Monthly Archives: December 2010

Shia killed hussain[ra]: Tragedy of Karbala


This was hot debate between shia/sunni during muharram i.e. who killed hussain[ra]?

They accuse ahle-sunnah as nasibi. But reality is that the shia’s are pure nasibi, they are murderer of ahle-bayt.

& now they hide this reality behind matam & mourning.

Shia of Ali[ra] murdered hussain[ra] (shia alim debater admits): Famous Shia scholar Sayyed Kamal al Haydari admits that The Battle of Karbala was between Imam Hussein[ra] and the Shia of Ali[ra] in al Kufah, He even said The Shia of Ali[ra] wanted to come closer to Allah by spilling the blood of Hussein[ra].

& here is the audio: [listen from minute 3 to minute 4:30]

The Lecture has the title: Dar’e al Shubuhat ‘An Waqi’at al taff.

لسيد كمال الحيدري: محاضرة بعنوان درء الشبهات عن واقعة الطف

Shia Link (download quickly before they remove it): http://shiavoice.com/play-fex3h.html

One of the brother uploaded it on youtube:

This is obvious of course because you can read many texts which prove this from the Shia books:


1. إن الحقيقة المفاجئة أننا نجد العديد من كتب الشيعة تقرر وتؤكد أن شيعة الحسين هم الذين قتلوا الحسين . فقد قال السيد محسن الأمين ” بايع الحسين عشرون ألفاً من أهل العراق ، غدروا به وخرجوا عليه وبيعته في أعناقهم وقتلوه ” { أعيان الشيعة 34:1 }.

Al Sayyed Muhsin al Ameen says: “20,000 from the people of Iraq gave Allegiance to Hussein, then they suddenly betrayed him and rebelled against him although they had given him an oath of allegiance

source: A’ayan al Shia 1:34

2. الحسين يناديهم قبل أن يقتلوه : ” ألم تكتبوا إلي أن قد أينعت الثمار ، و أنما تقدم على جند مجندة؟ تباً لكم أيها الجماعة حين على استصرختمونا والهين ، فشحذتم علينا سيفاً كان بأيدينا ، وحششتم ناراً أضرمناها على عدوكم وعدونا ، فأصبحتم ألباً أوليائكم و سحقاً ، و يداً على أعدائكم . استسرعتم إلى بيعتنا كطيرة الذباب ، و تهافتم إلينا كتهافت الفراش ثم نقضتموها سفهاً ، بعداً لطواغيت هذه الأمة ” { الاحتجاج للطبرسي }.

Al Hussein was calling them before they killed him: ” Didn’t you write to me that the fruits had become ripe? and That I would have an enormous army when I come? Damn you! You cried for us to come then you held a sword that was once in our hands against us! (…) you were hasty in giving us Baya’ah like flies and you gathered around us like a group of butterflies But you broke your oath…

source: Al Ihtijaj for al Tabrasi.

3. ثم ناداهم الحر بن يزيد ، أحد أصحاب الحسين وهو واقف في كربلاء فقال لهم ” أدعوتم هذا العبد الصالح ، حتى إذا جاءكم أسلمتموه ، ثم عدوتم عليه لتقتلوه فصار كالأسير في أيديكم ؟ لا سقاكم الله يوم الظمأ ” { الإرشاد للمفيد 234 ، إعلام الورى بأعلام الهدى 242}.

Al hurr bin Yazid one of the companions of Hussein told the people of Kufah while he stood in karbala: “did you call upon this pious servant(Hussein) so that you can attack him and try to kill him, it is as if he became like a prisoner in your hands? May Allah not give you a drink on that Day of thurst!

source:Al Irshad for Mufid 234, I’ilam al Wara bi A’alam al Huda 242.

4. وهنا دعا الحسين على شيعته قائلاً : ” اللهم إن متعتهم إلى حين ففرقهم فرقاً ( أي شيعاً وأحزاباً ) واجعلهم طرائق قددا ، و لا ترض الولاة عنهم أبدا ، فإنهم دعونا لينصرونا ، ثم عدوا علينا فقتلونا ” { الإرشاد للمفيد 241 ، إعلام الورى للطبرسي 949، كشف الغمة 18:2و38 }

And here Hussein made a Dua on his Shia, he said: “O Allah if you give them pleasure temporarily Then Divide them to various groups and sects and tariqas, and make the rulers oppress them, They have called us so that we may support them and then they betrayed us and killed us.

source:Al Irshad for Mufid 241, I’ilam al Wara for Tabrasi 949, Kashf al Ghummah 2:18-38.

5. ويذكر المؤرخ الشيعي اليعقوبي في تاريخه أنه لما دخل علي بن الحسين الكوفة رأى نساءها يبكين ويصرخن فقال : ” هؤلاء يبكين علينا فمن قتلنا ؟ ” أي من قتلنا غيرهم { تاريخ اليعقوبي 235:1 }

Famous Shia historian al Ya’aqoubi mentions in his Tareekh that when Ali Zain al Abideen bin al Hussein entered Kufah he saw the women crying and screaming so he said: “These women are crying because of us, Then who killed us?” [meaning who killed us except for these Shia who cry.]

source: Tareekh al ya’aqoubi 1:235.

Now the question is: kufa homeland of whom: shia or ahle-sunnah?

Rafidi priest Baqir Shareef al-Qureshi said: “Verily Kufa was the birth place of shia, and a homeland of the al-Alawe’een, and it has declared its loyalty to ahlul bait many times.
(hayat Al-Hussein 3/12)

He also said the seed of shia was sown in Kufa since the khilafat of Umar.
(hayat Al-Hussein 3/13)

Comment: So it is proved that shia betrayed hussain[ra], because first they invited hussain[ra] & then betrayed him.

Now lets see the opinion of Ali[ra] regarding shia’s:

البرم بالناس
يَا أَشْبَاهَ الرِّجَالِ وَلاَ رِجَالَ! حُلُومُ الْأَطْفَالِ، وَعُقُولُ رَبّاتِ الحِجَالِ (26) ، لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَلَمْ أَعْرِفْكمْ مَعْرِفَةً ـ وَاللهِ ـ جَرَّتْ نَدَماً، وَأَعقَبَتْ سَدَماً (27) . قَاتَلَكُمُ اللهُ! لَقَدْ مَلاَْتُمْ قَلْبِي قَيْحاً (28) ، وَشَحَنْتُمْ (29) صَدْرِي غَيْظاً، وَجَرَّعْتُمُونِي نُغَبَ (30) التَّهْمَامِ (31) أَنْفَاساً (32) ، وَأَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالعِصْيَانِ وَالخذْلاَن، حَتَّى قَالَتْ قُريْشٌ: إِنَّ ابْنَ أَبِي طَالِب رَجُلٌ شُجَاعٌ، وَلْكِنْ لاَ عِلْمَ لَهُ بِالحَرْبِ. للهِ أَبُوهُمْ! وَهَلْ أَحدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً (33) ، وَأَقْدَمُ فِيهَا مَقَاماً مِنِّي؟! لَقَدْ نَهَضْتُ فِيهَا وَمَا بَلَغْتُ العِشْرِينَ، وها أناذا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ! (34) وَلكِنْ لا رَأْيَ لَمِنْ لاَ يُطَاعُ!

O’ you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them ! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion.

[Source: najhul-balagha, sermon 27]

في ذم أَهل العراق

وفيها يوبّخهم على ترك القتال، والنصر يكاد يتمّ، ثم تكذيبهم له أَمَّا بَعْدُ يَا أَهْلَ الْعِرَاقِ، فَإِنَّمَا أَنْتُمْ كَالْمَرْأَةِ الْحَامِلِ، حَمَلَتْ فَلَمَّا أَتَمَّتْ أَمْلَصَتْ (1) ، وَمَاتَ قَيِّمُهَا (2) ، وَطَالَ تَأَيُّمُهَا (3) ، وَوَرِثَهَا أَبْعَدُهَا. أَمَا وَاللهِ مَا أَتَيْتُكُمُ اخْتِيَاراً، وَلكِنْ جَئْتُ إِلَيْكُمْ سَوْقاً، وَلَقَدْ بَلَغَنِي أَنَّكُمْ تَقُولُونَ: عَليٌّ يَكْذِبُ، قَاتَلَكُمُ اللهُ تَعَالَي! فَعَلَى مَنْ أَكْذِبُ؟ أَعَلَى اللهِ؟ فَأَنَا أَوَّلُ مَنْ آمَنَ بِهِ! أَمْ عَلَى نَبِيِّهِ؟ فَأَنَا أَوَّلُ مَنْ صَدَّقَهُ! كَلاَّ وَاللهِ، ولكِنَّهَا لَهْجَةٌ غِبْتُمْ عَنْهَا، وَلَمْ تَكُونُوا مِنْ أَهْلِهَا، وَيْلُ امِّهِ (4) ، كَيْلاً بِغَيْرِ ثَمَنٍ! لَوْ كَانَ لَهُ وِعَاءٌ، (وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ).

