If you're new here, you may want to get regular updates via如果你是新这里，你可能想通过定期更新 RSS feed RSS提要 . 。 Thank you for visiting!谢谢您的访问！
The Jewish Orientalist Ignaz Goldziher claimed that the Umayyad Caliph 'Abd al-Malik ibn Marwan had built the Dome of the Rock to prevent the people of Syria and Iraq from the Hajj (pilgrimage) to Makkah and in order to religiously justify this act, his friend Al-Zuhri fabricated the hadith of “Do not set out on a journey…” Goldziher's charge was that:犹太东方Ignaz Goldziher声称，倭马亚哈里发阿卜杜勒马立克伊本马尔万已经建立了岩石圆顶，以防止这些朝圣（朝觐叙利亚和伊拉克人民）的麦加和以宗教证明这一行为，他朋友铝祖赫里编造了“不设一个旅程...”Goldziher的指控圣训是：
When the Umayyad Caliph Abd al-Malik wished the stop the pilgrimages to Makkah because he was worried lest his rival Abdullah b.当倭马亚哈里发阿卜杜勒马利克祝愿麦加朝圣停止，因为他担心，恐怕他的对手阿卜杜拉湾 Zubayr should force the Syrians journeying to the holy places in Hij?to pay him homage, he had to recourse to the expedient of the doctrine of the vicarious hajj to the Qubbat al-Sakhra in祖拜尔应该迫使叙利亚之旅在Hij的圣地？向他致敬，他不得不求助于朝觐的替代性学说适宜的拱北基地Sakhra在 Jerusalem耶路撒冷 . 。 He decreed that the obligatory circumambulation ( tawaf ) could take place at the sacred place in Jerusalem with the same validity as that around the Kacba ordained in Islamic Law.他颁布法令，强制性绕（ 环游 ）在该地方可采取有效的圣地耶路撒冷在同一围绕伊斯兰教法Kacba受戒。 The pious theologian al-Zuhri has given the task of justifying this politically motivated reform of religious life by making up and spreading a saying traced back to the Prophet, according to which there are three mosques to which people may make pilgrimages: those in Makkah, Medina and Jerusalem.虔诚的神学家基地祖赫里已作出了证明这一带有政治动机通过编造和传播宗教生活的改革任务一说追溯到先知，根据其中有3个清真寺朝圣，人们可以：在麦加的人，麦地那和耶路撒冷。 2 2
It does not need to be mentioned that this is indeed one of the wonders of lying, distortion and manipulation of historical facts.它并不需要提及的是，这确实是说谎，歪曲历史事实和操纵的奇观之一。 Naturally, the Christian missionaries get very excited when they see polemical material like Goldziher's, and hence dutifully parrot it without checking for clarification.当然，基督教传教士变得非常兴奋，他们看到类似Goldziher备受争议的物质，因此没有尽职尽责地为澄清鹦鹉检查它。 Hence, it is left to the Muslims to fill in the void of scholastic integrity left by the missionaries.因此，它是留给穆斯林对学校填写完整的传教士留下的空白。 We would like to examine the weaknesses of the hypothesis that the Umayyad Caliph Abd al-Malik, by erecting the Dome of the Rock in Jerusalem, intended to divert the Hajj from Makkah to Jerusalem.我们要研究的假说的弱点是倭马亚哈里发阿卜杜勒马利克，通过建立在耶路撒冷的岩石圆顶，目的是转移麦加朝圣耶路撒冷。
The Weakness of the Hypothesis 该假说的弱点
The following are the list of our observations regarding the weakness of this hypothesis that the Caliph Abd al-Malik built the Dome of the Rock to divert the Hajj from Makkah to Jerusalem:下面是我们的观察名单关于这个假说的弱点，在哈里发阿卜杜勒马利克的岩石建成的圆顶，转移到耶路撒冷朝觐麦加：
