens to complete writing and it can turn all papers
to ashes. Thus, there is no reach to your excellence and virtues. This
is how Allah rewards those who do good and there is no power without
Allah. Al-Husayn (a.s.) is the most knowledgeable among us and his
forebearance is the greatest among us in gravity. He is the closest to
the Messenger of Allah among us in his relationship. He was a Faqih
before he was created. He has read the messages of the Divine
revelation before he would speak. Had Allah known any good in anyone He
would not have choosen Muhammad (s.a.). Since Allah has choosen
Muhammad (s.a.) and Muhammad (s.a.) choose Ali (a.s.) and Ali choose
you as the Imam (Leader with Divine Authority ) and have choosen
al-Husayn (a.s.) we accept and agree. Who is he that accept a person
other than him (al-Husayn (a.s.)) Who is he that would seek assistance
in his difficulties from a person other than him (al-Husayn (a.s.) )?"

H 275, Ch. 10, h 12

Ali ibn Muhammad has narrated from Sahl ibn Ziyad and others from
Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan from abu
‘Abdallah (a.s.) who has said the following. "Allah is Great and High. People
cannot describe Him nor can they reach the depth of His Greatness. ‘ No mortal eyes
can see Him, but He can see all eyes. He is All-kind and All-aware.’" (6:103) He
cannot be described by means of how and where. How can I describe Him by
means of any condition? He Himself has created the conditions and how and so it
came into being. We came to know conditions because of His designing them for us. How can
I describe Him by means of space? It is He, Who spaced the space so it became
space. I, thus, came to know space by means of what He has made it into space. How can I
describe Him by means of positions when He Himself has given position to positions so it
came into position. I, thus, came to know the position by means of what He has made to
come into position. Allah, the Holy, the Most High, is in every place but is out of
everything. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and
All-aware.’" (6:103)


H 22, Ch. 1, h 22

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn
Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan from abu ‘Abdallah (a.s)
who has said the following.
"The authority of Allah over the people is the Prophet (s.a.) and the authority
between Allah and the people is intelligence."

H 8, Ch. 1, h 8

Ali ibn Muhammad ibn ‘Abdallah has narrated from Ibrahim ibn Ishaq
al-Ahmar from Muhammad ibn Sulayman al-Daylami his father who has said the following.
"Once I mentioned a certain person’s intelligence, worship and religion before
Imam abu ‘Abdallah (a.s). The Imam (a.s) asked, "How is his intelligence? The
man replied, ‘I do not know.’ The Imam then said, "The degree of reward is
based on the degree of intelligence. A man of Bani Israel worshipped Allah on an island in
the ocean. The island was lush green, with many trees and abundant water. Once an angels
passed by the worshipper and asked Allah to show how much reward and blessings would the
worshipper receive for his good deeds. Allah showed the rewards due to the worshipper to
the angel and the angel considered it very little. Allah then told the angel to stay with
the worshipper as a companion. The angel then appeared to the worshipper in the form of a
human being. The worshipper asked, "Who are you?" ‘ I have heard about your
great worships and your spiritual position at this place and I wish to join you to worship
Allah along with you." The angel said. He spent that day with the worshipper and the
next day the angel said to the worshipper, "Your place is beautiful and it should
only be used for worship." ‘Yes, it is but it has one shortcoming.’ The
worshipper responded. "What is that?" The angel inquired. "Our Lord does
not have an animal. I whish He had a donkey so that we would look after the donkey to
graze all the grass around. All these grass is a waste." ‘Does your Lord have no
donkey? Asked the angel. "Had our Lord had a donkey all this grass would not have
turned into waste." The worshipper answered with sadness. Allah then revealed to the
angel, "We reward everyone according to the degree of his/her intelligence."

H 382, Ch. 26, h 1

It is narrated from Ali ibn Muhammad ibn ‘Abdallah from Ahmad ibn
abu ‘Abdallah from his father from Muhammad ibn Sulayman al-Daylami from Ali ibn
Ibrahim al-Hashimi who has said the following.
"I heard abu al-Hassan Musa ibn Ja‘far (a.s.) saying, ‘There can nothing
until Allah would wish it to be, will, measure and decree." I asked what is the
meaning of wish (Sha’a)? The Imam replied, "It is to begin the act."
I asked, "What is the meaning of measure (Qaddara)? The Imam replied, "It is
measuring the length and the width of something." I asked what is the meaning of
decree (Qada)? The Imam replied, "When He decrees He lets it happen and this is when
it becomes unavoidable to happen."

H 738, Ch. 60, h 3
Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad
from Ali ibn Muhammad from Bakr ibn Salih from Muhammad ibn Sulayman
from ‘Aytham ibn Aslam from Mu‘awiya ibn ‘Ammar from abu ‘Abdallah
(a.s.) who has said the following. "Imamat (leadership with Divine
authority) is a covenant from Allah, the Most Holy, the Most High,
pledged to particularly known man. The Imam does not have the right to
divert it from the succeeding Imam. Allah, the Most Holy, the Most
High, sent inspiration to David to appoint the executor of his will
from among your family. It is has occurred in My knowledge that shall
not sent any prophet except that he will have the executor of his will
from among the members of his family. David had several children. Among
the members of the family members of David there was a son whose mother
lived with David and he loved her very much. David came to her when the
Divine inspiration came to him and he said to her, Allah, the Most
Holy, the Most High, has sent me inspirations and He wants me to
appoint the executor of my will from among the members of my family.
His wife asked him to appoint her son for this task. He said, "I also
want what you said. " In the foregone knowledge of Allah it was already
decisively existed that executor of the will of David is Solomon.
Allah, the Most Holy, the Most High, sent inspiration to David
commanding him not to made hasty decisions before the coming of His
order. It was not long after that two man came to David to settle a
dispute over the sheep and grapes among them. Allah, the Most Holy, the
Most High, sent inspiration to David to gather all of his sons together
and let them judge the case. Whoever of your sons then would judge the
case rightly he will be the executor of your will. David gathered all
his sons. When the case was stated Solomon said, "O owner of grapes,
when did the sheep of this man enter your vinyard?" He replied, "They
entered at night." Solomon said, "O owner of sheep, I have judged
against you. You must give the young and the wool of your sheep to him
this year." David then said, "Why did you not judge giving away of the
very sheep as the because the Israelite scholars have already evaluated
them and the price of sheep is the value of grapes?" Solomon answered,
"The vines are not consumed from their roots but only the fruit is
consumed that will come back in future." Allah, the Most Holy, the Most
High, sent inspiration to David that the judgment in this case is the
judgment of Solomon. O David, "You wanted one thing and We had wanted
other than that. David came to his wife and said, "We wanted one thing
but Allah, the Most Holy, the Most High, wanted a thing other than
that. Nothing happened other than what Allah, the Most Holy, the Most
High, had wanted. We accept the command of Allah, the Most Holy, the
Most High, and submit (to His will)." The Imam (a.s.) then said, "And
so are the executors of the wills. They have no right to go beyond the
limit to avail it to the other people."