Monthly Archives: May 2010

Hadith-e-thaqalyan


There are various versions of this hadith i.e. Quran & sunnati, Quran & ahle-bayt etc. But there are doubts about the sunnati & other version being authentic or less mutawatir than ahle-bayt version.

Sunni Sahih Version

The more reliable version of Hadith al-Thaqlayn reported in sahih muslim, is as follows:

“I am going to leave with you two heavy burdens. The first of them is the Book of Allah: in it is the true guidance and the light. Therefore, hold fast to it.” Then he (the Prophet) prompted and induced the Muslims to adhere to the Book of God. Then he said: “And my household. I remind you of Allah in matters relating to my household. I remind you of Allah in matters relating to my household. I remind you of Allah in matters relating to my household.”

This version has been reported (with very minor variations, if any) in Sahih Muslim, Musnad Ahmad, Sunan Daarimiy, and others. In Sahih Muslim #5922, we also find that the following was said: “The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance and whosoever deviates from it goes astray.”

Shia Sahih Version

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن يحيى الحلبي، عن بريد بن معاوية، عن محمد بن مسلم، عن أبي جعفر (عليه السلام) في خطبة يوم الجمعة الخطبة الاولى:

الحمد لله نحمده ونستعينه ونستغفره ونستهديه ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهدي الله فلا مضل له ومن يضلل فلا هادي له.

وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله انتجبه لولايته واختصه برسالته وأكرمه بالنبوة، أمينا على غيبه ورحمة للعالمين وصلى الله على محمد وآله و(عليهم السلام).

اوصيكم عباد الله بتقوى الله واخوفكم من عقابه فإن الله ينجي من اتقاه بمفازتهم لايمسهم السوء ولا هم يحزنون ويكرم من خافه يقيهم شر ما خافوا ويلقيهم نضرة وسرورا وارغبكم في كرامة الله الدائمة واخوفكم عقابه الذي لا انقطاع له ولا نجاة لمن استوجبه فلا تعزنكم الدنيا ولا تركنوا إليها فإنها دار غرور، كتب الله عليها وعلى أهلها الفناء فتزودوا منها الذي أكرمكم الله به من التقوى والعمل الصالح فإنه لا يصل إلى الله من إعمال العباد إلا ما خلص منها ولا يتقبل الله إلا من المتقين وقد أخبركم الله عن منازل من آمن وعمل صالحا وعن منازل من كفر وعمل في غير سبيله وقال: ” ذلك يوم مجموع له الناس وذلك يوم مشهود * وما نؤخره إلا لاجل معدود * يوم يأتي لا تكلم نفس إلا بإذنه فمنهم شقي وسعيد * فأما الذين شقوا ففي النار لهم فيها زفير وشهيق خالدين فيها ما دامت السموات والارض إلا ما شاء ربك إن ربك فعال لما يريد وأما الذين سعدوا ففي الجنة خالدين فيها مادامت السموات والارض إلا ما شاء ربك عطاء غير مجذوذ (1) ” نسأل الله الذي جمعنا لهذا الجمع أن يبارك لنا في يومنا هذا وأن يرحمنا جميعا إنه على كل شئ قدير

إن كتاب الله أصدق الحديث وأحسن القصص وقال الله عزوجل: ” وإذا قرئ القرآن فاستمعوا له وأنصتوا لعلكم ترحمون ” (1) فاسمعوا طاعة [ا] لله وأنصتوا ابتغاء رحمته.

ثم اقرأ سورة من القرآن وادع ربك وصل على النبي (ص) وادع للمؤمنين والمؤمنات. ثم تجلس قدر ما تمكن هنيهة ثم تقوم فتقول:

الحمد لله نحمده ونستعينه ونستغفره ونستهديه ونؤمن به ونتوكل عليه ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهدي الله فلا مضل له ومن يضلل فلا هادي له.

وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله أرسله بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون وجعله رحمة للعالمين بشيرا ونذيرا وداعيا إلى الله بإذنه وسراجا منيرا من يطع الله ورسوله فقد رشد ومن يعصهما فقد غوى.