Now then, O ‘ people of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say `Ali speaks lie. May Allah fight you! Against whom do I speak lie? Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them.
Certainly, you will understand it after some time. (Qur’an, 38:88)

[Source: Nahjul Balagh, Sermon 71]

أصحاب علي وَلَئِنْ أَمْهَلَ اللهُ الظَّالِمَ فَلَنْ يَفُوتَ أَخْذُهُ، وَهُوَ لَهُ بَالمِرْصَادِ (1) عَلَى مَجَازِ طَرِيقِهِ، وَبِمَوْضعِ الشَّجَا (2) مِنْ مَسَاغِ رِيقِهِ (3) . أَمَا وَالَّذِي نَفْسِي بِيَدِهِ، لَيَظْهَرَنَّ هؤُلاَءِ الْقَوْمُ عَلَيْكُمْ، لَيْسَ لاَِنَّهُمْ أَوْلَى بِالْحَقِّ مِنْكُمْ، وَلكِنْ لَإِسْرَاعِهِمْ إِلَى بَاطِلِ صَاحِبِهِمْ، وَإِبْطَائِكُمْ عَنْ حَقِّي. وَلَقَدْ أَصْبَحَتِ الْأُمَمُ تَخَافُ ظُلْمَ رُعَاتِهَا، وَأَصْبَحْتُ أَخَافُ ظُلْمَ رَعِيَّتِي. اسْتَنْفَرْتُكُمْ لِلْجِهَادِ فَلَمْ تَنْفِرُوا، وَأَسْمَعْتُكُمْ فَلَمْ تَسْمَعُوا، وَدَعَوْتُكُمْ سِرّاً وَجَهْراً فَلَمْ تَسْتَجِيبُوا، وَنَصَحْتُ لَكُمْ فَلَمْ تَقْبَلُوا. أَشُهُودٌ كَغُيَّابٍ (4) ، وَعَبِيدٌ كَأَرْبَابٍ! أَتْلُوا عَلَيْكُمُ الْحِكَمَ فَتَنْفِرُونَ مِنْهَا، وَأَعِظُكُمْ بِالمَوْعِظَةِ الْبَالِغَةِ فَتَتَفَرَّقُونَ عَنْهَا، وَأَحُثُّكُمْ عَلَى جِهَادِ أَهْلِ الْبَغْيِ فَمَا آتِي عَلَى آخِرِ قَوْلي حَتَّى أَرَاكُمْ مُتفَرِّقِينَ أَيَادِيَ سَبَا (5) ، تَرْجِعُونَ إِلى مَجَالِسِكُمْ، وَتَتَخَادَعُونَ عَنْ مَوَاعِظِكُمْ، أُقَوِّمُكُمْ غُدْوَةً، وَتَرْجِعُونَ إِلَيَّ عَشِيَّةً، كَظَهْرِ الْحَنِيَّةِ (6) ، عَجَزَ الْمُقَوِّمُ، وَأَعْضَلَ الْمُقَوَّمُ (7) .

أَيُّهَا الْقَوْمُ الشَّاهِدةُ أَبْدَانُهُمْ، الْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ، الْمُخْتَلِفَةُ أَهْوَاؤُهُمْ، المُبْتَلَى بِهمْ أُمَرَاؤُهُمْ، صَاحِبُكُمْ يُطِيعُ اللهَ وَأَنْتُمْ تَعْصُونَهُ، وَصَ احِبُ أَهْلِ الشَّامِ يَعْصِي اللهَ وَهُمْ يُطِيعُونَهُ، لَوَدِدْتُ وَاللهِ أَنَّ مُعَاوِيَةَ صَارَفَني بِكُمْ صَرْفَ الدِّينَارِ بِالدِّرْهَمِ، فَأَخَذَ مِنِّي عَشَرَةً مِنْكُمْ وَأَعْطَانِي رَجُلاً مِنْهُمْ!

يَاأَهْلَ الْكُوفَةِ، مُنِيتُ مِنْكُمْ بِثَلاَثٍ وَاثنَتَيْنِ: صُمٌّ ذَوُوأَسْمَاعٍ، وَبُكُمٌ ذَوُوكَلاَمٍ، وَعُمْيٌ ذَوُوأَبْصَارٍ، لاَ أَحْرَارُ صِدْقٍ عِنْدَ اللِّقَاءِ، وَلاَ إِخْوَانُ ثِقَةٍ عِنْدَ الْبَلاَءِ! تَرِبَتْ أَيْدِيكُمْ! يَا أَشْبَاهَ الْإِبِلِ غَابَ عَنْهَا رُعَاتُهَا! كُلَّمَا جُمِعَتْ مِنْ جَانِب تَفَرَّقَتْ مِنْ آخَرَ، وَاللهِ لَكَأَنِّي بِكُمْ فِيَما إخالُكُمْ (8) :أَنَ لَوْ حَمِسَ الْوَغَى (9) ، وَحَمِيَ الضِّرَابُ، قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبي طَالِبٍ انْفِرَاجَ الْمَرْأَةِ عَنْ قُبُلِهَا (10) ، وَإِنِّي لَعَلَى بَيِّنَة مِنْ رَبِّي، وَمِنْهَاجٍ مِنْ نَبِيِّي، وَإِنِّي لَعَلَى الطَّرِيقِ الْوَاضِحِ أَلْقُطُهُ لَقْطاً (11) .

By Allah in Whose power my life lies, these people (Mu`awiyah and his men) will overcome you not because they have a better right than you but because of their hastening towards the wrong with their leader and your slowness about my right (to be followed). People are afraid of the oppression of their rulers while I fear the oppression of my subjects.

I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba. You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The sraightener has become weary while those to be straightened have become incorrigible.

O’ those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them.

O’ people of Kufah, I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth. O’ examples of those camels whose herdsman has disappeared, if they are collected together from one side they disperse from the other. By Allah, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abi Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Allah) and on the path of my Prophet and I am on the right path which I adhere to regularly.

[Source: Nahjul Balagh, Sermon 97]

Treachery of Rafidah forefathers towards al-Hasan (ra):

A fanatic rafidi who is Edris Al-Hussein on the treachery of his forefathers said: “And Imam Hasan (as) was assassinated by element of his army.
(Book – Hussein made me shia page 279) – شيعني الحسين ص279
Al-Hasan said: By Allah I see Mu`awiyah better than these people, they pretend to be my partisans (Shia), they wanted to kill me, plundered and took my money….
Source – 2/10 وهذا النص في آداب المنابر لحسن مغنية ص20
Another rafidi who is Amir Mohd Kadhim al-Qazweni said: “Indeed the history proves to us that those who were with Al-Hasan (as), even though they were many, were treacherous and perfidious, and their number availed in nothing against his enemies. And their treachery and perfidiousness reached to an extent that they even wrote to Mu’awiya saying: “If you wish we will hand over Al-Hasan to you. And one of them stabbed Imam Al-Hasan (as) on his thigh till it reached his bone…
Source – محاورة عقائدية ص122ـ123 . أيضاً ولاضرر يعود على المسلمين من تسليم الأمر الى معاوية .

Treachery of Rafidah forefathers towards al-Hussein (ra):

1. Rafidi Kadhim Hamad Al-Najafi said: “Many letters started coming to Imam Al-Hussein, and the last letter was from people of Kufa through Hani bin Hani Al-Sabe’3ee and Sa’ad bin Abdullah Al-Hanafi, so he opened and read it, there in it was written: In the name of Allah the most gracious the most merciful to Al-Hussein bin Ali from the shias of his father Amirul Muaminin, people are waiting for you and they see no leadership except yours so hasten, hasten.

Source – عاشوراء ص 85 تظلم الزهراء ص141

2. Rafidi Dr. Ahmed Al-Nafees: People of Kufa wrote to Al-Hussein that there is no leader over us, so come to us, may Allah gather us with you upon the truth….
Source – على خطى الحسين ص94

3. Rafidi ‘muhadhis’ Abbas Al-Qumi said: Letters started pouring from everywhere till its number reached 600 in a single day…untill the total no. of letters reached counted 12,000.
Source – منتهى الآمال 1/430

4. Rafidi Redha Hussein Sabah al-Husni said: “When Muslim set for Kufa, shia came to give their pledge till their number reached 18,000 and other narration through Al-Shabi their number reached 40,000.
Source – الشيعة وعاشوراء ص167

5. Rafidi sheikh Abbas Al-Qumi said: “Al-Mufid (top ranking rafidi scholar) and others said: People gave their pledge – i.e to Muslim bin Aqeel – till their numbers reached 18,000. So Muslim wrote letter to Al-Hussein about the pledge of 18,000 and asked him to come.
منتهى الآمال 1/436

6. Rafidi Mohd Kadhim al-Qazweni said: Ibn Ziyad entered Kufa, and send for the tribal leaders threatening them with amry from Al-Sham, and also enticing them, so they started deserting Muslim little by little until Muslim was left with none”
Source – ” فاجعة الطف ص7 وقريب منه ما في تظلم الزهراء ص149 وانظر سفير الحسين مسلم بن عقيل ص50 وما بعدها وانظر منه ص113

