Monthly Archives: June 2010

Did the Majority of the Companions Apostatize

Many of you might be aware of the argument of the Shias when they appeal to these hadith:

Narrated ‘Abdullah: The Prophet said, “I am your predecessor at the Lake-Fount”. ‘Abdullah added: The Prophet said, “I am your predecessor at the Lake-Fount, and some of you will be brought in front of me till I will see them and then they will be taken away from me and I will say, ‘O Lord, my companions!’ It will be said, ‘you do not know what they did after you had left.’

Sahih Bukhari, Hadith: 8.578

Narrated Anas: The Prophet said, “Some of my companions will come to me at my Lake Fount, and after I recognise them, they will then be taken away from me, whereupon I will say, ‘My companions!’ Then it will be said, ‘You do not know what they innovated (new things) in the religion after you.”

1. Sahih Bukhari, Hadith: 8584 2. Sahih Muslim, part 15, pp 53-54

Narrated Abu Hazim from Sahl bin Sa’d: The Prophet said, “I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognise, and they will recognise me, but a barrier will be placed between me and them.” Abu Hazim added: Nu’man bin Abi ‘Aiyash, on hearing me, said. “Did you hear this from Sahl?” I said, “Yes.” He said, ” I bear witness that I heard Abu Said al-Khudri saying the same, adding that the Prophet said: ‘I will say: They are my companions. Then it will be said to me, ‘You do not know what they innovated (new things) in the religion after you left’. I will say, ‘Far removed, far removed (from mercy), those who changed after me.” Abu Huraira narrated that the Prophet said, “On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, ‘O Lord (those are) my companions!’ It will be said, ‘You have no knowledge as to what they innovated after you left; they turned apostate as renegades (reverted from the true Islam)”

Sahih al Bukhari Hadith: 8585

Narrated Abu Huraira: The Prophet said, “While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them, he said (to them), ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah’ I asked, ‘What is wrong with them?’ He said, ‘They turned apostate as renegades after you left.’ Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); ‘Come along.’ I asked, ‘Where?’ He said, ‘To the (Hell) Fire, by Allah.’ I asked, ‘What is wrong with them?’ He said, ‘They turned apostate as renegades after you left.’ So I did not see anyone of them escaping except a few who were like camels without a shepherd”. Sahih Bukhari Hadith: 8.587

to try and prove that the companions of the Prophet apostatized after his death.

First of all, the narration no where indicates that the majority of the companions of the Prophet would apostatize. On the contrary, the hadith says:

Some of my companions will come to me…

Furthermore, Ibn Hajar also argues that in another narration the Arabic word أصيحابي is used to denote that these groups of people are very small in number:

‏في رواية أحمد ” فلأقولن ” وفي رواية أحاديث الأنبياء ” أصيحابي ” بالتصغير وكذا هو في حديث أنس وهو خبر مبتدأ محذوف تقديره هؤلاء

Al Khattabi argues that not a single companion apostatized and we should definitely not speak badly against the famous companions:

وقال الخطابي : لم يرتد من الصحابة أحد وإنما ارتد قوم من جفاة الأعراب ممن لا نصرة له في الدين وذلك لا يوجب قدحا في الصحابة المشهورين

Some opine that the hadeeth is not speaking about apostasy (which means one has left Islam), but that they are still Muslims who unfortunately did great sins and did Bidah. (See Imam al Qurtubi in al Mufham, Volume 1, page 504). So I guess that they would argue that when the word ارتدوا was used in the hadeeth, it is not referring to apostatizing from Islam, but have withdrawn from the path of the Sunnah. This is linguistically possible. Also Ibn Abdul Birr said that those who innovate are away from the Lake Fount (another good clarification of the hadeeth):

كل من أحدث في الدين فهو من المطرودين عن الحوض كالخوارج والروافض وسائر أصحاب الأهواء

The Shias say:

The Prophet knew who the hypocrites were, so he wouldn’t have called them his companions. Thus, some of the Sahabah did actually apostatize.

Well it is possible that the Prophet (peace be upon him) only knew the hypocrites during his lifetime. He didn’t necessarily have to know about who would apostatize after his death. As Imam Nawawi said, this is one of the three possible meanings:

والثاني : أن المراد من كان في زمن النبي – صلى الله عليه وسلم – ثم ارتد بعده

Secondly, we already are aware of some of the companions who apostatized after the Prophet’s death (e.g.. those who refused to pay the Zakah during Abu Bakr’s caliphate and died fighting and Al Sindi in his commentary on Al Nasa’ee suggested that it was those who joined the ranks of Al Musaylama al Kidhaab

Also Imam Al Khattabi in his book Al Farq Baynal Firaq said that Ahlus Sunnah are agreed on certain tribes that apostatized after the Prophet’s death:

أجمع أهل السنة على أن الذين ارتدوا بعد وفاة النبي – صلى الله عليه وسلم- من كندة ، وحنيفة وفزارة ، وبني أسد ، وبني بكر بن وائل ، لم يكونوا من الأنصار ولا من المهاجرين قبل فتح مكة

Thirdly, why don’t you be consistent you Shias? You are appealing to our hadith literature to try and prove your case? Well our hadith literature states that Abu Bakr, Umar and Uthman are going to heaven. So when we bring these hadith together we know that they are not from the companions that apostatized. So don’t cherry pick the narrations that suite you.

Fourthly, the Prophet (peace be upon him) said that the best generation is his. Are you trying to tell us that the best generation of this Ummah is a big group of apostates?

In conclusion, the Shias have no case and as usual are very desperate.

Recommended Reading:

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Mother of shia mehdi is still unknown

There are two type of description about her (mother of shia mehdi):

1. Princess (may be white)

2. Black slave

Here is the infamous story of the Narjis, mother of shia Imaam Mahdi  being a Roman princess and being sold into slavery in order to marry 11th Imaam. Her name was Narjis, but the LONG story of her being a Roman princess and being sold into slavery is mawdoo (Fabricated).

Here are the sources to this hadeeth:

1. Al-Sadooq, Kamaal Al-Deen, vol. 2, ch. 41, pg. 417 – 423, hadeeth # 1

2. Al-Toosi, Ghaybah Al-Toosi, pg. 208

3. Al-Majlisi, Bihaar Al-Anwaar, vol. 51, ch. 1, pg. 6 – 10, hadeeth # 12

Here is the sanad (chain of narrators) to the story. (taken from Bihaar Al-Anwaar):

غط، [الغيبة للشيخ الطوسي‏] جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ بَحْرِ بْنِ سَهْلٍ الشَّيْبَانِيِّ قَالَ قَالَ بِشْرُ بْنُ سُلَيْمَانَ النَّخَّاسُ وَ هُوَ مِنْ وُلْدِ أَبِي أَيُّوبَ الْأَنْصَارِيِّ أَحَدُ مَوَالِي أَبِي الْحَسَنِ وَ أَبِي مُحَمَّدٍ وَ جَارُهُمَا بِسُرَّمَنْ‏رَأَى

  • Abee / Aboo Al-MufaDDal Al-Shaybaanee (Muhammad bin ‘Abd Allaah Aboo Al-MufaDDal) is Da’eef (Weak) according to:

1. Al-Najaashee, Rijaal, pg. 396

2. Al-Hillee, Al-KhulaaSah, pg. 256 & pg. 252

3. Al-GhaDaa-iree, Kitaab Al-Du’afaa, pg. 99

4. Al-Toosi, Fihrist, pg. 402

5. Al-Toosi, Rijaal, pg. 447

6. Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 16, pg. 444, person # 11115

  • Muhammad bin BaHr bin Sahl Al-Shaybaanee is Ghullah (exaggerator) & MufawwiDa according to:

1. Al-Toosi, Rijaal, pg. 447

2. Al-Hillee, Al-KhulaaSah, pg. 254

3. Al-Toosi, Fihrist, pg. 390

4. Al-Najaashee, Rijaal, pg. 384

5. Al-GhaDaa-iree, Kitaab Al-Du’afaa, pg. 98

6. Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 15, pg. 122, person # 10297

  • Bishr bin Sulaymaan Al-Nakhaas is Majhool (Unknown) according to:

1. Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 3, pg. 316, person # 1755

Based on this sanad (chain of narrators), this hadeeth is graded as Mawdoo (Fabricated) or at least a minimum of Da’eef Jiddan (VERY WEAK).