اوصيكم عباد الله بتقوى الله الذي ينفع بطاعته من أطاعه والذي يضر بمعصيته من عصاه، الذي إليه معادكم وعليه حسابكم فإن التقوى وصية الله فيكم وفي الذين من قبلكم قال الله عزوجل: ” ولقد وصينا الذين اوتوا الكتاب من قبلكم وإياكم أن اتقوا الله وأن تكفروا فإن لله ما في السموات وما في الارض وكان الله غنيا حميدا (2) ” انتفعوا بموعظة الله وألزموا كتابه فإنه أبلغ الموعظة وخير الامور في المعاد عاقبة ولقد اتخذ الله الحجة فلا يهلك من هلك إلا عن بينة ولا يحيى من حي إلا عن بينة وقد بلغ رسول الله (صلى الله عليه وآله) الذي ارسل به فألزموا وصيته وما ترك فيكم من بعده من الثقلين كتاب الله وأهل بيته اللذين لا يضل من تمسك بهما ولا يهتدي من تركهما، اللهم صل على محمد عبدك ورسولك سيد المرسلين وإمام المتقين ورسول رب العالمين – ثم تقول -: اللهم صل على أمير المؤمنين ووصي رسول رب العالمين

Al-kafi, vol.3, page 422-23

& this hadith is Sahih a/c to Majlisi in Mirat al-Uqul Vol. 15, Pg. 356
الحديث السادس)
(1): صحيح

Mirat al-Uqul Vol. 15, Pg. 356

As we can see both sunni/shia hadith states Quran & ahle-bayt as two weighty things.

But the problem arises about the members of ahle-bayt i.e. who are they!

There are a few things about Ahle Bayt that one needs to keep in mind though. The Sunni understanding of Ahle Bayt doesn’t limit it to Ali, Fatima, Al-Hasan and Al-Hussain(razi allah anhuma). There are a few possible interpretations. It could include the wives as well. It could include other members like Al-Abbas, Ja’afar bin Abi Talib, Abdullah bin Al-Abbas. It could include other descendants of Ali(ra) like Mohammed bin Al-Hanafiya(ra). Basically, there is no real evidence that would cause Sunnis to believe that Ahle Bayt is specifically limited to Fatima and the twelve Imams.

& here shia may claim that sunni donot follow the teaching of ahlebayt but Ahlul Sunnah do hold to the teachings of Ahle Bayt.

I recall Al-Hakim, in Ma’rifat Uloom Al-Hadith, stating that there are two hundred narrators from Ahlul Bayt that we take our hadiths from.

Al-Hakim mentions over twenty names then says, “it is authentic that these people have narrated the hadiths and a number of two hundred men and women from Ahlul Bayt.” p.64 Second edition – Dar Al-Ma’arif Al-Uthmaniya.

So the point is clear ahle-sunnah do follow teaching of ahle-bayt. The Sunnis accept and revere all parts of the Ahle Bayt, including the eleven Imams of the Shia. Whereas the Shia hate Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها)–and deny the existence of three of the Prophet’s daughters–the Sunnis love the entire Ahle Bayt, including Ali (رضّى الله عنه), Fatima (رضّى الله عنها), Hasan (رضّى الله عنه), and Hussain (رضّى الله عنه).

On the other hand, the Shia have abandoned many parts of the Prophetic family. The Shia reject Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها), who are definitely part of the Ahle Bayt. They also reject the very existence of three of the Prophet’s daughters, namely Zaynub (رضّى الله عنها), Ruqayyah (رضّى الله عنها), and Umm Kulthoom (رضّى الله عنها). The Shia have selected a very small portion of the Prophet’s descendants to be part of the Ahle Bayt, denying that the Prophet’s paternal uncle (Abbaas) and his children are a part of the Prophetic family. They deny that the Prophet’s cousin, Zubair (رضّى الله عنه), is part of the Ahle Bayt. The Shia also denounce Ibrahim bin Musa Kaazim (رحمه الله) and Jafar bin Musa Kaazim (رحمه الله), referring to the latter as Kadhab (the Liar) even though he was a very noble Muslim beloved by the Ahlus Sunnah. And then there is the brother of Hasan al-Askari (رحمه الله), whose name was Jafar bin Ali (رحمه الله); because Jafar bin Ali (رحمه الله) denied the existence of Hasan al-Askari’s son, the Shia have similarly branded him as Kadhab (the Liar). Among others of the Ahle Bayt who have been abandoned by the Shia include: Ibrahim Bin Abdullah (رحمه الله), Zakariyyah Bin Muhammad Baaqir (رحمه الله), Muhammad Bin Abdullah Bin Hussein Bin Hasan (رحمه الله), Muhammad Bin Qaasim Bin Hasan (رحمه الله), Yahya Bin Umar (رحمه الله), and many others from amongst the Prophet’s progeny.