First: Trustworthy historians did not disagree concerning the fact that the one who built the Dome of the Rock was al-Walid ibn cAbd al-M?k and this was stated by Ibn ?Asaker, At-Tabari, Ibn-ul-Athir, Ibn Khaldun, Ibn Kathir and others.第一：信得过历史学家并不反对有关的事实，一个是谁建的岩石圆顶是沃利德伊公共天线基地- M的？k和表示，这是伊本？Asaker，在-塔巴里，伊本，UL认证阿特尔，伊本哈勒敦，伊之光等。 They never mentioned a single report relating its building to cAbd al-M?k.他们从来没有说过一个单一的报告，关于它的建设，公共天线基地- M的？光 Undoubtedly, its building ?毫无疑问，它的建设？ as Goldziher claimed – to be the new Ka`abah would be one of the greatest and most significant events in the作为Goldziher声称 - 是新嘉`abah将在最大和最重要的事件之一 history历史 of Islam and Muslims, and it is impossible for such event to pass without documentation, especially since those historians used to document far less significant events like the dates of scholars' demise, names of official judges, etc. If cAbd al-M?k built it, they would mention it, but they mentioned its building in the biography of Al-Walid, and they were trustworthy historians and well-versed in documenting history.对伊斯兰和穆斯林，是不可能通过这样的事件没有文件，特别是因为这些历史学家用来记录重要得多像学者的消亡，官方法官的名字，等的时间节目如果公共天线基地- M的？K表建造它，他们会提到它，但他们提到其在沃利德传记建设，他们是值得信赖的历史学家和记载历史十分熟悉。 Yes, it was indeed mentioned in the book of “Al-Hayawan” by Al-Dumairy on authority of Ibn Khalakan that Abd al-M?k built the Dome, the text reads as是的，这的确是提到了“基地Hayawan书”的伊本Khalakan权力由Al - Dumairy的阿卜杜勒- M的？K表建成的圆顶，文本内容
Abdul-Malik built it and people used to stand at it on the Day of `Arafat阿卜杜勒马利克和人民用它建于它站在阿拉法特日`
but this is a weak report and contradicts what is agreed upon by masters of history.但这是一个薄弱的报告，违反什么是历史的主人同意后。 Moreover, the text does not imply that he built it to divert pilgrimage from Makkah; but people used to stand at it by themselves.此外，文本并不意味着他不是从麦加朝圣的转移，但人们在使用它自己的立场。 This was a common practice in many Islamic cities which scholars repetitively discouraged.这是一个在许多伊斯兰城市的共同做法，反复劝阻学者。 There is a big difference between pilgrimage to it and standing in it by simulating the standing of pilgrims at `Arafat, so that those who could not perform pilgrimage may share the pilgrims in heavenly rewards.两者之间是有朝圣，并在它站在模拟的朝圣者在`阿拉法特站在大的差异，因此如果谁不执行可以分享在天上朝圣的朝圣者的奖励。 This practice was not confined to the Dome of the Rock; people of every Islamic city used to gather in the middle of the city and stand as the pilgrims do at `Arafat.这种做法并不局限于岩石圆顶;用来聚集在城市中脱颖而出，成为朝圣者在`阿拉法特做每一个伊斯兰城里人。 Furthermore, it is doubtful that the ambulatories of the Dome of the Rock would have allowed the complex rituals of tawaf and it would be far more simpler to merely to reproduce the Ka`abah instead of designing the elaborate Dome.此外，它是值得怀疑的岩石的ambulatories的这座体育馆将允许仪式环游和复杂的将是更简单到只是为了重现嘉`abah而精心设计的圆顶。 3 3
Second: The exact text of the hadith does not include the word “pilgrimage” (Ar. al-Hajj ) at all.第二：确切的圣训文本不包含单词“朝圣”（Ar. 基地朝觐 ）所有。 It actually reads as:它实际上是内容为：
Do not set out on a journey except to three Mosques: Al-Masjid Al-Haram, the Mosque of God?s Apostle and the Mosque of Al-Aqsa (Jerusalem).不要设置中，除了3个清真寺：铝禁寺，神的清真寺的旅程？使徒和阿克萨（耶路撒冷）清真寺。