7. Rafidi Kadhim Al-Esani al-Najafi said: The army that come out to fight Imam Hussein (as) 300,000, all where from inhabitants of kufa, there was non amongst them Shami, nor Hijaazi, nor Hindi, nor Pakistani, nor Sudani, nor Eyptian, nor African but all where from inhabitants of Kufa gathered from different tribes.
Source – عاشوراء ص 89

8. Al-Hussein said in one of his invocations upon shia: “O Allah if you give them enjoyment for a while..then disintegrate them into groups…and divide their path…and never ever accept from them leadership…for verily they called us for help…then they transgress upon us and killed us.”
Source – كتاب الإرشـاد للمفيد صفحة241

9. Al-Hussein (ra) also said: O Allah judge between us and those who called upon us to give us victory but killed us.
Source – منتهى الآمال 1/535

Addressing of Zainal-Abedin (Ali bin al-Hussein bin Ali bin Abu Talib) (ra):

1. Rafidah priest like Abu Mansoor al-Tabrasi and Ibn Taoos and Al-ameen and others narrated from Ali bin Al-Hussein bin Ali bin Abu Talib – well-know as Zain al-Abedin that he said in a scolding manner to the shias who betrayed his father and killed him: “O you people, I adjure you by Allah, do you know that you wrote to my father and then betrayed him, and you have given to him promise, bond and pledge? Then you killed him and let him down. So damn on you for what you have forwarded for yourself, and fie to your opinion, by which eye will you look at messenger, when he will say to: ‘you killed my family, and encroached my prohibitions, so you are not amongst my ummah (nation).’

So the women started weeping out loudly from every direction, and some of them said to others: You are doomed and while you know not. So he (as) said: May Allah shower his mercy upon the one who accepts my advise, and preserve my will in Allah and his ahlul bait, for verily we have in messenger of Allah a good example. So they all of them said: We all are listeners and the one who obeys, preservers of your will without been indifferent to you nor been wishful, so command us may Allah have mercy upon you, verily we are in war with whom you are in war with, and in peace with whom you have peace, we shall over take Yazid and disassociate with those who oppressed you and us. So he (as) said: how far how impossible, O you the treacherous, the deceivers, a barrier has been set between you and your desires, Do you want to come to me like how you came to my fathers before? By the Lord of the dancers never for how long. The wound didn’t heal yet, yesterday you killed my father and members of his hold with him, I shall never forget the loss of messenger’s (saw) children, and loss of my father’s children…..

Source – الاحتجاج (2/32) وابن طاووس في الملهوف ص 92 والأمين في لواعج الأشجان ص 158 وعباس القمي في منتهى الآمال الجزء الأول ص 572، وحسين كوراني في رحاب كربلاء ص 183 وعبد الرزاق المقرم في مقتل الحسين ص 317 ومرتضى عياد في مقتل الحسين ص 87 وأعادها عباس القمي في نفس المهموم ص 360 وذكرها رضى القزويني في تظلم الزهراء ص 262.

2. And when Imam Zain al-Abedin pass by, he saw people of kufa wailing and crying, so he reprimanded them saying: “You wail and cry for us, so who killed us?

Source – لهوف ص 86 نفس المهموم 357 مقتل الحسين لمرتضى عياد ص 83 ط 4 عام 1996م تظلم الزهراء ص 257.

3. And in another narration when he saw people of Kufa crying and wailing he said in low voice: “These people cry over us, so who killed us other than them?
Source – الاحتجاج 2/29

Scans:

Adressing of Um-Kulthum (ra):


And Um-Kulthum said: Hush O Ahlul Kufa, your men kill us and your women weep. The judge between us and you is Allah on the day of judgment.
O Ahlul Kufa, shame on you, what is with you betrayed Al-Hussein and killed him, you plundered his possessions and inherited it, and you captivated his women, and caused him such disaster, so may you perish and may you be crushed, which sickness befall on you, and which burden have you taken upon your backs, and which blood you have shed….and which money you have plundered, you killed the best men after the prophet (saw), and mercy was taken away from your hearts”
Source – اللهوف ص 91 نفس المهموم 363 مقتل الحسين للمقرم ص 316، لواعج الأشجان 157، مقتل الحسين لمرتضى عياد ص 86 تظلم الزهراء لرضي بن نبي القزويني ص 261

Addressing of Zainab bint Ali (ra):

And Zainab bint Ali (ra) said: You cry and wail?! Yes by Allah cry much and laugh a little, for indeed you have carried its shame and disgrace….

Source – مع الحسين في نهضته ص 295 وما بعدها

Also she said: Hush O Ahlul Kufa, your men kill us and your women weep on us. The judge between us and you is Allah on the day of judgment.
Source – نقلها عباس القمي في نفس المهموم ص 365 وذكرها الشيخ رضى بن نبى القزويني في تظلم الزهراء ص 264.
Addressing of Musa al-Kazim (ra):

If I had to truly distinguish my Shî‘ah I would find them nothing other than pretenders. If I had to put them to the test I would only find them to be apostates. If I were to scrutinise them I would be left with only one in a thousand. Were I to sift them thoroughly I would be left with only the handful that is truly mine. They have been sitting on cushions all along, saying: ” We are the Shî‘ah of ‘Alî.

Source: al-Kulayni, Rawdat al-Kafi vol. 8 p. 288

& here another shia priest claiming same thing:

Final Comment: Now you are aware about the reality of karbala.

Now see actually these same shia of imam ali, [so called rafida’s] were sons of zina in view of other shia imams in shia SAHIH hadith:

حدثني أبي رحمه الله تعالى و جماعة مشايخي عن سعد بن عبد الله عن أحمد بن محمد بن عيسى و محمد بن الحسين بن أبي الخطاب عن جعفر بن بشير عن حماد عن كليب بن معاوية عن أبي عبد الله ع قال كان قاتل يحيى بن زكريا ولد زنا و كان قاتل الحسين ع ولد زنا

From Kulayb bin Mu`aawiyah from Abee `Abd Allaah said: “The killer of Yahya bin Zakarriya was a walad zina and the killer of Al-Hussayn was a walad zina.
Source: Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 25, pg. 77, hadeeth # 1 & hadith is SAHIH.

حدثني أبي رحمه الله و محمد بن الحسن عن محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن ابن فضال عن ابن بكير عن زرارة عن عبد الخالق عن أبي عبد الله ع قال كان قاتل الحسين ع ولد زنا و قاتل يحيى بن زكريا ولد زنا

From `Abd Al-Khaaliq (bin `Abd Rabih) from Abee `Abd Allaah said: “The killer of Al-hussayn was a walad zina and the killer of Yahya bin Zakariyya was a walad zina”
Source: Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 25, pg. 78, hadeeth # 4 & hadith is Muwaththaq.

و عنه عن محمد بن الحسين عن صفوان بن يحيى عن داود بن فرقد عن أبي عبد الله ع قال كان الذي قتل الحسين بن علي ع ولد زنا و الذي قتل يحيى بن زكريا ولد زنا

From Dawood bin Farqad from Abee `Abd Allaah said: “Those who killed Al-Hussayn bin `Alee were walad zina and those who killed Yahya bin Zakariyya were walad zina”
Source: Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 25, pg. 78, hadeeth # 6 & hadith is SAHIH.

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Fatima[ra]: Burning of House & Bayah of Ali[ra]


Previously i just reading shia arguments against Umar[ra] & found the cheap trick by shia’s to deceive layman shia’s or sunni’s. Ofcourse shia followed his predecessor in this regard, hence he filled this with lies and deceptions.

Let me first give you some quote about shia ar-raafidah:

1. Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the Raafidhah Shee’ah as they are amongst the liars.

2. Ibn Taymiyyah reported in his Minhaaj as-Sunnah (1/59 -62):

وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون

Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,
“The narrations of every person of innovation can be written as long as he is not a caller to it, except the Raafidah, since they are liars.

3. Ibn Taymiyyah recorded in his Minhaaj as-Sunnah (1/69):

قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة

“Aboo Haatim ar-Raazee (d.277H) said,

“I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik (d.179H) about the Raafidah, so he said, ”Do not speak to them and do not narrate from them, since they lie.
& many many quotes.

Shia always fabricate the story from non-authentic sunni sources, that Umar[ra] threatened to burn the house of Fatima[ra]!  & umar[ra] hit her with handle of sword and that resulted in abortion of son namely mohsin & then they beated Ali[ra] for allegiance [bayah].

& they use this sahih hadith from bukhari Volume 5, Book 59, Number 546 as a support & combine it with non-authentic reports & as a whole they imply that what they [shia] portray is correct!

But the truth is that: Aisha (r.a) narrated what she knew. And she didn’t know that Ali (r.a) pledged allegiance in the very beginning. When people started to talk that he didn’t pledged allegiance, he came and did it second time to avoid fitnah & we have sahih hadith which clearly says Ali(ra) gave bayah to abu bakr(ra) on the very first day.