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Prophet (pbuh) Unlettered


Shia argument:

our tafsir is different

what aimmah taught is like this

Narrated Ja’far ibn Muhammad al-Sufi:

I asked Abu Ja’far Muhammad ibn Ali al-Rida, peace be upon them both, saying: “O son of the Allah’s Apostle, why was the Prophet called the Ummi?” He answered: “What do the people say?”. I said: “They claim that he was called the Ummi because he was illiterate.” He replied: “They lie! May the curse of Allah be upon them for this. Allah has clearly said in His Book: “He it is Who sent among the Ummi a Messenger from among themselves, to recite to them His Verses (i.e. the Qur’an), to purify them, to teach them the book (i.e. literacy) and to teach them wisdom (i.e. knowledge and ethics). [Qur’an 62:2].” How would he teach what he himself could not do? By Allah, Allah’s Apostle used to read and write in 72, or he said 73, languages. He was called the Ummi because he was from Makkah. Makkah is one of the mother (umm) towns, and this is why Allah the High and Exalted said: ‘So that you (Muhammad) may warn the mother (umm) town (i.e. Makkah) and whoever is round about it’.”

Muhammad ibn Ali ibn al-Husayn ibn Babuyah al-Saduq, Ilal al-Sharai (Beirut, Lebanon: Muasassat al-A’lami lil Matbu’aat; first edition, 1988) vol. 1, p. 151, Chapter 105, Hadith Number 1.

^How can he say for sure that this is from the teachings of Imams of Ahlul Bayt?

The above narration he quoted has reached through weak sanad. . .

أبى رحمه الله قال حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى عن ابن عبد الله محمد بن خالد البرقى عن جعفر بن محمد الصوفى قال

First, there are different opinions regarding the reliability of Ibn Abdallah Muhammad b. Khalid al-Barqi. Najashi and Ibn al-Ghadheiri considered him daeef and Shaykh Tusi (ar) considered him thiqa.

Second, the sanad has majhool narrator Jafar b. Muhammad al-Sufi.

The following narration from the same chapter is authentic which says that Prophet (saw) read and(but?) not write (i.e. shia sahih hadith):

حدثنا محمد بن الحسن رضى الله عنه قال: حدثنا سعد بن عبد الله قال حدثنا احمد بن محمد بن عيسى عن الحسين بن سعيد ومحمد بن خالد البرقى عن محمد ابن ابى عمير عن هشام بن سالم عن أبى عبد الله ” ع ” قال: كان النبي (ص) يقرأ الكتاب ولا يكتب

Ilal al-Sharai , vol.1, page 126, narration 6: by sheikh sadooq

Note: The point of discussion is the earlier times of prophet-hood.

This is against quranic as well as general concepts.

Quran 7:157 says: Allatheena yattabiAAoona alrrasoola alnnabiyya al-ommiyya allathee yajidoonahu maktooban AAindahum fee alttawrati waal-injeeli ya/muruhum bialmaAAroofi wayanhahum AAani almunkari wayuhillu lahumu alttayyibati wayuharrimu AAalayhimu alkhaba-itha wayadaAAu AAanhum israhum waal-aghlala allatee kanat AAalayhim faallatheena amanoo bihi waAAazzaroohu wanasaroohu waittabaAAoo alnnoora allathee onzila maAAahu ola-ika humu almuflihoona

(surah juma) Quran 62:2 says: Huwa allathee baAAatha fee al-ommiyyeena rasoolan minhum yatloo AAalayhim ayatihi wayuzakkeehim wayuAAallimuhumu alkitaba waalhikmata wa-in kanoo min qablu lafee dalalin mubeenin

Few points to note:

1. Allah uses two words above i.e. OMMIYY & OMMIYYEEN
OMMIYYA IS SINGULAR & OMMIYYEEN IS PLURAL.

IF WE CONSIDER OMMIYYA AS FOR (as shia said): “Makkah is one of the mother (umm) towns, and this is why Allah the High and Exalted said: ‘So that you (Muhammad) may warn the mother (umm) town (i.e. Makkah) and whoever is round about it”
According to surah juma 62:2, then Allah uses word OMMIYYEEN for peoples of makkah. Then why Allah uses the word OMMIYY for prophet muhammad(pbuh) in 7:157?

i.e. Allah uses word OMMIYY in 7:157 this means Allah is talking about single person i.e. prophet muhammad(pbuh) as we can see words of 7:157 i.e. ‘Allatheena yattabiAAoona alrrasoola alnnabiyya al-ommiyya’. Here none other than rasool-Allah is present.
Then why Allah said OMMIYY here i.e. singular

2. If we consider Makkah is considered as ummul-qura means un-lettered then please answer this:

Lets suppose, I know that my friend’s(amir) complete family tree, is completely jahil (& i call them “Umul Qura”) but only my friend(amir) is scientist (in whole world) means he have knowledge.
Then what do you think when ever i call him or say him something then i will call him jahil amir?
Absolutely not at all. Why?
Because i know that he is knowledgeble person & completely different from his family.

The same funda is also applied here.

3. If you are considering OMMIYYEEN as OMM+IYYEEN then this do not make any sense because OMM means mother the what is the meaning of IYYEEN!
As you applied in surah juma 62:2 above.

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Mutah


Shia argument:

Sunni say Muttah is ZINA, while Allah’s Prophet testifies that Muttah is among HALAL & Tayyibaat (Pure of any Filth)

As I stated earlier, Sunnies always leave the field and run away when we show them the Counter Proofs. Let us start here with these Proofs and any one could see the running of these People.

Sahih al Bukhari Volume 7 tradition 13a

Narrated ‘Abdullah Ibn Masud: We used to participate in the holy battles led by Allah’s Apostle and we had nothing (no wives) with us. So we said, “Shall we get ourselves castrated (for fear of making sin)?” He forbade us (to castrate ourselves) and then allowed us to marry women with a temporary contract (Mut’ah) and recited to us: ‘O you who believe! Make not unlawful the good things (Tayyibaat i.e. Pure THINGS), which Allah has made lawful (HALAL) for you, but commit no transgression.’ (5.87)

Here is the Arabic Text:
حدثنا ‏ ‏عمرو بن عون ‏ ‏حدثنا ‏ ‏خالد ‏ ‏عن ‏ ‏إسماعيل ‏ ‏عن ‏ ‏قيس ‏ ‏عن ‏ ‏عبد الله ‏ ‏رضي الله عنه ‏ ‏قال ‏ ‏كنا نغزو مع النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وليس معنا نساء فقلنا ألا نختصي فنهانا عن ذلك فرخص لنا بعد ذلكأن نتزوج المرأة بالثوب ثم قرأ ‏ ‏يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ‏

No Sunni Imam/Mufti has answered this up till now and could never answer it ever. They could keep on blaming Muttah to be ZINA for centuries, but here we have the witness of Prophet of Allah (swt) himself where he is declaring that:

1) Muttah is not Zina but among TAYYIBAAT (pure of any filth)

2) And Allah made Muttah HALAL. So how could you declare it Haram.

Let us see if any Sunni Mufti could ever REFUTE this Witness of Prophet of Allah (saw).

Here is another hadith from sahih bukhari which implies that muhammad (pbuh) disliked of celibacy and castration:

4786. Sa’id ibn al-Musayyab said, “I heard Sa’d ibn Abi Waqqas say, ‘The Messenger of Allah, may Allah bless him and grant him peace, forbade celibacy to ‘Uthman ibn Maz’un. If he had allowed that him to do that, we would have had ourselves castrated.'”
Sa’id ibn al-Musayyab reported that he heard Sa’d ibn Abi Waqqas say “He (i.e. the Prophet, may Allah bless him and grant him peace) forbade ‘Uthman ibn Maz’un to do that. If he had allowed him celibacy, we would have had ourselves castrated.”