Also, here is what Al-Khoei has said regarding this hadeeth / story under Bishr bin Sulaymaan.

لكن في سند الرواية عدة مجاهيل، على أنك قد عرفت فيما تقدم أنه لا يمكن إثبات وثاقة شخص برواية نفسه.

“But the sanad (chain of narrators) in the hadeeth / story has many majhool (unknown) people, and you know that it one cannot establish his own trustworthiness through his own narration about himself”

Source: 1. Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 3, pg. 316, person # 1755

One of the reasons for this fabricated story could be to make the mother of shia 12th Imaam come from a noble lineage as his father (Imaam Al-‘Askaree) is already from a noble lineage. So noble+noble becomes super power noble (can raise people from dead etc)!

Al-Kulaynee has added a tradition in Al-Kaafi that alludes to the mother of shia Imaam Mahdee being from Al-Nawbah, which is in Sudan, but this hadeeth is mursal (disconnected) and cannot be used as daleel (proof) (See: Al-Kaafi, vol. 5, pg. 352, hadeeth # 2).

There have been other Haadeeth that shows the mother of Imaam Mahdee (AS) being a black slave, but the authenticity of these reports has not been determined.

So finally i say: Why shia don’t ask this to his hidden imam! Or may be this is the solid reason of his ghayba!

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Muhammad(S.A.W.) used to kiss Fatima(as)

Here is the scan:

In short founders of this shia cult believe that Muhammad (S.A.W.) used to kiss Fatima(as) between her breasts! in such narrations as quoted by Muhammad Baqir Majlesi in Bihar al-anwar Vol.43, page 78


Filed under Revealing Shia sect

Tahreef in Quran

Lets see shia sahih hadith:

عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ

“Aboo ‘Abd Allah (as), has said, ‘The Holy Quran that Jibra’eel brought to Muhammad (SAWAS) had seventeen thousand verses (17,000).’”

Source: Al-Kulaynee, Al-Kaafi, vol. 2, pg. 634, hadeeth # 28

  • Al-Majlisi said this hadeeth is Muwaththaq (Reliable) in Mir’aat Al-‘Uqool, vol. 12, pg. 525
  • Al-Majlisi I (Majlisi’s Father) said this hadeeth is Saheeh (Authentic) in RawDah Al-Muttaqoon, vol. 10, pg. 21
  • Hoor Al-‘Aamilee said this hadeeth is Saheeh (authentic) in Al-Fuwaa-id Al-Toosiyyah, topic # 96, pg. 483

I will add, after the hadeeth about the 17,000 verses, Al-Majlisi was VERY ADAMANT that this proves the tahreef of the Qur’aan. This is what he said after saying that 17,000 verses hadeeth.

فالخبر صحيح و لا يخفى أن هذا الخبر و كثير من الأخبار الصحيحة صريحة في نقص القرآن و تغييره، و عندي أن الأخبار في هذا الباب متواترة معنى، و طرح جميعها يوجب رفع الاعتماد عن الأخبار رأسا

“The khabar (hadeeth) is Saheeh and it is obvious that this khabar (hadeeth) and other Saheeh ones like it are clear about the Qur’aan being shortened and changed, and in my opinion, this is mutaawatir in meaning, and discarding these narrations would lead us to rejecting all akhbar in general.

Source: Al-Majlisi, Mir’aat Al-‘Uqool, vol. 12, pg. 525


Imam Abu Abdullah said: Present Quran have 6666 verses & the Quran of ahlel-bayt had 17000 verses.

Source: Usool-e-kafi vol.5 Kitab-Fazulul Quran page-290 hadees: 3

More on Ali RAA and the Quran this time from grand ayatullah Ali al Sistani:

الرقم : 18

الـســؤال: لماذا لم يذكر اسم الامام علي (ع) و الائمة المعصومين (ع) في القرآن الكريم نصّا ؟

الـجــواب: الله اعلم بوجه الحكمة فلعله لإفتتان الناس و لعله كإن يعلم إنّ ذلك كان يبعث باعدائه للتشكيك في كتاب الله و خدش إحترامه و كرامته كما صنعوا بأحاديث الرسول (ص) .

Question (18): Why aren’t the names of Imam Ali PBUH and the rest of the Imams PBUT written down in the Quran?

Answer: Allah knows best and it is his wisdom, maybe he didn’t want a Fitnah amongst the people and Maybe he would’ve known That this would lead his(Ali’s) enemies to cast doubt on the Authenticity of the Quran and to disrespect the book of Allah like they did with the Hadiths of the prophet PBUH.


Also posted on The NoorFatema forums:

So Allah didn’t write down the name of Ali RAA because he was afraid of his creations ? that they may leave the religion? and cast doubts upon the Quran because The Name of Ali RAA was written in it? why all this hatred for Ali RAA ??? “Astaghfiru’llah”

Now check out the Cold Hard truth while keeping in mind the Fatwa of Sistani,

Al mirza Husayn al nuri al tabrasi (d. 1320) Is one of the biggest Shiite scholars who was buried in Najaf el Ashraf next to imam Ali RAA because of his high rank, This Man wrote a book About the corruption of the Quran and in the intro we read:

“This is a subtle book, a noble compilation, which I have written to prove the distortion of the Qur’an and the disgraces of the people of tyranny and oppression.”
Source: Faslul Khitab fi Ithbat tahreef kitab rab al arbab (d. 1320), page 2 [Tehran]

Aytaullah Ali al Milani, another shiite scholar and polemicist, also writes about al-Nūrī:
“It is certainly correct that Al mirza Nuri is from among major scholars of narrations and we respect al-Mirza al-Nuri. Al mirza al nuri is one of our major scholars, and neither is it possible for us to even slightly be hostile towards him, nor is it permissible; (doing) this is forbidden [haram]! Verily, he is a major expert in the field of narrations from among our scholars.”
Source:Al muhadarat fi Al I’itiqadat, of al-Sayyid Ali al milani, volume 2, page 602 [Qum].

Now since we’re exposing here, Let’s just take the Opinion of another one of their biggest scholars, Ni’imatu’llah al Jaza’eree in his book “Al Anwar al nu’umaniyah” 2/360.