Here is the sunni hadith [sahih isnad but mursal hadith], which proves that umar[ra] neither attacked not threaten fatima[ra] but it shows that umar[ra] showed her merits, from mosanif ibn abi sheebah, vol 13,book maghazi, page 201,hadeeth 38061

حدثنا : محمد بن بشر ، نا : عبيد الله بن عمر ، حدثنا : زيد بن أسلم ، عن أبيه أسلم : أنه حين بويع لأبي بكر بعد رسول الله (ص) كان علي والزبير يدخلان على فاطمة بنت رسول الله (ص) فيشاورونها ويرتجعون في أمرهم ، فلما بلغ ذلك عمر بن الخطاب خرج حتى دخل على فاطمة ، فقال : يا بنت رسول الله (ص) ، والله ما من أحد أحب إلينا من أبيك ، وما من أحد أحب إلينا بعد أبيك منك ، وأيم الله ما ذاك بمانعي إن إجتمع هؤلاء النفر عندك ، أن أمرتهم أن يحرق عليهم البيت ، قال : فلما خرج عمر جاءوها فقالت : تعلمون أن عمر قد جاءني وقد حلف بالله لئن عدتم ليحرقن عليكم البيت وأيم الله ليمضين لما حلف عليه ، فإنصرفوا راشدين ، فروا رأيكم ولا ترجعوا إلي ، فإنصرفوا عنها فلم يرجعوا إليها حتى بايعوا لأبي بكر

This arabic statement ” أن يحرق عليهم البيت ” is the biggest shia trick to deceive the non-arabic members:

Muhammad ibn Bishr from Ubaydullah ibn Umar from Zayd ibn Aslam from his father Aslam [the mawla of Umar.]
When Abu Bakr received the pledges of allegiance after the Messenger of Allah, Ali and al-Zubayr used to enter the presence of Fatima the daughter of the Messenger of Allah and consult with her and hesitate in their allegiance. When news of this reached Umar ibn al-Khattab, he came out until he entered Fatima’s presence and said: Daughter of the Messenger of Allah, none in all creation was more dearly beloved to me than your father, and none is more beloved to us after him than you. However, by Allah, this shall not prevent me, if that group gathers in your house, to order that their house be set afire!” When Umar went out, they came and she said: “Do you know that `Umar came to me and swore by Allah that if you were to come back, he shall surely burn the door with you inside! By Allah, he shall certainly fulfill what he swore, so go away in peace, flee from your opinion, and do not come back to see me.” They left her and did not return to see her until they pledged their allegiance to Abu Bakr.”

Points to note:

1. Ameer al-Mu‘mineen Omar bin al-Khattab[ra] showed the rank of Fatima[ra] by saying she was most beloved to the people and him after her father.

2. Omar[ra] did not threaten Fatima[ra], but warned her about those gathering in her house. This can be seen by the statement ‘Alaihim’ and not ‘Alaikum’ in the statement ” أن يحرق عليهم البيت ” “if that group gathers in your house, to order that their house be set afire”.

Comment: But shia play the game with arabic because they are jahil persians.

Now the second problem arises for shia’s is that Ali(ra) gave his own daughter to Umar(ra) in nikah & even shia have sahih hadiths on that, as discussed here & here.

Then after this, they will show you this:

Umar Ibn al-Khattab came to the house of Ali. Talha and Zubair and some of the immigrants were also in the house. Umar cried out: “By God, either you come out to render the oath of allegiance, or I will set the house on fire.” al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him.”
– Tarikh Tabari Volume 9 page 187

Chain of Transmission:
Mohammed Ibn Humayd: the source of a significant portion of Tarikh Tabari; Ahmed Ibn Hanbal, Ibn Mo’een and Ibn Jarir Tabari considered him trustworthy, although the like of Dhahabi disagreed with that (refer to Mizan al I’tidaal)
Jarir: Ahmed Ibn Hanbal narrated from him in his Musnad, as did Abu Dawud and Tirmidhi
Mugheera: “Scholar, trusted in hadith, wise” Tahtheeb al-Tahtheeb Volume 10 Page 270 #482.
Nisaii likewise trusted him.
Ziyad Ibn Kulayb: Mizan al I’tidaal by Dhahabi, Volume 2 #798 – Nisaii said he was thiqah (trustworthy) as did Ibn Hajar and Ibn Haban

But the problem is that the narration from Tarikh Tabari. It comes via chain:

ابن حميد قال حدثنا جرير عن مغيرة عن زياد بن كليب

There are several problems in this chain.

1) Ibn Humayd: Razi said
He mixes asnaad (chain of narrations) and matan (text) of narrations (دخلت على محمد بن حميد وهو يركب الأسانيد على المتون)

Nasai said:
He is not trustworthy (ليس بثقة)

Asadi said:
ما رايت احدا احذق بالكذب من رجلين: سليمان بن الشاذكوني، ومحمد بن حميد الرازي
I have never seen a natural liar, except for two persons: Sulaymân ash-Shâdhakûnî and Muhammad ibn Humayd ar-Razi. 22

Al Iraqi said
He is one of the liars (هو أحد الكذابين)

Jozjani said
He is not trustworthy (غير ثقة)

http://www.alrad.net/hiwar/sahaba/11.htm

2) Jarir ibn Hazim was thiqat, but he got confused in the end of his life. Abdurrahman ibn Mahdi noted that no one heard from him in that time (Abu Saeed al-Alai “al-Mukhtalitin” №8) Ibn Hajar said that he has errs when narrated from his memory. (Taqrib).

3) Mughira ibn Muqsim made tadlis, as he was described by Nasai, and this hadith he reported in muanan form.

4) Ziyad ibn Kulaib Abu Muashar al-Kufi. He was thiqat, but he wasn’t companion. In “Tahzib al-kamal” written the he died in 110 or 119 hijri. Prophet (sallalahu alaihi wa ala alihi wa sallam) died in 11 hijri. So this ibn Kulaib very unlikely was a eye witness of that alleged forced bayah to Abu Bakr (r.a).

So the hadith is weak & disconnected & has the gap of around 100yrs in between the incident.

We have sahih reports that all sahaba’s[ra] gave bayah to abu bakr[ra] at that time.

1. وقد اتفق الصحابة رضي الله عنهم على بيعة الصديق في ذلك الوقت، حتى علي بن أبي طالب والزبير بن العوام رضي الله عنهما

all the sahaba (may Allah be pleased with them) gave allegiance to (abu bakr) siddique[ra] at the time, even ali and zubair bin al awam (may Allah be pleased with them)

than he gives many narration as a proof, one of which is as below:

وروينا من طريق المحاملي عن القاسم بن سعيد بن المسيب عن علي بن عاصم عن الحريري عن أبي نصرة عن أبي سعيد فذكره مثله في مبايعة علي والزبير رضي الله عنهما يومئذ

and this narration reached us through Muhamili, from qasim bin saeed bin musaib , from ali bin asim, from al hariri, from abu nazra , from abu saeed al khudri, similar to what mentioned earlier , that ali and zubair rendered allegiance on the same day

Source: al bidaya volume 6 page 302

2. Sahih hadith by Abu Sa’eed al Khudri (RA) that Ali (RA) gave Baya’ah immediatly to Abu bakr al Siddiq (RA):

فعن أبى سعيد الخدري- رضي الله عنه- قال قبض رسول الله صلى الله عليه وسلم واجتمع الناس في دار سعد بن عبادة وفيهم أبو بكر وعمر قال فقام خطيب الأنصار فقال أتعلمون أن رسول الله صلى الله عليه وسلم كان من المهاجرين وخليفته من المهاجرين ونحن كنا أنصار رسول الله ونحن أنصار خليفته كما كنا أنصاره قال فقام عمر بن الخطاب فقال صدق قائلكم أما لو قلتم على غير هذا لم نبايعكم وأخذ بيد أبي بكر وقال هذا صاحبكم فبايعوه فبايعه عمر وبايعه المهاجرون والأنصار قال فصعد أبو بكر المنبر فنظر في وجوه القوم فلم ير الزبير قال فدعا بالزبير فجاء فقال قلت ابن عمة رسول الله صلى الله عليه وسلم وحواريه أردت أن تشق عصا المسلمين فقال لا تثريب يا خليفة رسول الله صلى الله عليه وسلم فقام فبايعه ثم نظر في وجوه القوم فلم ير عليا فدعا بعلي بن أبي طالب فجاء فقال قلت ابن عم رسول الله صلى الله عليه وسلم وختنه على ابنته أردت أن تشق عصا المسلمين قال لا تثريب يا خليفة رسول الله صلى الله عليه وسلم فبايعه.