It does not invite people to perform “the pilgrimage” to Jerusalem, but Goldziher transmitted the hadith as “three Mosques to which people may make pilgrimage”.它不邀请其他人来执行的“朝圣”的耶路撒冷，但Goldziher转交了为“三清真寺圣训，人们可能使朝圣”。 This is indeed scientific “honesty” and research exhibited by the Orientalist!这确实是科学的“诚实”，由东方展示研究！
Even if we supposed that Al-Zuhri fabricated this hadith to please Abd al-M?k, then why did he not explicitly invite people to perform the pilgrimage in Jerusalem?即使我们假定铝祖赫里制作出此圣训讨好阿卜杜勒- M的？k，那么为什么他没有明确邀请人在耶路撒冷进行朝圣？ This hadith does none but indicate the virtues of Jerusalem, praying and visiting it not limited with a certain time which is already stated by the Qur'an.这表明圣训并没有，但耶路撒冷的美德，祈祷和来访是不是具有一定的时间，已经由古兰经规定的限制。 4 4 So, how the purpose of Abd al-M?k (of diverting pilgrimage from Makkah to Jerusalem) could be achieved by the aid of this hadith?因此，如何为Abd al - M的目的是什么？k的麦加朝圣转移到耶路撒冷（）可以实现在本圣训援助？
Third: The incident as claimed by Goldziher is totally irrational, because establishing a building to make people perform pilgrimage to is an overt act of disbelief and a political suicide for the Caliph.第三：由Goldziher声称事件是完全不合理的，因为建立一个建设，使人民履行朝觐是一种难以置信的公开行为，为哈里发政治自杀。 So, how could 'Abd al-Malik, who used to be called the “Pigeon of the Mosque” for his excessive praying, make such an act?因此，如何能'阿卜杜勒马利克，谁被称为为他祈祷过多，使这种行为的清真寺“，”鸽子？
In addition, his enemies accused him of many awful things, but they neither accused him of disbelief nor slandered him for building the Dome.此外，他的敌人很多可怕的事情指责他，但他们既不指责他不相信，也不诬蔑兴建巨蛋他。 If this matter were established, they would put it first in the list of accusations.如果此事成立，他们将首先把它在对指控的名单。
Fourth: Al-Zuhri was born in either 51 or 58 AH, while Abdullah Ibn al-Zubayr was killed in 73 AH So, Al-Zuhri then would be 22 or 15 years old.第四：铝祖赫里出生于任何51岁或58啊，而阿卜杜拉伊本祖拜尔是啊，所以在73个死亡，基地祖赫里然后将22或15岁。 Is it possible for him at that age to be so reputable among Muslim nation that they accept from him a fabricated hadith inviting them to pilgrimage in Jerusalem instead of Makkah?它是在这个年龄对他能够如此在穆斯林国家，他们从他编造邀请他们在耶路撒冷，而不是麦加朝圣接受圣训信誉？
Fifth: Historical reports are clear concerning the fact that Al-Zuhri neither knew nor met 'Abd al-Malik during Ibn al-Zubayr's lifetime.第五：历史报告是明确的有关事实，铝祖赫里既不知道也不符合'在伊本祖拜尔的一生阿卜杜勒马利克。 Al-Zahabi mentioned that Al-Zuhri visited cAbd al-M?k for the first time in about 80 AH铝Zahabi提到，铝祖赫里访问公共天线基地- M的？为在阿第一次约80 K表 5 5 and he was so young that 'Abd al-Malik tested him and advised him to seek knowledge in Madinah.他是如此年轻的'阿卜杜勒马利克考验他，劝他寻求在麦地那的知识。 So how could anyone claim that Al-Zuhri fulfilled the desire of his friend 'Abd al-Malik and fabricated a hadith to divert the pilgrimage from Makkah to Jerusalem during the era of Ibn al-Zubayr?因此，如何可能有人声称，基地祖赫里完成了他的朋友'阿卜杜勒马利克的愿望，编造圣训转移期间，伊本祖拜尔从麦加朝圣时代的耶路撒冷？