Sahih al-Bukhari hadith no. 4786

& my answer is that to understand the hadith of bukhari because we have many sahih hadiths about mutah i.e. prophet muhammad(pbuh) made mutah haram, we have to first collect all hadith (muslim, tirmidhi etc) regarding same incident & compare, then extract the final wordings. (this is very basic concept of hadith science)

This is not nessecary what shia think is the reality. They have to first check the fatwa of sheikh ul islam to know what they think about the hadith which you are using against sunni’s for official challange.

Here is: islamweb fatwa

Now, No shia marji explained me this:

Bihar al anwar:
Ahmad bin Muhammad bin Eesaa reported in his Nawaadir and Ibn Idrees in his Saraair from ibn Abee Umayr from Hishaam bin al-Hakamm from Abee Abdillaah (this is Jafar as Saadiq) ( about Mutah) and he said: Its not done with us except by the Fujjaar (transgressors and criminals).

You can see this hadith on-line in volume 100, p 318 of Bihar al anwar (arabic)

Shia sheikh al-Majad said:
Its chain in Nawadir is reliable (motabar), and it was reported by author of Wasail from Nawadir, and his chain till book Nawadir is reliable.
sheikh al-Majad’s fatwa (arabic)

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Did imam made mistakes


Here is the wordings of grand sheikh sadooq in his book Uyun ahbarul riza- volume 2, page 193

وَفِي حَدِيث آخِرَ: إِنّ الإِمامَ مُؤَيِّد بِرُوحِ القُدُس وَبَيْنَهُ وَبَيْنِ اللَّه عَمُود مِن نُورٍ يَرى‏ فِيهِ أَعمال العِبادِ وَكُلَّما احتاجَ إِلَيْهِ، لِدِلالَةٍ اطلَعَ عَلَيْهِ وَيُبسِطَهُ فَيَعلَمُ وَيُقبَضُ عَنْهُ فَلا يَعْلَمُ.
وَالإمام يُولَدُ وَيَلِدُ، وَيَصِحُّ وَيَمرَضُ، وَيَأْكُلُ وَيَشْرَبُ وَيَبُولُ وَيَتَغَوَّط، وَيَنكِحُ وَيَنامُ وَيَنسى‏ وَيَسهُو، وَيَفرَحُ وَيَحزُنُ، وَيَضحَكُ وَيَبْكي وَيَحْيَى وَيَمُوتُ وَيُقبَرُ وَيَزارُ، وَيُحشَرُ وَيُوقَفُ، وَيُعرَضُ وَيُسأَلُ، وَيُثابُ وَيُكرَمُ، وَيَشفَعُ، وَدَلالَتُه فِي خِصلَتَيْنِ فِي العِلْمُ اِسْتِجابَة الدَّعْوَة وَكُلِّ ما أَخْبَر بِهِ مِنَ الحَوادِث الَّتِي تُحدَثُ قَبْلُ كُونِها فَذلكَ بِعَهْدِ مَعهُود إِلَيْهِ مِن رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ تَوارَثَهُ وَعَنْ آبائِهِ عَنْهُ‏ عَلَيْهِمُ السَّلاَمُ وَيَكُونُ ذلِكَ مِمَّا عَهِدَ إِلَيْهِ جِبْرَئِيل‏ عَلَيْهِ السَّلامُ مِن عَلاّمِ الغُيُوبِ عَزَّ وَجَلَّ.

19-2 In another tradition we read, “The Imam is certified by the Holy Spirit. There is a column of light between him and God through which he sees the deeds of the people. He is informed about what he needs by it. Sometimes that light is shined at him and he gets to know (what he must become aware of). And sometimes it is taken away and thus he will not know (what he needs not know). “The Imam is born. He also has children. He gets ill and he gets cured. He eats and drinks. He urinates and defecates. He gets married. He sleeps.He forgets and he makes mistakes. He gets happy and sad. He laughs and cries. He lives and then dies. He is buried and the people go to visit his shrine. He is resurrected and questioned. He is rewarded and honored. He intercedes. There are two important signs for him: his knowledge and the fulfillment of his prayers. He has heard the news that he gives about the events in the future from his grandfathers from the Prophet of God (s). The Prophet of God (s) has heard them from Gabriel. Gabriel has heard them from the Almighty God.

Sheikh sadooq even brought sahih narrations about sahv of prophet(Saw) and he commented on them saying:

إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبي صلى الله عليه وآله

Qulat and al-mufawidha denied error of Nabi (sallalahu alaihi wa ali).