Abu Sa’eed al Khudri may Allah be pleased with him said: When the Prophet’s PBUH soul passed away and when the people gathered at the place of Sa’ad bin Umbadah and amongst them were Abu bakr and Umar, a Khatib from the Ansar(Supporters) spoke: “You know that the Prophet of Allah PBUH was from the Mouhajirun(immigrants) and his Caliph must also be from the Mouhajirun, we were the Ansar of the Prophet PBUH and we will be the Ansar of his Caliph just as we were his Ansar”. then Umar bin al Khattab stood up and said “This Man from amongst the Ansar speaks truth and if it were anything other than this then we would not give you a baya’ah(Pledge of allegiance)” then he grabbed the hand of Abu bakr and said: “this is your Close companion so give him Baya’ah” then Umar and the Mouhajirun and the Ansar all gave him Baya’ah. Abu bakr stood on the Mimbar and he looked at the faces of all the people there but he never saw al Zubair so he called for him and and he came so he told him: “O son of the Prophet’s PBUH aunt and his disciple would you want to split the cause of the Muslims?” Zubair said: “Not at all O Caliph of the Prophet of Allah” then he stood and gave him Baya’ah, Then he looked at the faces of the people but did not spot Ali so he called for Ali bin abi Talib and he came to him so he said: “O cousin of the prophet of Allah and the husband of his daughter would you want to split the cause of the Muslims?” So Ali replied: “Not at all O Caliph of the Prophet of Allah” then he stood and gave him Baya’ah.

sources:
-Mujama’a al Zawa’ed (5/183) with its Rijal being those of the SAHIH.
-Al Bidayah wal nihayah (5/281) with its Isnad being Thabit and SAHIH.
-Al Mustadrak (3/76) and al Sunan al Kubrah (8/143) with two SAHIH Isnads.

Imam Muslim bin al Hajjaj (Author of Sahih muslim) and Imam al hafiz Muhammad bin Ishaq bin Khuzaymah (Author of Sahih Ibn Khuzaymah) and Imam Ibn Katheer all talked about the importance of this Sahih narration.

3. رواية حبيب بن أبي ثابت، حيث قال: كان علي بن أبي طالب في بيته، فأتاه رجل، فقال له:
قد جلس أبو بكر للبيعة، فخرج عليّ إلى المسجد في قميص له، ما عليه إزار ولا رداء، وهو متعجِّل، كراهة أن يبطئ عن البيعة، فبايع أبا بكر، ثم جلس، وبعث إلى ردائه فجاؤوه به، فلبسه فوق قميصه

this narration agrees with the Sahih narration above:

In the Hadith of Habib bin abu Thabit: Ali bin Abu talib was in his house then a Man came to him and told him “Abu Bakr has gotten ready for the Baya’ah” So Ali went out to the mosque wearing only his Qamis without a Izar or a Ridaa and he was hasty because he hated to be late for the Baya’ah, then he gave the Baya’ah to Abu bakr and sat down and later asked for his Ridaa so it was brought for him and he wore it on top of his Qamis.

source: Tareekh al tabari 3/207, the Sanad is Mursal, it contains Seif bin Umar and he is weak and it contains Abdul Aziz bin Siyah who is trustworthy but is a Shia.

4. قال على رضي الله عنه والزبير: «ما غضبنا إلا لأنا قد أخرنا عن المشاورة، وأنا نرى أبا بكر أحق الناس بها بعد رسول الله صلى الله عليه وسلم، إنه لصاحب الغار، وثاني اثنين، وإنا لنعلم بشرفه، وكبره، ولقد أمره رسول الله صلى الله عليه وسلم بالصلاة بالناس وهو حي»

Ali and al Zubair were asked about the Baya’ah and they said: “We were only angry because we were late for the consultation, we see Abu Bakr as the most deserving of the people to this position after the Apostle of Allah PBUH, he is the companion in the cave and the second of the two and we know of his honour and rank, The prophet PBUh had ordered him to lead the people in prayer while he was alive”.

sources: Al Bidayah wal nihayah (6/341), Khilafat Abu Bakr p67, Isnad is Good.

5. عن قيس العبدي قال: «شهدت خطبة على يوم البصرة قال: فحمد الله وأثنى عليه وذكر النبي صلى الله عليه وسلم وما عالج من الناس، ثم قبضه الله عز وجل إليه، ثم رأى المسلمون أن يستخلفوا أبا بكر- رضي الله عنه – فبايعوا وعاهدوا وسلموا، وبايعت وعاهدت وسلمت، ورضوا ورضيت، وفعل من الخير وجاهد حتى قبضه الله عز وجل، رحمة الله عليه»

Narrated Qays bin al Abdi: I Witnesses the Sermon of Ali on the Day of Basarah, he said: ” He praised Allah and thanked him and he mentioned the Prophet PBUH and his sacrifice to the people, then Allah swt took his soul, Then the Muslims saw that they should give the Caliphate to Abu bakr (RA) so they pledged their allegiance and made their promise of loyalty, and I gave my pledge and I promised him my loyalty, They were pleased and so was I. He(Abu Bakr) did good deeds and made Jihad until Allah took his soul may Allah have mercy on him.”

source:
السنة، عبد الله بن أحمد (2/563) رجال الإسناد ثقات.

Al Sunnah for Abdullah bin Ahmad (2/563) The Narrators are all trustworthy. So hadith is authentic.

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Filed under Clarification about sunni hadiths, Rebuttals

Shia ar-raafidah


Let us look at the beginnings of this sect which arose in the early generations.

The word Raafidah means “rejecter”, the Rawaafidh have obtained their name by their rejection of Zayd ibn ‘Alee ibn al-Hussayn ibn Alee ibn Abee Taalib, the great grandson of ‘Alee(ra).

& Our beloved prophet[pbuh] predicted this generation of rafidi shia. & we have Good hadith on that:

The Hadith was weak but it seems Imam al-Shawkani has placed it in his book with several weak Isnads and two Isnads which he thinks are good, surprisingly narrated by Fatima bint Rassul Allah PBUH:

نظر النبي صلى الله عليه وسلم إلى علي فقال هذا في الجنة وإن من شيعته قوماً يلغون الإسلام يرفضونه لهم نبز يسمون الرافضة من لقيهم فليقتلهم فإنهم مشركون
الراوي: فاطمة بنت رسول الله صلى الله عليه وسلم المحدث: الشوكاني – المصدر: در السحابة – الصفحة أو الرقم: 36
خلاصة حكم المحدث: إسناده رجاله ثقات

Fatima bint Rassul Allah PBUT said: The Prophet PBUH looked at Ali and said: “He {Ali[ra]} is in paradise and his Shia are folks who will cancel Islam and reject it, they will be known as the rejectors(Rafidha), he who sees them must fight them for they are polytheists(Moushrikoun).”

source: Imam al Shawkani said the narrators are trustworthy in Durr al Sahabah 36, He also narrated it from Ibn Abbas (ra) and said Isnad Hasan.

Imaam adh-Dhahabee said in his Siyaar A’laam an-Nubalaa (5/390):

قال عيسى بن يونس جاءت الرافضة زيدا فقالوا تبرأ من أبي بكر وعمر حتى ننصرك قال بل أتولاهما قالوا إذا نرفضك فمن ثم قيل لهم الرافضة
‘Eesaa bin Yoonus said: The Raafidah came to Zayd and said to him, “Free yourself from Abee Bakr and ‘Umar so that we can aid you.
He replied, “Rather I will give allegiance to them (i.e. Aboo Bakr and ‘Umar).” They said, “Then we reject you.” So then it was said to them, “ar-Raafidah” (the rejecters).”

Shaykh al-Islaam Ibn Taymiyyah mentioned in his Majmoo’ al-Fataawa (4/435):

قيل للإمام أحمد : من الرافضي ؟ قال : الذي يسب أبا بكر وعمر . وﺑﻬذا سميت الرافضة، فإﻧﻬم رفضوا زيد بن علي لما تولى الخليفتين أبا بكر وعمر، لبغضهم لهما، فالمبغض لهما هو الرافضي، وقيل : إنما سموا رافضة لرفضهم أبا بكر وعمر
“It was said to Imaam Ahmad: “Who is the Raafidhee?” He said: “Those who insult Abaa Bakr and ‘Umar.And by this they were named the Raafidah, for they rejected Zayd bin ‘Alee when he gave allegiance to the two Khaleefah’s Abaa Bakr and ‘Umar, (so they rejected him) because of their hatred for them. And the one who hates them (i.e. Aboo Bakr and ‘Umar) is a Raafidhee.” And they were named as the Raafidhah because of their rejection of Abaa Bakr and ‘Umar.”

He then said:

وأصل الرفض من المنافقين الزنادقة، فإنه ابتدعه ابن سبأ الزنديق
“And the foundation of rejection is from the hypocrites and the heretics, for they followed the innovation of the heretic Ibn Saba’. “

He also said in volume 28 on page 483:

وقد ذكر أهل العلم أن مبدأ الرفض إنما كان من الزنديق عبد الله بن سبأ؛ فإنه أظهر الإسلام وأبطن اليهودية، وطلب أن يفسد الإسلام، كما فعل بولص النصرانى، الذى كان يهوديا فى إفساد دين النصارى
And the people of knowledge have mentioned that the beginning of the Rafdh (rejection) is from the Heretic (Zindeeq) ‘Abdullaah bin Saba‘; for he manifested Islaam and while he hid his Judaism and he sought to cause corruption in Islaam just like Paul the Christian, who was a Jew who caused corruption in the religion of the Christians.”

So the foundation of the Raafidhee belief is found in this man, ‘Abdullaah bin Saba’.