Sixth: The hadith of ?Do not set out on a journey…???第六：对圣训？不要设置的旅程...吗？？？ was narrated by all references of Sunnah, and it is reported through isnad (chains of transmitters) other than Al-Zuhri?s.叙述了由圣行的所有引用，它是通过isnad报告（发射机链以外铝祖赫里）？第 Imam al-Bukhari reported it on authority of Abu Sa'eed Al-Khidri without Al-Zuhri?s chain.伊玛目布哈里报告了阿布赛尔德铝Khidri权力它没有铝祖赫里？连锁。 Imam Muslim reported it from three different chains of transmitters, only one of them was through Al-Zuhri.穆斯林阿訇报告从三个不同的链发射机，其中只有一个通过铝祖赫里仅此而已。 So, Al-Zuhri was not the only one who transmitted this hadith as Goldziher claimed, but there were others who transmitted the hadith as well, as shown above.因此，基地祖赫里不是唯一一个谁转交了这一圣训为Goldziher声称，但还有其他的谁传送的圣训以及，如上所示。
When Sheikh-ul-Islam Ibn Taimiyyah was asked about the ruling of visiting and praying in Jerusalem, he answered that当谢赫- UL认证，伊本Taimiyyah是关于访问和在耶路撒冷祈祷执政时，他回答说：
It is established in both Sahihs that the Prophet (peace be upon him) said, 'Do not set out on a journey except to three Mosques: Al-Masjid Al-Haram, the Mosque of God?s Apostle and the Mosque of Al-Aqsa (Jerusalem)'.它是建立在两个Sahihs，先知（愿他安息）说，'不要设置中，除了3个清真寺：铝禁寺，神的清真寺的旅程？使徒和清真寺铝阿克萨（耶路撒冷）'。 It is stated in both Sahihs on authority of Abu Sa?eed, Abu Hurairah and others.这是说在对阿布都Sahihs萨权威？节日会，阿布Hurairah等。 It is an acceptable hadith whom scholars agreed upon its authenticity, acceptance and belief.这是一个可以接受的圣训学者根据他们的真实性，接受和信仰的同意。
Seventh: Al-Zuhri narrated this hadith on authority of his Sheikh Sa?eed Ibn-ul-Musaiyyb, and it is well-known that Ibn-ul-Musaiyyb would never stay silent if Al-Zuhri fabricated this hadith on his authority to please the Umayyads who hurt and persecuted him.第七：铝祖赫里叙述这对他的谢赫萨权威圣训？节日会伊- UL认证Musaiyyb，这是众所周知，伊本，UL认证Musaiyyb绝不会保持沉默，如果铝祖赫里捏造对他的权力，请本圣训是谁伤害和迫害他的倭马亚王朝。 Sa?eed Ibn-ul-Musayyib died in 93 AH, ie, 20 years after death of Ibn al-Zubayr, so how would he keep silent all this period especially we knew he never feared power or pressure?萨？节日会伊- UL认证穆赛伊卜死亡93啊，即20年后，伊本祖拜尔去世，他又如何会保持沉默，我们都知道这一时期，特别是他从来不怕力量或压力？
Conclusion: The weak assumption of Goldziher collapses before sound historical facts; that the Umayyad Caliph Abd al-M?k did not build Dome of the Rock, the pilgrimage was never shifted to Jerusalem, the hadith related by Al-Zuhri (and others) is authentic and there was no chance for Al-Zuhri to meet Abdul-Malik during Ibn al-Zubayr's lifetime, let alone fabricating hadith for him.结论：Goldziher声音微弱假设崩溃的历史事实面前，这是倭马亚哈里发阿卜杜勒- M的？K表没有生成的岩石圆顶，朝圣从未转移到耶路撒冷，由Al -祖赫里（和其他相关的圣训）是真实的，也没有为基地，以满足祖赫里机会在伊本祖拜尔的一生阿卜杜勒马利克，更遑论编造他圣训。
Position of Al-Zuhri as a Scholar 位置的Al -祖赫里作为一个学者
Ibn Sa'ad, the author of Al-Tabaqat, said, “Al-Zuhri is trustworthy, well-versed in science, Hadith and narration and a collective theologian.”伊本萨阿德，对Al - Tabaqat撰文说，“基地祖赫里是值得信赖，以及在科学精通，圣训和叙述，集体神学家。”
Imam Ahmad said, “Al-Zuhri is the best man in Hadith and of the best chain of reporters.”伊玛目艾哈迈德说，“基地祖赫里是圣训伴郎和记者最优秀的连锁。”
Ibn Abi Hatim said, “Abu Zar?ah was asked, 'Which chains of reporters are most authentic?'伊本阿比哈特姆说，“阿布縕？啊，有人问，'哪个记者链最正宗的？' he answered, 'Four!他回答说，'四！ The first is that of Al-Zuhri on authority of Salem on authority of his father'”.首先，对萨利姆权威父亲的“权威铝祖赫里。