إنه قد استفاض في الأخبار أن القرآن كما أنزل لم يؤلفه إلا أمير المؤمنين بوصية النبي صلى الله عليه وسلم، فبقي بعد موته ستة أشهر مشتغلاً بجمعه، فلمَّا جمعه كما أنزل أتى به إلى المتخلفين بعد رسول الله صلى الله عليه وسلم، فقال لهم: هذا كتاب الله كما أنزل، فقال عمر بن الخطاب: لا حاجة بنا إليك ولا إلى قرآنك، عندنا قرآن كتبه عثمان، فقال لهم علي: لن تروه بعد هذا اليوم ولا يراه أحد حتى يظهر ولدي المهدي. وفي ذلك القرآن زيادات كثيرة وهو خالٍ من التحريف

“There are Countless narrations stating that the Quran in the state that it was originally revealed in was only gathered by Ameer Ali RAA and this is by the will of the Prophet PBUH, so he stayed six months after his death trying to gather The Quran, and after he did so he then brought it to those who gained control after the Prophet PBUH and said: This is the book of Allah as it was revealed, Umar Said: We don’t need you nor do we need your book, we have one which Uthman wrote, Then Ali replied: You Will Never See it after this day nor will anyone else until my son the Mahdi appears, and In it you will find many additions and it is free from corruption.

Now after those scholarly opinions let’s take 3 Hadith samples from their books about verses which they claim the word ALI was erased from by companions:

First sample:

قولـه تعالى: يا أيها الرسول بلغ ما أنزل إليك من ربك في علي، فإن لم تفعل عذبتك عذاباً أليماً، فطرح العدوي -بزعمهم- اسم علي

المناقب: (2/41)، فصل الخطاب: (282)، والمقصود بالعدوي: عمر بن الخطاب رضي الله عنه، وانظر أيضاً: فصل الخطاب: (242، 280، 281)، كشف الغمة: (1/326)، البرهان: (1/34، 437، 491)، محجة العلماء: (130)، الصافي: (2/51)، البحار: (35/58)، القمي: (1/23).

Allah said: O Messenger, announce that which has been revealed to you from your Lord regarding Ali, and if you do not, then I Will Torture you severely – Then Umar removed the word Ali –

Source: Al manaqib 2/41, Faslul Khitab 282, 242, 280, 281, Kashf al ghummah 1/326, Al burhan 1/34, 437, 491, Mahajjat al ulema 130, Al Safi 2/51, Bihar al Anwar 35/58, Al Qummi 1/23.

Second sample:

وعن الباقر: نزل جبرئيل بهذه الآية على محمد صلى الله عليه وسلم هكذا: وإن كنتم في ريب مما نزلنا على عبدنا في علي فأتوا بسورة من مثله

الكافي  1/417)، البرهان  1/70)(3/70)، القمي: (1/35)، البحار: (23/373)(35/75)، فصل الخطاب: (254)، البيان: (230)، تأويل الآيات: (1/42).

Al Baqir Said: Gabriel came down to Muhammad PBUH with this verse: And if you are in doubt about what We have sent down upon Our Servant regarding ALI, then produce a surah the like thereof.

Source: Al kafi 1/417, Al burhan 1/70, 3/70, Al Qummi 1/35, bihar al Anwar 23/373, 35/75, Faslul Khitab 254, Al bayan 230, ta’aweel al Ayat 1/42.

Third Sample:

وعنه قال: نزلت هذه الآية على محمد صلى الله عليه وسلم هكذا والله: وإذا قيل لهم ماذا أنزل ربكم في علي قالوا أساطير الأولين

البرهان: (1/130) (2/363)، فصل الخطاب: (256، 301)، العياشي: (2/279)، القمي: = = (1/385)، البحار: (35/58) (36/104، 141)، تفسير فرات: (1/234).

Al baqir Said: By Allah this verse was revealed on Muhammad PBUH as such: And when it is said to them, “What has your Lord sent down about ALI ?” They say, “Legends of the former peoples”.

Source: Al burhan 1/130, 2/363, Faslul Khitab 301, 256, Al Ayyashi 2/279, Al Qummi: = = 1/385, Bihar al Anwar 35/58, 36/104,141, Tafseer Furat 1/234.

of course there’s more than 2000+ narrations in their books however these are enough Now we go back and remember what that Sistani said and have a Laugh,

Allah knows best and it is his wisdom, maybe he didn’t want a Fitnah amongst the people and Maybe he would’ve known That this would lead his(Ali’s) enemies to cast doubt on the Authenticity of the Quran and to disrespect the book of Allah like they did with the Hadiths of the prophet PBUH

how Ironic, and can we say for example That Allah did a Miscalculation here according to Ayatullah Sistani (Astaghfirul’lah) because the exact opposite has happened…

AND Because of these and many Other scholarly Opinions we see Sistani forced to make Fatwas like this one below:

السؤال : هل يجوز الصلاة خلف شخص لدي شك بأن القرآن فيه تحريف ؟

الجواب: لا يعتبر القول بالتحريف كفراً أو فسقاً و ان كان القول بالزيادة مخالف لاجماع المسلمين و أما القول بالنقيصة فهو وارد في كتب العامة.

Question (2): Is it permissible to pray behind a person who doubts the authenticity of the Quran?

Answer: The Saying that the Quran is corrupt is not considered Kufr or Fusq, Although The saying of Addition contradicts the consensus of Muslims however the sayings of deletion are found in the books of Mainstream Muslims (Sunnies).

This Fatwa has apparently damaged the Image of Sistani and exposed him so he took it out from his site, but as usuall screen-shot was took by one of the sunni brother & available only for you my brothers. 😛

So you can see Twelverite Corruption.

Fatwa By Ayatollah Sayyed Ali al Husseini al milani:

هل صحيح هو قول الشيخ المفيد وأبو الحسن العاملي والسيد نعمة الله الجزائري والمجلسي وغيرهم ـ مع ما لهم من الفضل والدرجة العلمية الرفيعة ـ بتحريف القرآن؟
القسم : مسألة تحريف القرآن
بسمه تعالى:
نحن لا ننكر وجود عددٍ قليل جداً من المحدّثين عندنا يقولون بنقصان القرآن الكريم، وكونه قولاً مردوداً لا يقدح بالدرجة العلمية للقائلين به، ولا يجوّز لنا الطعن فيهم.

Question: Is it true this saying of Sheikh Al Mufid and Abu Al Hassan Al Amili and Sayyed Ni’imaullah al Jaza’eri and Al Majlisi and Others – With all due respect to their Virtues and high status in Fiqh and knowledge – About The Corruption of the Quran?

Answer By Al Milani: Bism Allah,
We Do not deny the fact that there is a very small number of our Muhadiths(Scholars of Hadith) who say that the holy Quran has been the victim of Deletion(Corruption), And Although this saying is rejected, Still it does not Scratch the reputation of those scholars of knowledge and it is forbidden for us to criticize/attack them.


But of course We took the print-screen as usual before they delete the fatwa. 😛

Allah says in the Quran: “They have taken their scholars and monks as lords besides Allah” [9:31]

For those who Do not know, The Scholars stated above ARE SOME OF THE BIGGEST SCHOLARS in the history of Shiism, and of course when the guy says “a very small number” that’s a Fat lie almost all of them scholars believed this except for 3 or 4 like al Murtada.

updated to version 1.1


Filed under Revealing Shia sect, Shiite's sahih hadith, Tahreef in Quran

shia imam curse abu hanefah(ra) for no solid reason

First of all we should understand that why i say shia imam!