Now here are the wordings of sheikh mufeed (grestest imami scholar in shia mazhab) in his book Awail al maqalat, page 65

37 – القول في عصمة الائمة – عليهم السلام – وأقول: إن الائمة القائمين مقام الانبياء (ص) في تنفيذ الاحكام واقامة الحدود وحفظ الشرائع وتأديب الانام (1) معصومون كعصمة الانبياء، وإنهم لا يجوز منهم صغيرة الا ما قدمت ذكر جوازه على الانبياء، وانه لا يجوز منهم سهو (2) في شئ في الدين ولا ينسون شيئا من الاحكام، وعلى هذا (3) مذهب سائر الامامية الا من شذ منهم وتعلق بظاهر روايات لها تأويلات على خلاف ظنه الفاسد من هذا الباب، والمعتزلة بأسرها تخالف في ذلك و تجوز (4) من الائمة وقوع الكبائر والردة عن الاسلام. 38 – القول في ولاة (5) الائمة – عليهم السلام – وعصمتهم وارتفاعها، وهل ولايتهم بالنص أو الاختيار ؟ واقول: إنه ليس بواجب عصمة ولاة الائمة (ع) وواجب (6) علمهم بجميع ما يتولونه وفضلهم فيه على رعاياهم لاستحالة رئاسة المفضول على الفاضل فيما هو رئيس عليه فيه، وليس بواجب في ولايتهم النص على أعيانهم، وجائز أن يجعل الله اختيارهم إلى الائمة المعصومين (ع)، وهذا

Red part: Imams of Ahlul Bayt were also not protected from minor sins before the time of their Imamah.

He also wrote in his book Awail al maqalat, page 62 that:

إن جميع أنبياء الله – صلوات الله عليهم – معصومون من الكبائر قبل النبوة وبعدها وما يستخف فاعله من الصغائر كلها، وأما ما كان من صغير لا يستخف فاعله فجائز وقوعه منهم قبل النبوة وعلى غير تعمد وممتنع منهم بعدها على كل حال، وهذا مذهب جمهور الإمامية، والمعتزلة بأسرها تخالف فيه.

Prophets [except Muhammad ] were not protected from minor sins before the time of their prophetic mission.

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Did muhammad S.A.W. forgot


Some less knowledgeable shia claims that imam bukhari in his book sahih al bukharti said that S.A.W. (pbuh) forget the no. of dhuhr prayer rakats. Therefore he is nasabi!!

Now lets see what shia alims like kulayni, majlisi & last but not least even the masoomin says about this?

Here is the sahih hadith of masoomin in shia book al-kafi:

And here’s hadith sahih from al-kafi which agrees with what was narrated in bukhari about the man who asked the prophet if prayer was changed because rasool allah forgot the number of prayers !

الكليني عن محمد بن يحيى ، عن أحمد بن محمد بن عيسى عن عثمان بن عيسى عن سماعة بن مهران قال : قال أبو عبد الله عليه السلام : من حفظ سهوه فأتمه فليس عليه سجدتا السهو ، فإن رسول الله صلى الله عليه وآله وسلم صلى بالناس والظهر ركعتين ثم سها فسلم ، فقال له ذو الشمالين : يا رسول الله أنزل في الصلاة شيء ؟
فقال وما ذلك ؟
فقال : إنما صليت ركعتين ، فقال رسول الله صلى الله عليه وآله وسلم : أتقولون مثل قوله ؟ قالوا : نعم فقام رسول الله صلى الله عليه وآله وسلم فأتم بها الصلاة وسجد بهم سجدتي السهو قال : قلت : أرأيت من صلى ركعتين وظن أنهما أربعاً فسلم وانصرف ثم ذكر بعدما ذهب أنه صلى ركعتين ، قال : يستقبل الصلاة من أولها ، فقال : قلت : فما بال رسول الله صلى الله عليه وآله وسلم لم يستقبل الصلاة وإنما أتم بهم ما بقي من صلاته ؟ فقال : أن رسول الله صلى الله عليه وآله وسلم لم يبرح من مجلسه ، فإن كان لم يبرح من مجلسه فليتم ما نقص من صلاته إذا كان قد حفظ الركعتين الأوليتين

this hadith is extremely sahih see : al-kafi volume 3 page 355

In short: the hadith says that rasool allah (s.a.w.) prayed “dhuhr prayer” two rak’at only and did tasleem so a guy from sahabh called “dhu al-shamalain” told him: oh rasool allah has something happened to prayer , so rasool allah asked : what’s that? so he answered : you prayed only two rak’ats so rasool allah prayed two rak’at of “sahu” (meaning forgetfulness)..

the hadith is sahih , even al-majlissi declared it sahih, all narrators are thiqat

the hadith has many shawahid also.