Ibn Habban said in his book Ath-Theqat (ie, The Trustworthy), “伊本哈班说，在他的书中铁三角ATH - Theqat（即诚信），“ Muhammad穆罕默德 Ibn Muslim Ibn Shehab Al-Zuhri Al-Qurashi: his nickname is Abu Bakr, he witnessed ten of the Companions and was the best memorizer (of Hadith) in his time and the best narrator of traditions.伊本穆斯林伊流星铝祖赫里铝Qurashi：他的绰号是艾布伯克尔，他亲眼目睹了同伴10，是最好的存储器（附圣训）在他的时间和最好的传统叙事。 He was a pious theologian.他是一个虔诚的神学家。 People used to report on his authority.”人们用自己的权威报告。“
Saleh Ibn Ahmad said, “My father told me,'Al-Zuhri is Madani (ie, from Madinah), Tab?i (ie, a disciple of Prophet?s Companions) and trustworthy.”伊本艾哈迈德萨利赫说，“我父亲告诉我，'基地祖赫里是达尼（即，从麦地那），制表符？我（即一个先知门徒？同伴）和值得信赖的。”
Az-Zahabi in Tathkerat-ul-Huffaz (ie, The Reminder of Memorizers) said, “He is the master of memorizers (of Hadith), the Imam, the Rock.”阿兹在Tathkerat - UL认证Huffaz（即，存储器提醒Zahabi）说：“他是存储器（附圣训）船长，伊玛目，岩石。”
Ibn Hajar in Tahzib-ul-Tahzib (ie, Refining of the Refined) said, “He is Abu Bakr, the jurist, the memorizer (of Hadith), the Madani (ie, from Madinah), one of Imams and masters and the scholar of Hijaz and Sham.”伊本在Tahzib - UL认证Tahzib（即雅精炼哈吉尔）说：“他是艾布伯克尔，法学家，该存储器（附圣训）中，达尼（即，从麦地那），伊玛目和一个主人，作者：汉志和深水的学者。“
Ibn Hajar also said in “At-Taqrib” (ie, The Approximation), “He is the theologian and the memorizer (of Hadith).伊本哈吉尔还表示，“在- Taqrib”（即近似），“他是神学家和存储器（附圣训）。 It is agreed upon his magnificence and excellence.”这是他同意的辉煌和卓越。“
Reporters of hadith scholars and critics agreed upon his authenticity and honesty.记者的圣训学者和评论家在他的真实性和诚实同意。 Many people narrated on his authority eg, Malek, Abu Hanifah, `Ataa Ibn Abi Rabah, `Umar Ibn Abdul-`Aziz, Ibn `Aiyynah, Al-Laith Ibn Sa'ad, Al-Awza?i, Ibn Guraig, etc. Both Sahihs of Al-Bukhari and Muslim, the four Sunans, Muwatta of Malik, Musnads of Ash-Shaf?i and Ahmad and others included hadiths on his authority.许多人讲述他的权力，例如，马利克，阿布海尼费，伊本阿比`阿塔拉巴，`欧麦尔本阿卜杜勒阿齐兹'，伊本`Aiyynah，基地库巴伊本萨阿德，基地Awza？我，伊本Guraig等双方Sahihs的Al -布哈里和穆斯林，四Sunans，对马利克，灰，Shaf Musnads穆宛塔？我和艾哈迈德和其他列入他的权威圣训。
This is the position of Al-Zuhri as a scholar and this is the attitude of Muslim scholars toward him; none accused him of something that did not happen or doubted his honesty and truthfulness.这是铝祖赫里作为一个学者的立场，这是穆斯林学者对他的态度，没有指责一些不发生或怀疑他的诚实和真诚他。 But the Jewish Orientalist Goldziher was ready to accuse him of fabricating hadith and telling lies just to please the Umayyad Caliph!但是，犹太东方Goldziher准备指责他编造圣训和说谎只是为了取悦倭马亚哈里发！
The Relationship between Al-Zuhri and The Umayyads 在倭马亚王朝的关系铝祖赫里和The
Goldziher has claimed that the relationship between Al-Zuhri and the Umayyad Caliphs gave them the change to use him in fabricating hadiths that serve their desires. Goldziher声称与基地祖赫里和倭马亚哈里发关系的变化给他们使用伪造圣训服务于他自己的欲望。 We do not see how this relationship could be a sign of using him.我们不认为这种关系可能是利用他的迹象。 We used to see scientists and scholars close to Kings and Caliphs without this affecting their honesty and truthfulness especially a magnificent theologian like Al-Zuhri, there is none that might affect his honesty and piety.过去，我们看到没有这个影响他们的诚实和真诚，特别是像铝祖赫里宏伟神学的科学家和学者近国王和哈里发，有没有可能影响他的诚实和虔诚。 On the contrary, we find this relationship was a means to guide the Caliphs whenever they went wrong.相反，我们发现这种关系是一种手段，以指导他们的哈里发时出错。 For example, it is mentioned in “Al-'Uqd-ul-Farid”:例如，它提到“基地'Uqd - UL认证法里德”：