Because abu al-Hassan(ra) is completely free from this type of false charges by shia’s.

Now lets see what shia sahih hadith says:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ قُلْتُ«» لَهُ أَصْلَحَكَ اللَّهُ إِنَّا نَجْتَمِعُ فَنَتَذَاكَرُ مَا عِنْدَنَا فَلَا يَرِدُ عَلَيْنَا شَيْ‏ءٌ إِلَّا وَ عِنْدَنَا فِيهِ شَيْ‏ءٌ مُسَطَّرٌ وَ ذَلِكَ مِمَّا أَنْعَمَ اللَّهُ بِهِ عَلَيْنَا بِكُمْ ثُمَّ يَرِدُ عَلَيْنَا الشَّيْ‏ءُ الصَّغِيرُ لَيْسَ عِنْدَنَا فِيهِ شَيْ‏ءٌ فَيَنْظُرُ بَعْضُنَا إِلَى بَعْضٍ وَ عِنْدَنَا مَا يُشْبِهُهُ فَنَقِيسُ عَلَى أَحْسَنِهِ فَقَالَ وَ مَا لَكُمْ وَ لِلْقِيَاسِ إِنَّمَا هَلَكَ مَنْ هَلَكَ مِنْ قَبْلِكُمْ بِالْقِيَاسِ ثُمَّ قَالَ إِذَا جَاءَكُمْ مَا تَعْلَمُونَ فَقُولُوا بِهِ وَ إِنْ جَاءَكُمْ مَا لَا تَعْلَمُونَ فَهَا وَ أَهْوَى بِيَدِهِ إِلَى فِيهِ ثُمَّ قَالَ لَعَنَ اللَّهُ أَبَا حَنِيفَةَ كَانَ يَقُولُ قَالَ عَلِيٌّ وَ قُلْتُ أَنَا وَ قَالَتِ الصَّحَابَةُ وَ قُلْتُ ثُمَّ قَالَ أَ كُنْتَ تَجْلِسُ إِلَيْهِ فَقُلْتُ لَا وَ لَكِنْ هَذَا كَلَامُهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ أَتَى رَسُولُ اللَّهِ ص النَّاسَ بِمَا يَكْتَفُونَ بِهِ فِي عَهْدِهِ قَالَ نَعَمْ وَ مَا يَحْتَاجُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ فَقُلْتُ فَضَاعَ مِنْ ذَلِكَ شَيْ‏ءٌ فَقَالَ لَا هُوَ عِنْدَ أَهْلِهِ

“I said to (Imam) abu al-Hassan (a.s.), ‘May Allah keep you well, in our meetings we discuss the issues and find out that for almost every thing there is something in writing with us and that is all because of the blessings of your existence among us. We only find few small things for which we do not find any thing in writing we look on each other and we find certain issues similar to it then we use analogy in its best form.” The Imam said, “What do you have to do with analogy? Many people before have been destroyed because of analogy.” The Imam then said, “When you face an issue and know he rule about it deal with accordingly and if you would have no knowledge about its rule then this. He pointed to his own mouth, meaning thereby; this will give you the answer.” The Imam then said, “May Allaah curse Aboo Haneefah who used to say, “Ali said so and so, therefore, I said so and so. The Sahabah said so and so, therefore, I said so and so.” The Imam then asked me, “Have you been sitting with him?” I then relied, “No, I have not sat with him but such are his statements.” I then said to the Imam (a.s.). “May Allah keep you well, did the holy Prophet bring in his everything that people needed?” The Imam said, “Yes, and all that they will need up to the Day of Judgment.” I then said, “Is any thing lost from it?” The Imam replied, “No, it all is with the people to who they belong.’”

Source: Al-Kulayni, Al-Kaafi, vol. 1, pg. 57, hadeeth # 13

  • Al-Majlisi said this hadeeth is Muwaththaq (Reliable) in Mir’aat Al-‘Uqool, vol. 1, pg. 196
  • Al-Majlisi’s Father (Al-Majlisi I) said this hadeeth is Muwaththaq KalSaheeh (Reliable like a Saheeh hadeeth) in Rawdah Al-Muttaqoon, vol. 12, pg. 196

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Nahj ul Balagha, sermon 164

إِنَّ النَّاسَ وَرَائي، وَقَدِ اسْتَسْفَرُوني (1) بَيْنَكَ وَبَيْنَهُمْ، وَوَاللهِ مَا أَدْرِي مَا أَقُولُ لَكَ! مَا أَعْرِفُ شَيْئاً تَجْهَلُهُ، وَلاَ أَدُلُّكَ عَلَى أَمْر لاَ تَعْرِفُهُ، إِنَّكَ لَتَعْلَمُ مَا نَعْلَمُ، مَا سَبَقْنَاكَ إِلَى شَيْءٍ فَنُخْبِرَكَ عَنْهُ، وَلاَ خَلَوْنَا بِشَيْءٍ فَنُبَلِّغَكَهُ، وَقَدْ رَأَيْتَ كَمَا رَأَيْنَا، وَسَمِعْتَ كَمَا سَمِعْنَا، وَصَحِبْتَ رَسُولَ الله -صَلَّى اللهُ عَلَيْهِ وَآلِه- كَمَا صَحِبْنَا. وَمَا ابْنُ أَبِي قُحَافَةَ وَلاَ ابْنُ الْخَطَّابِ بِأَوْلَى بِعَمَلِ الْحَقِّ مِنْكَ، …..وَأَنْتَ أَقْرَبُ إِلَى رَسُولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِه وَسَلَّمِ- وَشِيجَةَ (2) رَحِمٍ مِنْهُمَا، وَقَدْ نِلْتَ مَنْ صَهْرِهِ مَا لَمْ يَنَالاَ. فَاللهَ اللهَ فِي نَفْسِكَ

Ali RAA said to Uthman RAA when he entered upon him: “The people are behind me and they have made me an ambassador between you and themselves; but by Allah, I do not know what to say to you. I know nothing which you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know, we have not come to know anything before you which we could tell you; nor did we learn anything in secret which we should convey to you. You have seen as we have seen and you have heard as we have heard. You sat in the company of the Prophet of Allah as we did. (Abu Bakr) Ibn Abi Quhafah and (`Umar) ibn al-Khattab were no more responsible for acting righteously than you, since you are nearer than both of them to the Prophet of Allah through kinship, and you also hold relationship to him by marriage which they do not hold.”…..

So after reading this sermon few points are highlighted:

1- Uthman RAA knows what Ali RAA knows.
2- They both Accompanied the Prophet PBUH and both learned from him from what they saw and heard.
3- Prophet PBUH didn’t teach Ali RAA anything in secret so that he may tell Uthman RAA about it nor does he have divine hidden secret knowledge (Which the prophet PBUH entrusted only to him as Shiites claim).
4- Abu Bakr RAA and Umar RAA both did righteous deeds but Uthman RAA is entitled to do more since the Prophet PBUH married him two of his daughters.