Ibn Hajar al-‘Asqalaanee said in his Leesaanul Meezaan:

عبد الله بن سبا من غلاة الزنادقة ضال مضل
“Abdullaah bin Saba’ from the extremists of the heretics, deviated and deviates others.”

Shia also have sahih hadiths about ibn saba as discussed here.

Ibn Abil ‘Izz al-Hanafee mentioned in his Sharh ‘Aqeedatut Tahaawiyyah on page 490:

أصل الرفض إنما أحدثه منافق زنديق ، قصده إبطال دين الإسلام ، والقدح في الرسول صلى الله عليه وسلم ، كما ذكر ذلك العلماء . فإن عبدالله بن سبأ لما أظهر الإسلام ، أراد أن يفسد دين الإسلام بمكره وخبثه ، كما فعل بولس بدين النصرانية ، فأظهر التنسك ، ثم أظهر الأمر بالمعروف والنهي عن المنكر ، حتى سعى في فتنة عثمان وقتله ، ثم لما قدم علي الكوفة أظهر الغلو في علي والنصر له ، ليتمكن بذلك من أغراضه ، وبلغ ذلك عليًا ، فطلب قتله ، فهرب منه إلى قرقيس وخبره معروف في التاريخ
“The foundations of Rafdh (rejection) came to begin from a heretic and hypocrite who intended to bring falsehood into the religion of Islaam and to bring insult to the Messenger ( صلى لله عليه وسلم ) as the scholars have mentioned. For indeed, Abdullaah bin Saba’ when he manifested Islaam, he sought to cause corruption in the religion of Islaam by plotting and vileness just as what Paul did with the Christian religion. First he manifested piety and then manifested enjoining the good and forbidding the evil, until he was involved in the Fitnah of ‘Uthmaan and his killing. Then when he entered Koofah he manifested extremism for ‘Alee and supporting him to gain from it necessities and this was made clear to ‘Alee so he sought his killing and fought him to Qarqees and the narrations of that are known in History.”

Thus from this man (Abdullaah bin Saba’) whom Ahlus Sunnah has criticized; stemmed this group known as the Rawaafidh Shee’ah.

Ibn Hajar al-Haythamee mentioned in his Majma’ az-Zawaa’id (10/22) the narration of Ibn ‘Abbaas which was reported by at Tabaraanee with a Hasan chain of narration that the Messenger of Allaah ( صلى لله عليه وسلم ) said:

يا علي سيكون في أمتي قوم ينتحلون حب أهل البيت، لهم نبز يسمون الرافضة، قاتلوهم فإﻧﻬم مشركون
O ‘Alee, there will be in my Ummah a group of people who will go beyond bounds in love of my family, they will have an insulting name, they will be known as the Raafidah. Fight them, for they are polytheists.

Ibn Hajar al-Haythamee also metioned in his Majma’ az-Zawaa’id (2/10) with a good chain of narration that ‘Aasim bin Bahdalah said:

قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه
“I said to ‘al-Hasan bin ‘Alee: “The Shee’ah claim that ‘Alee will return.” He said: “Those liars have lied. For if we had known that, his women would not have married and we would not have divided his inheritance.”

روى ابن بطة في الإبانة الكبرى باب ذكر افتراق الأمم في دينهم، و على كم تفترق الأمة من حديث أبو علي بن إسماعيل بن العباس الوراق ، قال حدثنا الحسن بن محمد بن الصباح الزعفراني ، قال حدثنا شبابة ، قال حدثنا سوادة بن سلمة أن عبد الله بن قيس رضي الله عنه قال اجتمع عند علي رضي الله عنه جاثليتو النصارى و رأس الجالوت كبير علماء اليهود فقال الرأس: تجادلون على كم افترقت اليهود؟ قال: على إحدى و سبعين فرق فقال علي رضي الله عنه: لتفترقن هذه الأمة على مثل ذلك، و أضلها فرقة و شرها: الداعية إلينا!! ( أهل البيت ) آية ذلك أﻧﻬم يشتمون أبا بكر و عمر رضي الله عنهم

“Ibn Battah reported in his al-Ibaanah al Kubraa, in the chapter: Mentioning the sections of the Nations in their religion and upon how many sects will the Ummah split into, from the Hadeeth of Abee ‘Alee bin Ismaa’eel bin al-Abbaas al-Warraaq who said: al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee narrated to me that Shabbaabah said, that Sawaadah bin Salamah said that ‘Abdullaah bin Qaysرضي لله عن) ) said:
“A group of Christians came to ‘Alee ( رضي لله عنه ) and at the head of them was a major scholar of the Jews. So the leader said: “You debate about how many groups the Jews split into?” He said: “Into seventy one sects”.
And ‘Alee ( رضي لله عنه ) said: “And this Ummah will split into similar to that, and the most deviated and evil sect of them: the ones who call to us (Ahlul Bayt), and a sign of them is that they insult Aboo Bakr and ‘Umar (رضي لله عنھما)

و أبو علي بن العباس الوراق روى عنه الدارقطني و وثقه و قال الذهبي عنه: المحدث الإمام الحجة، و ذكره يوسف بن عمر القواس في جملة شيوخه الثقات

THE CHAIN FOR THIS HADITH: “And as for Aboo ‘Alee bin al-‘Abbaas al-Warraaq, then ad-Daaruqutnee reported from him and considered him reliable. And adh-Dhahabee said about him: ((The Scholars of Hadeeth, the Imaam, the Proof)) and Yoosuf bin ‘Amr al-Qawwaas mentioned him from the reliable scholars.

Look to Taareekh Baghdaad (6/300) of al-Khateeb al Baghdaadee and al-Muntadhim(6/278) of Ibnul Jawzee and Siyaar A’laam an-Nubalaa (15/74) of adh-Dhahabee. And al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee is Reliable. See Tahdheeb at -Tahdheeb (2/318) and at-Taqreeb (1/170) of Ibn Hajar al ‘Asqalaanee

و روى ابو القاسم البغوي عن علي رضي الله عنه قال: يخرج في أخر الزمان قوم لهم نبز (أي لقب ) يقال لهم الرافضة يعرفون به، و ينتحلون شيعتنا و ليسوا من شيعتنا، و آية ذلك أﻧﻬم يشتمون أبا بكر و عمر أينما أدركتموهم فاقتلوهم فأﻧﻬم مشركون

“And Abul Qaasim al-Baghawee reported from ‘Alee ( رضي لله عنه ) that he said: A group will arise in the last times, they will have a nickname (an insulting name), they will be known as the “Raafidhah” (rejecters) and they will be known by it. They will say that they are our “shee’ah” (our group) but they are not from our group. And the signs of that is that they will insult Abaa Bakr and ‘Umar, where ever you find them, then kill them for they are mushrikoon (polytheists).”

و بلغ علي أبن أبي طالب أن عبد الله بن السوداء يبغض أبا بكر وعمر فهم بقتله فهاج الناس و قالو له: أتقتل رج ً لا يدعوا إلى حبكم أهل البيت؟ فقال: لا يساكنني في دار أبدآ. ثم أمر بنفيه إلى المدائن عاصمة الفرس

“And ‘Alee bin Abee Taalib clarified that ‘Abdullaah bin as-Sawdaa’ hated Abaa Bakr and ‘Umar, so he gave importance to his killing. So the people became roused and said to him: “Do you kill a man who calls to loving Ahlul Bayt?
He said: “Do not reside with me in my residence ever” Then he ordered with his banishment to Madaa’in, the capital of Persia.”

و روى الحكم بن حجل قال: سمعت علي يقول: لا يفضلني أحد على أبو بكر و عمر رضي الله عنهما إلا جلدته حد المفتر

“And al-Hakm bin Hajal said: I heard ‘Alee saying, “Nobody honors me over Aboo Bakr and ‘Umar ( رضي لله عنھما ) except punish him with the punishment of the lashing of a liar.

وقال محمد بن سعيد الأصبهاني : ( سمعت شريكًا يقول : احمل العلم عن كل من ( لقيت إلا الرافضة ، فإﻧﻬم يضعون الحديث ويتخذونه دينًا

“And Muhammad bin Sa’eed al-Asbahaanee said: “I heard Shareek (Bin Abdillaah, Qaadhee of Koofaa) saying: “Take knowledge from whoever you meet except the Raafidhah, for they fabricate hadeeth and take it as religion.

وقال أبو زرعة الرازي : إذا رأيت الرجل ينقص أحدًا من أصحاب رسول الله صلى الله عليه وسلم فاعلم أنه زنديق

And Aboo Zur’ah ar-Raazee said: “If you find a man insulting any one of the Companions of the Messenger of Allaah ( صلى لله عليه وسلم) then know that he is a Heretic (Zindeeq).