Al-Zuhri once visited Al-Walid Ibn Abdul-Malik, so the latter said, “What about this hadith whom people of Syria narrate?”.铝祖赫里曾于沃利德伊本阿卜杜勒马利克，使后者说：“那这圣训其中叙利亚讲述人？”。 “Which hadith, O' Commander of Believers?” Al-Zuhri said. “哪圣训，澳'指挥官信徒？”基地祖赫里说。 “They narrate that if God gives a servant kingship over his people, He documents for him the good deeds and not the bad deeds!” Al-Walid said “False, O Commander of Believers! “他们叙述，如果上帝给了他的人民公仆王位，他对他的好事而不是坏事文件！”瓦利德说：“假，澳指挥官信徒！ A Prophet Caliph or a Caliph not Prophet is more honourable in the sight of God?” Al-Zuhri said “A Prophet Caliph”.先知哈里发哈里发或更不是先知在神面前光荣？“基地祖赫里说：”先知哈里发“。 Al-Walid said “Well, God (glory be to Him) said to His Prophet David, 'O David!瓦利德说：“哦，上帝（光荣他）说，他的先知大卫，澳大卫！ We did indeed make thee a Caliph on earth: so judge thou between men in truth (and justice): nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of God: for those who wander astray from the Path of God, is a Penalty Grievous, for that they forget the Day of Account.'我们确实使你在地球上一个哈里发：让男女之间的真理判断你（和司法）：按照你的私欲也（对你的心），因为他们会误导从你的神径：对那些误入歧途的流浪谁神的路径，是罚款葛里维斯，因为他们忘记了帐户日。 (Holy Qur'an 38:26). （古兰经38:26）。 This is a threat ?这是一个威胁吗？ O Commander of Believers – to a Prophet Caliph, what about a Caliph not Prophet?” Al-Zuhri said. Ø指挥官信徒 - 一个先知哈里发，那不是一个哈里发先知？“基地祖赫里说。 “People do misguide us away from Faith.” Al-Walid said. “人们误导我们远离信仰。”瓦利德说。 6 6
Look how the relationship between a man like Al-Zuhri and a Caliph like Al-Walid is beneficial to the nation!你看如何与像铝一样祖赫里和哈里发瓦利德男子发生关系是有利的国家！ Is this the position of a man who submits to desires of rulers and Caliphs?这是一名男子谁提出来的统治者和哈里发欲望持何立场？ On the contrary, he defends the Faith, protects the Sunnah from falsehood of forgers and prevents the Caliph from being misguided by false narratives.相反，他的信仰辩护，保护从伪造假圣行，并防止被误导的虚假说明的哈里发。
Then look what Ibn `Asaker narrated in his book Tarikh Demashq (ie, The History of Damascus) on authority of Imam Ash-Shafi'i:然后看什么伊`Asaker大马士革在他的书中叙述Tarikh Demashq（即历史）的伊玛目沙菲仪权威灰：
The Caliph Hesham Ibn Abdul-Malik asked Ibn Shehab Al-Zuhri about the exegesis of “…and to him who took on himself the lead among them, will be a Penalty grievous.” (Holy Qur'an 24:11).哈里发希沙姆伊本阿卜杜勒马利克询问“注释...和他谁上了自己是其中的铅伊流星铝祖赫里，将是一个严重的处罚。”（古兰经24:11）。 “Who took on himself the lead among them?” Hesham asked. “谁把对自己是其中的领导？”希沙姆问。 “He is Abdullah Ibn Saloul.” Al-Zuhri answered. “他是阿卜杜拉伊本Saloul。”基地祖赫里回答。 “Liar! “说谎者！ Nay, he is Ali Ibn Abi Taleb.” Hesham said, “I'ma liar?不仅如此，他是伊本阿里阿比塔勒布。“希沙姆说：”我是个骗子？ No father is yours!没有父亲是你的！ I swear by God if a caller from the sky told me that God made lying lawful, I would never lie.我发誓，如果上帝从天上来电告诉我说，上帝造躺在合法的，我永远不会说谎。 Such-and-such persons reported that the one who took on himself the lead among them is Abdullah Ibn Saloul.” Al-Zuhri said while filled with fury.这种和-这些人报告说，发生在自己一个谁是其中的铅是阿卜杜拉伊本Saloul。“基地祖赫里表示，虽然充满了愤怒。