One of the sunni brother said:

This is obviously recorded, but I have seen Twelver Shia authors explain this away as meaning that Ali (Radhia Allahu Anhu) was referring to them as the Prophet’s (Salla Allahu Alayhi Wa Sallam) daughters in the linguistic sense (as a figure of speech) and not in a literal sense. I think it is fairly common knowledge among those who argue with Twelvers that many of them do reject multiple daugters for the Prophet (Salla Allahu Alayhi Wa Sallam) and stick to the opinion that his only daughter was Fatimah (Radhia Allahu Anha).

Then how can uthman RAA be closer to the Prophet PBUH than Abu bakr RAA and Umar RAA (Who married him their daughters)?, Secondly in the arabic Hadith Ali RAA uses the word ‘Rahm’ Or “WOMB” which means BLOOD RELATION and he uses Word “Sihr” OR “SON IN LAW” and these words CANNOT ever be used in the fashion the shiites state, I just translated it a bit differently but it’s the exact same idea only easier to understand. After using these CLEAR ARABIC words no Shiite can deny this and use the stupid argument above.

For example if I place the raw arabic text in google translator I would get something which doesn’t make sense like this:

“God, what know what to say to you? I know something ignorant, and massage on the order you do not know, you have to know what we know, what Sbaknak to something Vnkhbrk it, in Kllona something Venbulgkh, I have seen were seen and heard as we heard, and accompanied the Messenger of Allah (peace be upon his family) also accompanied us, and Ibn Abi dipper maiden speech I’m not the work of the right of you, and you are closer to the Messenger of Allah (peace
Him and his family) and glue them the womb has been obtained from the melt did not receive a”

As you can see both words are used, The word SIHR means both “Son in Law” or “Melting”, here Google translated as Melt but it means Son in law And this is not a figure of speech.


033.059 O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And God is Oft-Forgiving, Most Merciful.

That’s enough for our brother, truly Arabic is a blessing as well as the “Brain”…daughters in the linguistic sense LOL! they come up with the best excuses ever.

Lets translate a couple of things regarding this later which will destroy the shiite argument in milli-seconds.
عن مسعدة بن صدقة قال: حدثني جعفر بن محمد، عن أبيه قال: ” ولد لرسول الله صلى الله عليه وآله من خديجة: القاسم، والطاهر، وأم كلثوم، ورقية، وفاطمة، وزينب. فتزوج علي عليه السلام فاطمة عليها السلام، وتزوج أبو العاص بن ربيعة – وهو من بني امية – زينب، وتزوج عثمان بن عفان أم كلثوم ولم يدخل بها حتى هلكت، وزوجه رسول الله صلى الله عليه وآله مكانها رقية. ثم ولد لرسول الله صلى الله عليه وآله – من أم إبراهيم – إبراهيم، وهي مارية القبطية، أهداها إليه صاحب الاسكندرية مع البغلة الشهباء وأشياء معها))
تأريخ اهل البيت: 91، وكذا في الهداية الكبرى للخصيبي: 39، وروى نحوه ابن ابي الثلج البغدادي في تاريخ الائمة: 15، والصدوق في الخصال: 404 / 115، ونقله المجلسي في البحار 22: 151 / 2. قرب الاسناد الحميري القمي[ 9 ]

Mus’ad bin Sadaqah said: Ja’afar bin Muhammad told me that he heard his father say: The Prophet PBUH got from Khadijah, Al Qassim, Al Tahir, Umm Kulthoum, Ruqayyah, Fatimah and Zainab, So Ali RAA married Fatimah, and Abu al Asi bin Rabiyah (an Umayyad) Married Zainab, and Uthman bin Affan married Umm Kulthoum but never went inside her until her death, Then the prophet PBUH married him to Ruqayyah in her place, Then the prophet PBUH had Ibrahim from Umm Ibrahim and she is Mariah al Cuptiyah …
Source: Tareekh AhlulBayt 91, Al Hidayah al kubrah 39, Tareekh al A’imah 15, Al Saduq in al khisal 115/P404, Biha al Anwar …

زواج بنات الرسول صلى الله عليه وآله وليس ذلك بأعجب من قول لوط عليه السلام – كما حكى الله تعالى عنه – : * ( هؤلاء بناتي هن أطهر لكم ) * فدعاهم إلى العقد عليهم لبناته وهم كفار ضلال قد أذن الله تعالى في هلاكهم . وقد زوج رسول الله صلى الله عليه وآله ابنتيه قبل البعثة كافرين كانا يعبدان الأصنام ، أحدهما : عتبة بن أبي لهب ، والآخر : أبو العاص بن الربيع . فلما بعث صلى الله عليه وآله فرق بينهما وبين ابنتيه . فمات عتبة على الكفر ، وأسلم أبو العاص بعد إبانة الإسلام ، فردها عليه بالنكاح الأول . ولم يكن صلى الله عليه وآله في حال من الأحوال مواليا لأهل الكفر ، وقد زوج من تبرأ من دينه ، وهو معاد له في الله عز وجل . وهاتان البنتان هما اللتان تزوجهما عثمان بن عفان بعد هلاك عتبة وموت أبي العاص ، وإنما زوجة النبي صلى الله عليه وآله على ظاهر الإسلام ،
المسائل السروية – الشيخ المفيد – ص 92 – 94

Above The scholar al Mufid in his book al Masa’el al Surawiyah Page 92, 94, Saying That The prophet Lot PBUH asked the Kouffar to marry his daughters as Allah said “011.078 And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: “O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear God,” He also says that the prophet PBUH married his daughters to two Kouffars Utbah bin AbI lahab and Abu al Asi bin Rabiyah but abu al Asi became a Muslim later on… and the Pophet PBUH was not a Muwali for the people of Kufr under any circumstances and he married his daughter to a person who disassociated himself from his religion and became his enemy and these two are the ones whom Uthman bin Affan married after the death of utbah and abu al Asi …

وحصلت هذه الفضيلة لفاطمة بنت رسول الله ( ص ) من بين بنات النبي وبنات أهل بيته وبنات أمته

الطرائف في معرفة مذاهب الطوائف – السيد ابن طاووس – ص 44

Above the other Shiite scholar al Sayyed Ibn Tawoos in his book “Al Tara’ef fi Mathahib a Tawa’ef” page 44 says: “And this virtue happened to fatima The daughter of the prophet PBUH from amongst his daughters and from amongst the girls of his household and the girls of his ummah”.

أولاده : جاءه ثلاثة ذكور ، وأربع إناث ، والذكور هم القاسم ، وعبد الله من السيدة خديجة ، وإبراهيم من مارية القبطية ، وماتوا أطفالا . والإناث زينب ، وأم كلثوم ، ورقية ، وفاطمة ، أسلمن وتزوجن ، ثم توفين في حياته ما عدا الزهراء سيدة النساء

الشيعة في الميزان – محمد جواد مغنية – ص 210

Muhammad Jawad Mughniyah in “Al Shia fil Meezan” page 20 says: His children: He had 3 males and 4 females , The males are Al Qassim and Abdullah sons of Sayyedah Khadijah, and Ibrahim son of Mariah, they all died as children and the females are Zainab, Umm Kulthoum, Ruqayyah, Fatimah who entered Islam and got married then died during the life of the prophet PBUH except for the Sayyedah of all women Fatimah al Zahra’a.