Allaah says in Surah Fath about sahaba(ra):

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَاناً سِيمَـهُمْ فِى وُجُوهِهِمْ مِّنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِى التَّوْرَاةِ وَمَثَلُهُمْ فِى الإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنْهُم مَّغْفِرَةً وَأَجْراً عَظِيماً

“Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” [Quran: Al-Fath: 29]

Ibn Katheer said in his Tafseer (4/219):

ومن هذه الآية انتزع الإمام مالك رحمة الله عليه في رواية عنه بتكفير الروافض الذين يبغضون الصحابة رضي الله عنهم قال : لأﻧﻬم يغيظوﻧﻬم ومن غاظ الصحابة رضي الله عنهم فهو كافر لهذه الآية ووافقه طائفة من العلماء رضي الله عنهم على ذلك
And in this verse Imaam Maalik ( رحمه لله ) used as evidence for the Takfeer of the Rawaafidh, those who are enraged with the Sahaabah ( رضي لله عنھم ). He said: “That is because they become enraged with them and whoever is enraged with the Sahaabah رضي لله عنھم then he is a Kaafir (disbeliever) due to this verse” and a group of the Ulemaa (scholars), may Allaah be pleased with them (the Sahaabah رضي لله عنھم ), agreed with him on that.”

Imaam al-Qurtubee said in his Tafseer (16/297):

لقد أحسن مالك في مقالته وأصاب في تأويله فمن نقص واحدًا منهم أو طعن عليه في روايته فقد رد على الله رب العالمين وأبطل شرائع المسلمين
“Maalik has done good in his statement and is correct in his interpretation, for anyone who lowers one of them or insults them in his narration them he has gone against Allaah, the Lord of All the Worlds, and falsified the legislation of the Muslims.

And it is mentioned in As-Saarim al-Maslool of Shaykhul Islaam Ibn Taymiyyah:

و قال مالك رضي الله عنه، إنما هؤلاء أقوام أرادو القدح في النبي عليه الصلاة والسلام، فلم يمكنهم ذلك، فقدحوا في الصحابة حتى يقال؛ رجل سوء، ولو كان رجلا صالحًا لكان أصحابه صالحين
“And Maalik, may Allaah be pleased with him, said: “This group of people wanted to revile the Prophet عليه الصلاة والسلام but it was not possible for them, so they reviled the Companions until it was said about them: And evil man, even if he was a righteous man, however his companions are righteous.

And Shaykhul Islaam ibn Taymiyyah also said:

من شتم النبي صلى الله عليه وسلم ُقتل، ومن سب أصحابه أدب
“Whoever insults the Prophet صلى لله عليه وسلم should be killed, and whoever insults his Companions should be punished.

And ‘Abdul-Maalik bin Habeeb said:

من غلا من الشيعة في بغض عثمان والبراءة منه ُأدب أدبا شديدا، ومن زاد إلى بغض أبي بكر وعمر فالعقوبة عليه أشد، ويكرر ضربه، ويطال سجنه، حتى يموت
“Whoever goes to extremes from the Shee’ah in hating ‘Uthmaan and freeing himself from him then he should be punished with a severe punishment, and if he increases to hating Abee Bakr and ‘Umar then his punishment is harsher, and he should be beaten and his imprisonment increased until he dies.

And al-Qaadhee ‘Iyyaadh mentioned in his al-Madaarik:

دخل هارون الرشيد المسجد، فركع ثم أتى قبر النبي صلى الله عليه وسلم ثم أتى مجلس مالك فقال؛ السلام عليك ورحمة الله وبركاته، فقال مالك وعليك السلام ورحمة الله وبركاته، ثم قال لمالك هل لمن سب أصحاب النبي صلى الله عليه وسلم في الفيء حق ؟، قال؛ لا ولا كرامة، قال؛ من أين قلت ذلك، قال؛ قال الله؛ (ليغيظ ﺑﻬم الكفار) ، فمن عاﺑﻬم فهو كافر، ولا حق للكافر في الفيء، وأحتج مرة أخرى، بقوله تعالى؛ (للفقراء المهاجرين) ، قال؛ فهم أصحاب رسول الله صلى الله عليه وسلم الذين هاجروا معه، وأنصاره الذين جاؤوا من بعده يقولون؛ (ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان ولا تجعل في قلوبنا غلا للذين أمنوا ربنا أنك رؤوف رحيم)، فما عدا هؤلاء فلا حق لهم فيه
“Haaroon ar-Rasheed had entered the Masjid and he sat down then he went to the grave of the Prophet صلى لله عليه وسلم and then he went to the sitting of Maalik and said: As-Salaamu Alaikum wa rahmatullahi wa barakaatu. And Maalik said: Wa alaikum as Salaam wa rahmatullaahi wa barakaatu. Then he said to Maalik: “Is there any right for gain for the one who insults the companions of the Prophet “?صلى لله عليه وسلم
He (Maalik ) said: “No, and no honor”. He said: “And from where do you say that?”
He said: “Allaah says: ‘So that the disbelievers may become enraged with them’ so whoever thinks bad of them then he is a Kaafir (disbeliever) and there is no right for the disbeliever in the gains.” And he used again as a proof: “For the Fuqaraa and the Muhaajiroon…”, he said: “For they are the Companions of the Messenger of Allaah صلى لله عليه وسلم , those who migrated with him, and aided him and those who come after them say: ‘O our Lord forgive us and those who preceded us in Faith and do not make in our hearts spite for those who believe, O our Lord verily you are the Most Merciful’ so whoever insults one of them then there is no right for them in it.”

Ibn Hazm reported,

أن هشام بن عمار سمع الإمام مالك يفتي بجلد من يسب أبو بكر و بقتل من يسب أم المؤمنين عائشة فسئله عن سبب قتل ساب عائشة رضي الله عنها فقال لأن الله ﻧﻬانا عن ذلك ﻧﻬيًا شديدًا في سورة النور اللآية 17 و حذرنا ألا نفعل ذلك أبدأ
That Hishaam bin ‘Ammaar heard Imaam Maalik issuing a ruling of punishment of lashing for the one who insults Aboo Bakr and the punishment of killing for the one who insults the Mother of the Believers, Aa’ishah. So he was asked about the reason of the killing of the one whom insults ‘Aa’ishah رضي لله عنھا so he said: “Because Allaah prohibited that with a strong prohibition in Surah an-Noor, verse 17 and warned us never to do that.”

Imaam Aboo Haneefah said when the Shee’ah was mentioned to him:

من شك في كفر هؤلاء، فهو كافر مثلهم
Whoever doubts in their disbelief then he is a disbeliever like them.

Imaam Aboo Bakr al-Khallaal mentioned in his Sunnah (2/557) from Abee Bakr al-Maaroodhee who reported that Maalik bin Anas said:

الذي يشتم أصحاب النبي صلى الله عليه وسلم ليس لهم سهم أو قال نصيب في الإسلام

The one who reviles the Companions of the Prophet ( صلى لله عليه وسلم ) does not have any share or portion in Islaam.

Al-Khallaal also reported (2/557 – 558) that Imaam Ahmad said:

من شتم أخاف عليه الكفر مثل الروافض
The one who reviles the Companions, I fear for him disbelieve like that of the Rawaafidh.

Imaam as-Sam’aanee said in his Al-Insaab 6/341,

واجتمعت الأمة على تكفير الإمامية لأﻧﻬم يعتقدون تضليل الصحابة وينكرون إجماعهم وينسبوﻧﻬم إلى ما لا يليق ﺑﻬم
And the Ummah has consensus on the takfeer of the Imaamiyyah (raafidah), because they believe that the Sahaabah deviated and they denounce their consensus and ascribe to them that which is not affirmed of them.”

Imaam al-Bukhaaree said in his Khalq Af’aal al-‘Ibaad 125,

ما أبالي صليت خلف الجهمي والرافضي ، أم صليت خلف اليهود والنصارى ولا يسلم عليهم ولا يعادون ولا يناكحون ولا يشهدون ولا تؤكل ذبائحهم
“I do not give any consideration to prayer behind the Jahmee and the Raafidhee, nor praying behind a Jew or Christian.
Do not greet them (i.e. the Jahmee and the Raafidhee), do not visit them, do not marry them, do not accept their testimony, nor eat their sacrificed.”

Al-Bukhaaree reported in his Khalq Af’aal al-‘Ibaad (125) from ibn Mahdee that he said,

هما ملتان الجهمية والرافضية
“They are two separate religions, the Jahmiyyah and the Raafidhiyyah.”

Imaam al-Laalikaa’ee reported in his Usool al-I’tiqaad Ahlus Sunnah wal Jamaa’ah:

سمعت عبد الرحمن بن مهدي وسألته عن الصلاة خلف اصحاب الأهواء قال نعم لا يصلي خلف هؤلاء الصنفين الجهمية والروافض فإن الجهمية كفار بكتاب الله
“I heard from ‘Abdur-Rahmaan bin Mahdee and asked him about the Salaah behind the people of desire and he said:
Yes, do not pray behind those two groups, the Jahmiyyah and the Rawaafidh, for the Jahmiyyah are disbelievers in the Book of Allaah.”

Ibn Battah reported in his al-Ibaanah (Number 200) that al-Marwazee said that he asked Aboo ‘Abdillaah Ahmad bin Hanbal about the one who reviles Aboo Bakr and ‘Umar and ‘Uthmaan and ‘Aa’ishah ( رضي لله عنھم ) and he said:

مَا َأرَاهُ عََلى َاْلِإسَْلاِم
I do not see him upon Islaam.