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shia narrators in sahih al-bukhari


link of al-islam.org

This websites quotes five narrtors:

1. Ubaydullah bin Musa: is not a rafidhi.

He narrated the hadith of Ali, “The best of us after the Prophet are Abu Bakr and Umar.” (Siyar A’alam Al-Nubala)

2. Abbad bin Ya’qoob: is a rafidhi.

However, he only has one narration in Saheeh Al-Bukhari which is maqroon, which means that there were two chains that narrated the same hadith. So, this doesn’t imply a strengthening of his hadith by Al-Bukhari.

3. Abdulmalik bin A’ayan: seems to be a rafidhi.

However, he only has one narration in Saheeh Al-Bukhari which is maqroon, which means that there were two chains that narrated the same hadith. So, this doesn’t imply a strengthening of his hadith by Al-Bukhari.

Bukhari did include other narrators that have narrated the same hadiths of Abbad bin Ya’qoub and Abdulmalik bin A’ayan & therefore due to same matn bukhari authenticated it. Below is that chain:

حدثني سليمان حدثنا شعبة عن الوليد ح و حدثني عباد بن يعقوب الأسدي أخبرنا عباد بن العوام عن الشيباني عن الوليد بن العيزار عن أبي عمرو الشيباني عن ابن مسعود رضي الله عنه
أن رجلا سأل النبي صلى الله عليه وسلم أي الأعمال أفضل قال الصلاة لوقتها وبر الوالدين ثم الجهاد في سبيل الله

and…

حدثنا الحميدي حدثنا سفيان حدثنا عبد الملك بن أعين وجامع بن أبي راشد عن أبي وائل عن عبد الله رضي الله عنه قال
قال رسول الله صلى الله عليه وسلم من اقتطع مال امرئ مسلم بيمين كاذبة لقي الله وهو عليه غضبان قال عبد الله ثم قرأ رسول الله صلى الله عليه وسلم مصداقه من كتاب الله جل ذكره
{ إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا أولئك لا خلاق لهم في الآخرة ولا يكلمهم الله }
الآية

Note: that I red-bolded the rafitdi and black-bolded the other narrator that narrated the same hadith i.e. non-rafidi.

4. Abdulrazaq Al-San’aani: is not a rafidhi.

He stated that he preferred the Shaikhain over Ali and that he loves them and those that don’t love them are not mu’min. (Tahtheeb)

5. Awf ibn Abi Jameela: doesn’t seem to be a rafidhi.

He has been referred to as trustworthy by most scholars and a few have referred to him as a Shia. The only person that called him a rafidi was Bindaar. Plus, the inclusion of  Al-Bukhari in his Saheeh makes it less likely that he was a rafidi.

Note: Also, the Shia narrators in Al-Bukhari weren’t necessarily twelvers. Twelvers were usually referred to as rafidhis. Shias, according to the scholars back then were those that preferred Ali over Uthman, but still preferred Abu Bakr and Omar to Ali. Rafidhis on the other hand hated the shaikhan and believed in raj’ah.

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Donkey chain in al-Kafi


In volume 1, page 237 there is this narration:

وروي أن أمير المؤمنين عليه السلام قال: إن ذلك الحمار كلم رسول الله صلى الله عليه وآله فقال: بأبي أنت وامي إن أبي حدثنى، عن أبيه، عن جده، عن أبيه أنه كان مع نوح في السفينة فقام إليه نوح فمسح على كفله ثم قال: يخرج من صلب هذا الحمار حمار يركبه سيد النبيين وخاتمهم، فالحمد لله الذي جعلني ذلك الحمار
Translation: Ali bin abi Talib RAA was told that the Prophet’s donkey, Ufair, committed suicide!
So Ali said: That donkey spoke to the Prophet ASWS, he said: You are equal to my father and mother, my father told me, that his father told him, that his grandfather told him, that his father was with Noah ASWS on the arc, so Noah ASWS approached him and wiped over his back and said: from the offspring of this donkey there will come a donkey which will be ridden by the best and final prophet.
Ufair then said: so Alhamdulillah, that He made me this donkey.