أولاده 1 القاسم وبه كان يكنى عاش حتى مشى ومات بمكة 2 عبد الله ويلقب بالطيب والطاهر لولادته بعد الوحي ولد بمكة بعد الاسلام ومات بها وبعضهم يعد الطيب والطاهر اثنين 3 فاطمة وهي صغرى بناته تزوجها علي ع بعد الهجرة 4 زينب وهي كبراهن تزوجها قبل الاسلام أبو العاص القاسم . قال المرزباني في معجم الشعراء : وهو الثبت ويقال لقيط ويقال مهشم بن الربيع بن عبد العزى بن عبد شمس بن عبد مناف . وهو ابن أخت خديجة امه هالة بنت خويلد فمحمد النبي ص صهره 5 رقية 6 أم كلثوم زوجهما النبي ص من عتبة وعتيبة ابني عمه أبي لهب فلما جاء الاسلام بلغ من عداوة قريش للنبي ص ان قالوا فرغتم محمدا من همه بتزويج بناته فقالوا لأبي العاص طلق ابنة محمد ونزوجك بنت من أردت من قريش فأبى وطلبوا مثل ذلك إلى عتبة وعتيبة فطلقا زوجتيهما فتزوجهما عثمان واحدة بعد واحدة وأم الكل خديجة 7 إبراهيم بن مارية القبطية ولد بالمدينة ومات وهو ابن ثمانية عشر شهرا

أعيان الشيعة – السيد محسن الأمين – ج 1 – ص 223

Al Sayyed Muhsen al Ameen in his book “A’ayan al Shia” 1/223 says that the prophet PBUH had al Qassim who died in Mecca and Abdullah who was born in mecca and died in it … Fatimah and she is the youngest daughter who married Ali RAA then Zainab she was the oldest and married Abu Al Asi before Islam … Then uthman married the two one after the other…

أزواج النبي صلى الله عليه وآله أمهات في معنى العقد عليهن ، وليس أمهات حتى تحرم ‹ صفحة 159 › بناتهن وأمهاتهن لأنهن ، ليست بأمهات على الحقيقة نسبا أو رضاعا فيكون بناتهن أخوات ، وأمهاتهن جدات ، ولا يتجاوز التحريم بهن ، لأنه لا دليل عليه ، ولأنه عليه السلام زوج بناته : زوج فاطمة عليها السلام عليا وهو أمير المؤمنين صلوات الله وسلامه عليه ، وأمها خديجة أم المؤمنين ، وزوج بنتيه رقية وأم كلثوم عثمان ، لما ماتت الثانية ، قال : لو كانت ثالثة لزوجناه إياها ، وتزوج الزبير أسماء بنت أبي بكر ، وهي أخت عايشة ، وتزوج طلحة أختها الأخرى

المبسوط – الشيخ الطوسي – ج 4 – ص 158 – 159

Al Sheikh al TUSI in his book “Al Mabsout” 4/159,158 says: … and He PBUH married his daughters: Fatimah PBUH to Ali PBUH ameer al mumeneen and her mother was Khadijah, And Married his two daughters Ruqayyah and Umm Kulthoum to uthman when the first one died, He said: If there was a third we would’ve given her to him in marriage. Al Zubair married Asma’a bint Abu bakr and she was the sister of Aisha and Talha married her other sister…

أولاده وأزواجه عليه كان لرسول الله عليه التحية والسلام ولد له سبعة أولاد من خديجة ابنان وأربع بنات : القاسم وعبد الله وهو الطاهر والطيب ، وفاطمة صلوات الله عليها وزينب و أم كلثوم ورقية ، وولد له إبراهيم من مارية القبطية . اما فاطمة ع فتزوجها أمير المؤمنين علي بن أبي طالب عليه السلام أمر الله تبارك وتعالى نبيه صلوات الله عليه بان يزوجها منه . واما زينب فكانت عند أبي العاص بن الربيع بن عبد الغري بن عبد شمس وماتت بالمدينة . * – واما رقية فتزوجها عتبة بن أبي لهب وطلقها قبل الدخول بها فتزوجها عثمان بن عفان فماتت بالمدينة يوم بدر . واما أم كلثوم فتزوجها عتبة بن أبي لهب وفارقها قبل ان يدخل بها فتزوجها عثمان بعد رقية وتوفى القاسم والطاهر بعد النبوة ، وولد إبراهيم بالمدينة من مارية القبطية وهي الجارية التي أهداها له ملك الإسكندرية ، وعاش سنتين وأشهرا ثم مات وروى أنه عاش ثمانية عشر شهرا

تاج المواليد (المجموعة) – الشيخ الطبرسي – ص 8 – 9

Al Sheikh al TABRASI in’Tajul Mawaleed’ Page 9-8, The prophet PBUH had seven children from Khadijah, 2 sons and 4 daughters … As for Ruqayyah she married Utbah bin Abu Lahab and divorced her before entering inside her so Uthman married her and she died in madinah on the day of Badr, As for Umm Kulthoum … Then uthman married her…

وولدت له أكبر ولده وهو القاسم وبه كان يكنى صلوات الله عليه وآله وهو أكبر الذكور من ولدها منه ثم الطيب ثم الطاهر ، وأكبر بناتها منه رقية ثم زينب ثم أم كلثوم ثم فاطمة ( عليها وعليهم السلام )

شرح الأخبار – القاضي النعمان المغربي – ج 1 – ص 185 – 186

Al Qadi al nu’uman al maghribi in Sharh al Akhbar 1/185,186 He says: And she got him his oldest son Al Qassim and this was his kuniyah PBUH (Abu al Qassim) Then Al tayib then al Tahir and her oldest daughter was Ruqayyah then Zainab then umm Kulthoum then Fatimah PBUH…

Ok So you get the Idea?

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Who are Messenger, Prophet & Imam

Hadith 1:

This hadeeth is Majhool (Unknown). Here is the hadeeth in Al-Kaafi.

جُعِلْتُ فِدَاكَ أَخْبِرْنِي مَا الْفَرْقُ بَيْنَ الرَّسُولِ وَ النَّبِيِّ وَ الْإِمَامِ قَالَ فَكَتَبَ أَوْ قَالَ الْفَرْقُ بَيْنَ الرَّسُولِ وَ النَّبِيِّ وَ الْإِمَامِ أَنَّ الرَّسُولَ الَّذِي يُنْزَلُ عَلَيْهِ جَبْرَئِيلُ فَيَرَاهُ وَ يَسْمَعُ كَلَامَهُ وَ يُنْزَلُ عَلَيْهِ الْوَحْيُ وَ رُبَّمَا رَأَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ ع وَ النَّبِيُّ رُبَّمَا سَمِعَ الْكَلَامَ وَ رُبَّمَا رَأَى الشَّخْصَ وَ لَمْ يَسْمَعْ وَ الْإِمَامُ هُوَ الَّذِي يَسْمَعُ الْكَلَامَ وَ لَا يَرَى الشَّخْصَ

“Once al-Hassan ibn al-‘Abbass al-Ma‘rufi wrote to Imam al-Rida, recipient of divine supreme covenant, ‘May Allah keep my soul in service for your cause, explain to me the difference between the messengers, the prophets and the Imam.’ The Imam said or wrote, ‘The difference between the messengers, the prophets and the Imam is that a messenger is one to whom Jibril (Gabriel) comes. He sees Jibril and hears his speech and Jibril (the angel) brings him (Divine) revelation and sometimes he may see in his dream something like the dream of Abraham (peace be upon him). A prophet is one who may hear the speech (of the angel) and may see (his) person and may not hear (him). The Imam is the one who hears the speech but does not see the person (of the angel).’”