This is what Ash-Shafi'i documented more than eight centuries ago before Goldziher came to existence and accused Al-Zuhri of forgery due to his relationship with Caliphs.这是灰沙菲仪八个多世纪以前记载来之前Goldziher存在，并指控伪造由于他与哈里发关系铝祖赫里。 Is not this story enough proof that his relationship with Caliphs was far from affecting his honesty and piety?是不是这个故事足以证明，他与哈里发的关系影响到他的诚实和虔诚远吗？ A man saying to the Caliph “No father is yours!”, which is a very derogatory expression, is certainly not from a man that may fear the power of the Caliphs or submit to their whims and desires to utter falsehood against the Holy Prophet (P).一名男子向哈里发说：“没有父亲是你的！”，这是一个非常贬义的表达，当然是一名男子，可能害怕的哈里发权力或提交给他们的冲动和欲望，以打击虚假不完全神圣先知（ P）功能。
If Al-Zuhri were really a forger of Hadith, then why did not his contemporaries denounce or criticize him?如果铝祖赫里真是伪造的圣训，那么为什么不谴责或批评他的同时代人呢？ Why did not Sheikh Sa'eed Ibn-ul-Musayyib — who had never feared the power of the Umayyads — denounce him?为什么不谢赫赛尔德本- UL认证穆赛伊卜 - 谁从来没有担心的倭马亚王朝的权力 - 谴责他吗？ On the contrary, all his contemporaries authenticated him.相反，他所有同时代验证了他。 Was that out of fear?这是否害怕呢？ If so, then why did not scholars during the era of 'Abbasids criticize him especially since it was known that he was close to the Umayyads?如果是这样，那么为什么不学者期间，'阿拔斯王朝时代，尤其是批评他，因为众所周知，他是接近的倭马亚王朝？
Aren't the silence of his teachers, especially Sa?eed Ibn-ul-Musayyib, towards him, reporting on his authority by all scholars of the time, then his authentication by scholars of the Abbasid era — despite his relationship with the Umayyads — evident proofs that his reputation is above suspicion?是不是由阿巴斯时代的学者，他的老师，特别是萨？节日会伊- UL认证穆赛伊卜，向他汇报有关他的权威的时间在所有的学者，那么他的身份验证沉默 - 尽管他与倭马亚王朝的关系 - 他的声望上面怀疑是明显的证据？
And only God knows best.而且，只有上帝知道最好的。 
- Adapted from Prof. Mustafa As-Seba'i, As-Sunnah wa Makanatuha fe At-Tashri' Al-Islami (The Sunnah and its Position in Islamic Jurisprudence), Dar Al-Salam Printing Publication & Distribution, Cairo.改编自教授穆斯塔法- Seba'i， 由于功统华Makanatuha铁的AT - Tashri'基地的伊斯兰 （圣训和伊斯兰法学的位置），达累斯萨拉姆基地萨拉姆印刷出版及分销，开罗。 Translated excerpts of this work may be viewed here [这项工作可被视为翻译摘录在这里[ * * ] [ ] [ * * ] [ ] [ back背面 ] ]
- Ignaz Goldziher, Muslim Studies Vol. Ignaz Goldziher， 研究卷穆斯林 。 2, pp. 2，页。 44-45 [ 44-45 [ back背面 ] ]
- This argument regarding tawaf was put forward in Karen Armstrong, Jerusalem: One City, Three Faiths (Ballantine Books, 1997), pp.这个论点提出了关于环游耶路撒冷前进凯伦阿姆斯特朗：一城三信仰 （巴兰坦图书，1997），页。 240-241 [ 240-241 [ back背面 ] ]
- Refer to Qur'an, 17:1 [参照古兰经，17:1 [ back背面 ] ]
- Ibn 'Asaker reported that it was in 82 AH [伊本Asaker报告说，它是在82啊[ back背面 ] ]
- Ibn Abd-Rabbuh, Al-'Uqd-ul-Farid Vol.伊本阿卜杜勒Rabbuh，基地'Uqd - UL认证法里德卷。 1, p. 1，第 60 [ 60 [ back背面 ] ]