Note:Notice how it told the Prophet ASWS: you are equivalent to my father and mother. May Allah SWT save us. This is an expression which Arabs use to tell a person that he is very dear to them. But for the Prophet ASWS to be told that he is equivalent to a “XXX” is blasphemous.

Sunni mock this hadith due to the so called “chain of narration”! donkeys narrating from donkeys PLUS we have shia scholar who blieve in such a narration (whereas no sunni believes in it) here:


this is not just some nobody! this is “3allama al muhajir” one of the TOP scholars in the karbala hawza, especially respected by the shirazi ayatullahs (like sadiq al shirazi). According to this shia scholar EVEYTHING within al kafi is authentic also the 3ufeir hadith where donkeys narrate from donkeys!

And do not forget that some shia grand scholars considered al kafi to be 100% authentic.

http://www.sunnidefense.com/exp/content/11-shīī-scholars-and-authenticity-their-texts

Now lets see what shia alim AYATUL’SHAYTAN KHAMINEI’I said about this donkey narration:

THE DONKEY AYATUL’SHAYTAN KHAMINEI’I SAID THAT IT’S OK TO NARRATE FROM DONKEYS AND THAT THIS NARRATION SHOWS NO DISRESPECT TO THE PROPHET.

السؤال:
هل تجوز الرواية عن الحمير؟ كما ورد في في بعض الكتب والمراجع ما روي عن أمير المؤمنين:- إن غُفيراً -حمار رسول الله صلى الله عليه وآله- قال له: بأبي أنت وأمي -يا رسول الله- إن أبي حدثني عن أبيه عن جده عن أبيه: (أنه كان مع نوح في السفينة، فقام إليه نوح فمسح على كفله ثم قال: يخرج من صلب هذا الحمار حمار يركبه سيد النبيين وخاتمهم، فالحمد لله الذي جعلني ذلك الحمار) (أصول الكافي 1/237).
المرجع: سماحة السيد القائد الخامنئي
الإجابة:
الغرابة الموجودة في هذه الرواية تنتفي عندما تراجع النصوص القرآنية من كون الحيوانات تتكلم وتتصرف كما في قصة الهدهد والنمل و….
وعلى كل حال لا يوجد في الروايات ما يتنافى مع العقل أو الشرع أو ما يتنافى مع احترام الرسول (صلى الله عليه وآله وسلم) فلماذا ترفضها.

Question: is it permissible to narrate from Donkeys? as we saw in some of the books regarding Ufayr …(He states the narration)…?

Marji’i: Sayyed al Qa’ed Khaminei’i.

Answer: This narration isn’t weird at all once you read the quranic stories about the Ants and the Bird…
And regardless, There is nothing which contradicts Logic (Aql) or Sharia or hints towards any disrespect for our Prophet PBUH so why refuse it?

Refer: http://arabic.irib.ir/Pages/Eslamiyat/EStefta-inc/Detail.asp?id=434

BTW the Donkey is a trustworthy Narrator because animals can’t commit Sins like lying.

Oh! I forgot, this moron Khamine’i who is saying it does not contradict LOGIC and Sharia, well when was prophet Noah PBUH alive? So that the donkey could say that his great grandfather was with Noah? wasn’t it hundreds of years? How LONG DOES A DONKEY LIVE ACCORDING TO KHAMINEI’I ?

If we would take into consideration that the average age of an donkey is around 25 and an donkey of 40 years old is regarded as an elderly, also, the oldest donkey alive is just merely 62 (according to English website Donkey Sanctuary), and add to this a fact, that between the Prophet (sallalahu alahi wasalam) and Isaa (alahi salaam) there were 600 years, between Isaa (alahi salaam) and Musa (alaihi salaam) there were 1700 years, between Musa and …. you’ll get the point, we can clearly say: Shia narrator Ufayr was mudalis, because he ommited a huge number from his donkey forefathers. 😛

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