Source: Al-Kulaynee, Al-Kaafi, vol. 1, pg. 176, hadeeth # 2

  • Al-Majlisi said this hadeeth is Majhool (Unknown) in Mir’aat Al-‘Uqool, vol. 2, pg. 288
  • Bahboodee said this hadeeth is Da’eef (Weak) in Sahih Al-Kaafi, vol. 1, pg. 25

Hadith 2:

Here is a shia Sahih hadeeth regarding the differences between Messenger, Prophet, and Imaam.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّسُولِ وَ النَّبِيِّ وَ الْمُحَدَّثِ قَالَ الرَّسُولُ الَّذِي يَأْتِيهِ جَبْرَئِيلُ قُبُلًا فَيَرَاهُ وَ يُكَلِّمُهُ فَهَذَا الرَّسُولُ وَ أَمَّا النَّبِيُّ فَهُوَ الَّذِي يَرَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ وَ نَحْوَ مَا كَانَ رَأَى رَسُولُ اللَّهِ ص مِنْ أَسْبَابِ النُّبُوَّةِ قَبْلَ الْوَحْيِ حَتَّى أَتَاهُ جَبْرَئِيلُ ع مِنْ عِنْدِ اللَّهِ بِالرِّسَالَةِ وَ كَانَ مُحَمَّدٌ ص حِينَ جُمِعَ لَهُ النُّبُوَّةُ وَ جَاءَتْهُ الرِّسَالَةُ مِنْ عِنْدِ اللَّهِ يَجِيئُهُ بِهَا جَبْرَئِيلُ وَ يُكَلِّمُهُ بِهَا قُبُلًا وَ مِنَ الْأَنْبِيَاءِ مَنْ جُمِعَ لَهُ النُّبُوَّةُ وَ يَرَى فِي مَنَامِهِ وَ يَأْتِيهِ الرُّوحُ وَ يُكَلِّمُهُ وَ يُحَدِّثُهُ مِنْ غَيْرِ أَنْ يَكُونَ يَرَى فِي الْيَقَظَةِ وَ أَمَّا الْمُحَدَّثُ فَهُوَ الَّذِي يُحَدَّثُ فَيَسْمَعُ وَ لَا يُعَايِنُ وَ لَا يَرَى فِي مَنَامِهِ

“I asked abu Ja’far, recipient of divine supreme covenant, about the messenger, the prophet and al-Muhaddath (one to whom Divine guidance is reported). The Imam, recipient of divine supreme covenant, said, ‘A messenger is one to whom Jibril (Gabriel) comes openly. He sees him (the angel) and speaks to him. Such person is a messenger. A prophet is one who sees in his dream something like the dream of Abraham (peace be upon him). (Of such dreams) is the dream of the Messenger of Allah, recipient of divine supreme covenant, about reasons and signs of prophecy before the coming of revelation. (He would experience such dreams) until Jibril came from Allah to inform him that he was to be a messenger. In the case of Prophet Muhammad, recipient of divine supreme covenant, when prophecy was established in him then Jibril brought him the message that he was to be a messenger. Jibril would come and speak to him openly. Certain prophets, in whom prophecy had been established, saw in their dreams, the spirit who would come to them, speak and report to them but they would not see the spirit when awake. “Al-Muhaddath (imam) is one to whom matters of Divine guidance are reported and he hears the reporting but does not see (the angel) openly or in his dream.'”

Source: Al-Kulaynee, Al-Kaafi, vol. 1, pg. 176, hadeeth # 3

  • Al-Majlisi said this hadeeth is Sahih (Authentic) in Mir’aat Al-‘Uqool, vol. 2, pg. 289
  • Bahboodee said this hadeeth is Sahih (Authentic) in Sahih Al-Kaafee, vol. 1, pg. 25

So the first hadith is considered as good when compared with second hadith. & it seems, the second hadith give a little more differentiation between the level of a Prophet and the level of an Imam.

Note: In other words they attribute revelation to their A’immah. As if the differentiating by “seeing an Angel whether in dream or awake” makes a difference with respect to receiving revelation. It seems they deny that revelation have been cut off since the passing away of the Prophet (صلى الله تعالى عليه واله وسلم).

And note the wording, this is absolutely not about merely receiving “inspiration” like it was the case with Mother of Mûsa (عليهما السلام). This is purely going about “reports” with respect to “Divine guidance”.

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Ruling on urethral discharges

Got this in  Q&A with the offices of Sistani:


Salaam Alaikoom Wa Rahmat Allahi Wa Barakatu,

Throughout the day, I find myself having erections. During (and after) the erection, I get a slight discharge of a clear substance which I suspect to be pre-ejaculatory fluid. I can control myself from engaging in intercourse or masturbation, but I cannot always control the frequency of erections. If I have this slight discharge after an erection, am I considered impure and do I have to perform ghusl?

Is the slight discharge after an erection enough to put me in the state of janabat and does this require mandatory ghusl for prayer? Remember that these discharges (which are often very slight and clear) are not caused by intercourse or masturbation.

Thank you for the reply. May Allah (swt) reward your efforts.


In the name of Allah, the Most High

It is clean and ghusl or wudhu is not necessary.


This has been stated throughout out shia sahih & hasan ahadith.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنْ سَالَ مِنْ ذَكَرِكَ شَيْ‏ءٌ مِنْ مَذْيٍ أَوْ وَدْيٍ وَ أَنْتَ فِي الصَّلَاةِ فَلَا تَغْسِلْهُ وَ لَا تَقْطَعِ الصَّلَاةَ وَ لَا تَنْقُضْ لَهُ الْوُضُوءَ وَ إِنْ بَلَغَ عَقِيبَكَ فَإِنَّمَا ذَلِكَ بِمَنْزِلَةِ النُّخَامَةِ وَ كُلُّ شَيْ‏ءٍ يَخْرُجُ مِنْكَ بَعْدَ الْوُضُوءِ فَإِنَّهُ مِنَ الْحَبَائِلِ أَوْ مِنَ الْبَوَاسِيرِ وَ لَيْسَ بِشَيْ‏ءٍ فَلَا تَغْسِلْهُ مِنْ ثَوْبِكَ إِلَّا أَنْ تُقْذِرَهُ

Source: Al-Kulaynee, Al-Kaafee, vol. 3, ch. Al-Madhee and Wadhee, pg. 39, hadeeth # 1

  • Al-Majlisi says this hadeeth is Hasan in Mir’aat Al-‘Uqool, vol. 13, pg. 123
  • Bahboodee says this hadeeth is Sahih in SaHeeH Al-Kaafee, vol. 1, pg. 193

Note: Only reason why Al-Majlisi graded this hadeeth Hasan is because ‘Alee ibn Ibraaheem’s father (Ibraaheem bin Haashim Al-Qummee). He (Ibraaheem bin Haashim) is just “praised” and there is no clear-cut tawtheeq for him so that’ll drop the grading to Hasan. Because of this issue, especially since it is ‘Alee ibn Ibraaheem’s father, this is taken LIKE a Sahih hadeeth.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَأَلْتُ أَحَدَهُمَا ع عَنِ الْمَذْيِ فَقَالَ لَا يَنْقُضُ الْوُضُوءَ وَ لَا يُغْسَلُ مِنْهُ ثَوْبٌ وَ لَا جَسَدٌ إِنَّمَا هُوَ بِمَنْزِلَةِ الْمُخَاطِ وَ الْبُزَاقِ

Partial Translation: Yazeed bin Mu’aawiyah asked about Al-Madhee (urethral discharge). He (as) said, It does not break Wudoo- and no need for ghusl….

Source: Al-Kulaynee, Al-Kaafee, vol. 3, ch. Al-Madhee and Wadhee, pg. 39, hadeeth # 3

  • Al-Majlisi says this hadeeth is Hasan in Mir’aat Al-‘Uqool, vol. 13, pg. 124
  • Bahboodee says this hadeeth is Sahih in SaHeeH Al-Kaafee, vol. 1, pg. 193

The same issue as the first hadeeth I mentioned. It has Ibraaheem bin Haashim Al-Qummee .

وَ بِهَذَا الْإِسْنَادِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ حَدَّثَنِي زَيْدٌ الشَّحَّامُ وَ زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ إِنْ سَالَ مِنْ ذَكَرِكَ شَيْ‏ءٌ مِنْ مَذْيٍ أَوْ وَدْيٍ فَلَا تَغْسِلْهُ وَ لَا تَقْطَعْ لَهُ الصَّلَاةَ وَ لَا تَنْقُضْ لَهُ الْوُضُوءَ إِنَّمَا ذَلِكَ بِمَنْزِلَةِ النُّخَامَةِ وَ كُلُّ شَيْ‏ءٍ خَرَجَ مِنْكَ بَعْدَ الْوُضُوءِ فَإِنَّهُ مِنَ الْحَبَائِلِ

Partial Translation: Question posed to our 6th Imaam (as) about Madhee or Wadee, you do not need to do ghusl, it doesn’t interrupt your salaah and it doesn’t break your wadoo-

Source: Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 1, pg. 21, hadeeth # 52 & Al-Majlisi says this hadeeth is Sahih in Milaadh Al-Akhyaar, vol. 1, pg. 108

& here is ahle-sunnah sahih hadith from sahih al-bukhari:

Bukhari :: Book 1 :: Volume 5 :: Hadith 269

Narrated ‘Ali: I used to get emotional urethral discharge frequently. Being the son-in-law of the Prophet I requested a man to ask him about it. So the man asked the Prophet about it. The Prophet replied, “Perform ablution after washing your organ.

So you can see shia can perform salah while urethral discharging because it doesn’t break wudoo.

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Earring halal for shia male

Looking like women is not a great deal in shiaism. Wearing earrings as a custom though was particularly imitated from the Kafir men, which is the point of the sheikh.

Earrings are (still) generally considered a type of adornment for women and even in the West they were originally worn by those men who wanted to imitate women. Imitating women intentionally is considered unlawful in Islam.

Here is shia sahih hadith in al-kafi:

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ثَقْبُ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانُ الْغُلَامِ مِنَ السُّنَّةِ
Piercing the ear of a boy is sunnah, and circumcision of a boy is from the sunnah

Al-Kulaynee, Al-Kaafee, vol. 6, pg. 36, hadeeth # 5 & Al-Majlisi graded this hadeeth as Sahih in Mir’aat Al-‘Uqool, vol. 21, pg. 64

The somewhat related question/answer from Ayatullah Sistani:

518. Question: A new craze has spread in Europe in which men wear ladies’ earrings in one or both ears. Is this allowed for them?

Answer: It is not permissible if it is made of gold; rather not at all, based on obligatory precaution.
Refer: From ‘A Code of Practice for Muslims in the West’ > Youth Issues > Q & A

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Comparison of sunni & shia hadith science

Sunni Conditions
According to Ibn Hajar Asqalanee in his treatise called Nakhbat Al-Fikr. Here are the conditions of a Sahih hadeeth.
1 عدل
2 تام الضبط
3 متصل
4 معلل
5 و لا شاذ

  • ‘Adl – Good character of all its narrators, needs to be tawtheeq (reliability) of the narrators
  • Taam Al-DabT – Good memory and precision on the part of narrators with regard to what they are narrating.
  • MutaSil – Continuous isnaad from beginning to end, meaning that each narrator heard the hadeeth from the one before him.
  • Mu’allal – The hadeeth is free from any oddness in its isnaad or text. What this means is whatever is narrated doesn’t contradict a more Sahih narration.
  • wa laa shaadh – The hadeeth is free from faults in its isnaad and text.

There are couple of things Sunni’s do VERY well as comparatively to Shia’s:

1.) They focus on the DabT (accuracy & precision of memory) of the narrator. This is very important because what about the narrators of a long du’aa (eg: shia version of hadith-e-kisa) that is pages long or the narrators a hadeeth that is pages long? Shouldn’t we know about their memory and if it was excellent? Of course!

The memory of the people back in the day was MUCH greater back then than it is now no doubt, but people still were known to have relatively bad memories when compared to other people around them. Shia Imaams  said a statement usually once, and did a du’aa usually once, so that person who heard it first had to have a great memory, as well as everyone throughout the chain had to have a great memory in order to uphold the narration exactly.

Also, what about if a narrator in the beginning of his life had a great memory, but as he got older his memory weakened heavily (which is normal). How would we know whether the hadeeth he narrated that is pages long was narrated when he had a good memory or during the time in his life when his memory was bad? According to Sunnis, if you cannot distinguish, you must grade the hadeeth as Da’eef.

2.) Another thing they focus on is itisaal of the sanad, which is whether the narrators actually heard the hadeeth from the person they’ve claimed they heard the hadeeth from (linking of the chain of narrators). This is a HEAVY weak point within the Shee’ah grading system. We automatically think if two people lived “around” the same time that they’ve narrated from each other. Or if person A narrated from the 7th Imaam, and the person B narrated from the 7th Imaam, that person A and person B narrated from each other. Which is wrong!

One thing we must remember is that there were NO telephones, internet,  every hadeeth had to be narrated by the person meeting them face-to-face. And a lot of times Imaams  have moved around from city to city. So maybe one narrator lived in Kufa and is a Koofee and another narrator lived in BaSra and is a BaSree, how would we know that these guys met a one location and narrated this hadeeth to each other? Don’t you know people who were born and raised and lived all their lives in that one city? Yes, and that was the case back then as well.

–> For example: When Imaam RiDaa  moved all the way to the other side Iraan, do you think all of this companions moved with him? No. So in order for 2 companions of Imaam RiDaa  to narrate from each other they had to be together in one area at that certain time. Just because both were companions of Imaam RiDaa  doesn’t mean they were both companions of him at the specific time, and place where he was living, and that both people narrated from each other as well. Sometimes you don’t know all the companions of an Imaam.

Scenario #1:
Do you know all the companions of your local ‘aalim at your masjid? No way, you probably don’t even know all the companions of your local ‘aalim that live in your area, let alone if the ‘aalim has come from a different part of the country, city, or state. You wouldn’t know his companions of his previous location.

Scenario #2:
If I am telling you something and saying that person “A” told me, but If I never met person “A” at all. You could say, “Man, you have NEVER met person A, how can you tell me what he has said?”. Same thing when it comes to the world of hadeeth.

I know for some people they said this is a little too technical, but this is a MUST when it comes to grading hadeeth.

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