Imaam Ibn Hazm al-Andalusee said in his Fisal fee Milal wan Nihal (2/213):

وأما قولهم ( يعني النصارى ) في دعوى الروافض تبديل القرآن فإن الروافض ليسوا من المسلمين ، إنما هي فرقة حدث أولها بعد موت رسول الله صلى الله عليه وسلم بخمس وعشرين سنة … وهي طائفة تجري مجرى اليهود والنصارى في الكذب والكفر
“And as for their statement (meaning the Christians) in the case of the Rawaafidh and their changing of the Qur’aan, then the Rawaafidh are not from the Muslims. Indeed it is a sect which the first of them arose after the death of the Messenger of Allaahصلى لله عليه وسلم) ) by 25 years… and it is a group that went the way of the Jews and the Christians in lying and disbelief.”

Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the Raafidhah Shee’ah as they are amongst the liars.

Ibn Taymiyyah reported in his Minhaaj as-Sunnah (1/59 -62):

وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون
Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,
The narrations of every person of innovation can be written as long as he is not a caller to it, except the Raafidah, since they are liars.

Ibn Taymiyyah recorded in his Minhaaj as-Sunnah (1/69):

قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة
“Aboo Haatim ar-Raazee (d.277H) said,
“I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik (d.179H) about the Raafidah, so he said, “Do not speak to them and do not narrate from them, since they lie. And Aboo Haatim said, Harmalah related to us saying: I heard ash-Shaafi’ee (d.204H) saying, “I have not seen anyone testifying for more evil than the Raafidah.

Imaam Ibn Battah mentioned in his al-Ibaanah (Number 193) that Aboo Bakr bin ‘Ayyaash said

َلا أُصَلِّي عََلى رَافِضِيٍّ وََلا حَرُو ِ ر ٍّ ي لِأَنَّ َالرَّافِضِيَّ يَجْعَلُ عُمَرَ َ كافِرًا وَاْلحَرُو ِ ريَّ يَجْعَلُ عَلِيًّا َ كافِرًا
I will not pray over the Raafidhee or the Harooree, because the Raafidhee makes ‘Umar a kaafir (disbeliever) and the Harooree makes ‘Alee a Kaafir.

Now lets move to reliable shia narrations, who consider themselves as raafidah. & see how they cleverly made hadiths to protect themselves.

Al-Barqi’s Al-Mahaasin, Chapter on Raafidah

باب الرافضة

Chapter on Raafidah

عنه عن علي بن أسباط عن عيينة بياع القصب عن أبي عبد الله ع قال و الله لنعم الاسم الذي منحكم الله ما دمتم تأخذون بقولنا و لا تكذبون علينا قال و قال لي أبو عبد الله ع هذا القول إني كنت خبرته أن رجلا قال لي إياك أن تكون رافضيا

Abee `Abd Allaah(as) said: ‘By Allaah, Allaah has bestowed this name as a blessing, as long as you take our sayings and do not (attribute) lies upon us.’ Aboo `Abd Allaah said to me this statement I told him that a man said to me ‘Beware of being a Raafida’
Al-Barqi, Al-Mahaasin, vol. 1, ch. 24, pg. 157, hadeeth # 90
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 96, hadeeth # 1
& hadith is Muwaththaq (Reliable) according to Al-Khoei’s Mu`jam.

عنه عن يعقوب بن يزيد عن صفوان بن يحيى عن أبي أسامة زيد الشحام عن أبي الجارود قال أصم الله أذنيه كما أعمى عينيه إن لم يكن سمع أبا جعفر ع يقول إن فلانا سمانا باسم قال و ما ذاك الاسم قال سمانا الرافضة فقال أبو جعفر ع بيده إلى صدره و أنا من الرافضة و هو مني قالها ثلاثا

May Allaah make deaf his ears as he has blinded his eyes if he did not hear Abaa Ja`far (عليه السلام) say so-and-so called us a name. He said: ‘And what is this name?’ He said: ‘He calls us Raafidah.’ So Aboo Ja`far (عليه السلام) put his hand on his chest and said three times: ‘I am from the Raafidah and he is from me’.
Al-Barqi, Al-Mahaasin, vol. 1, ch. 24, pg. 157, hadeeth # 91
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 97, hadeeth # 2
& hadith is Muwaththaq (Reliable) according to Al-Khoei’s Mu`jam.

فقال أبو جعفر ع إن سبعين رجلا من عسكر فرعون رفضوا فرعون فأتوا موسى ع فلم يكن في قوم موسى ع أحد أشد اجتهادا و لا أشد حبا لهارون منهم فسماهم قوم موسى الرافضة فأوحى الله إلى موسى أن ثبت لهم هذا الاسم في التوراة

So Aboo Ja`far said: ‘Verily 70 men from fir`awn’s camp rejected (rafadoo) fir`awn and came to Moosa (عليه السلام). There was no one from the people of Moosa (عليه السلام) who (showed) diligence and love to Haroon more than them, so the people of Moosa was name Raafidee, and Allaah revealed to Moosa this name and established them in the Torah
Al-Barqi, Al-Mahaasin, vol. 1, ch. 24, pg. 157, hadeeth # 91
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 97, hadeeth # 3
& hadith is Mursal according to Al-Khoei’s Mu`jam.

وَ ذَلِكَ أَنَّ سَبْعِينَ رَجُلًا مِنْ قَوْمِ فِرْعَوْنَ رَفَضُوا فِرْعَوْنَ وَ دَخَلُوا فِي دِينِ مُوسَى فَسَمَّاهُمُ اللَّهُ تَعَالَى الرَّافِضَةَ وَ أَوْحَى إِلَى مُوسَى أَنْ أَثْبِتْ لَهُمْ فِي التَّوْرَاةِ

Abee `Abd Allaah (عليه السلام) “And that 70 men from the people of firawn reject (rafadoo) fir`awn and entered in the religion of Moosa (عليه السلام). So Allaah, the Most High, named them Al-Raafidah, and revealed to Moosa that establishes them in the Torah…”
Al-Furaat, Tafseer Furaat, vol. 1, pg. 377, hadeeth # 506
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 97, hadeeth # 4
& hadith is Daeef according to Al-Khoei’s Mu`jam.

Note: But the greatest problem with shia book Al-Barqi, Al-Mahaasin [from where these shia hadiths are taken] is not reliable.

The ikhtilaf regarding the authenticity of the present copy of al-Mahasin because of its unknown tareeq. See what shia Shaykh al-Radhy said:

الكتب غير المعتبرة أو عليها علامة استفهام :
قال حول هذا الموضوع :
( الروايات غير المعتبرة , إما غير معتبرة مصدراً وسنداً , وإما سنداً فقط , وإما مصدراً فقط بأن كان السند من صاحب الكتاب إلى الإمام عليه السلام معتبراً لكن المؤلف نفسه كان مجهول الحال أو كان ثقة لكن نسبة الكتاب إليه غير ثابتة وأن نسخة الكتاب لم تصل إلى اصحاب الجوامع الموجودة كالوسائل و الوافي وبحار الأنوار و مستدرك الوسائل مثلاً بالمناوبة والعنعنة المعتبرة المتصلة , بل وصلت إليهم بالوجادة .

وإليك قائمة ناقصة من هذه الكتب من مصادر بحار الأنوار .

1- كتاب علي بن جعفر عليه السلام .

2- محاسن البرقي .

3- تفسير علي بن إبراهيم .

4- بصائر الدرجات للصفار .

5- كتاب الزهد للحسين بن سعيد .

6- نوادر أحمد بن محمد بن عيسى .

7- قرب الاسناد للحميري .

8- بعض كتب الصدوق كما أشار إليه العلامة المجلسي رحمه الله .

9- أمالي الشيخ المفيد .

10- أمالي الشيخ الطوسي .

. . . . . . .

Therefore, the present copy of al-Mahaasin is not mutabar but what is mentioned in Wasael from Kitab al-Mahaasin is reliable. Ayatullah Baqir as-Sadr also authenticated hadith using this tareeq because the tareeq to the present copy of Kitab al-Mahaasin is unknown.

Shia don’t know that the present copy of al-Mahaasin has reached to them, through this tareeq or some other tareeq that’s why it’s regarded as majhool and only what is mentioned in Wasael from Kitab al-Mahasin is accepted as sahih. The case here is same as shia book Basair ad-Darajaat of al-Safar. What sheikh al-radhy said is because of omission and additions done to mahaasin.

& this type of omission and additions in the text was done in shia book was very common as discussed here & here.

& who knows what they did with the SANAD’s of these books!

These additions and subtractions are also the result of different taraiq and also proves that the present copy has not reached today through sahih tareeq.

وصول الكتاب الحديثي الينا بطريق صحيح وغير مطعون فيه، اي يجب ان يسلم من الخدشة منذ زمن تاليفه وحتى زمان وصوله بايدينا، فمثلا : ان كتاب المحاسن ليس فيه شك من حيث نسبته الى احمدبن محمد بن خالد البرقي وكذا لا شك في جلالة شانه ووثاقته واعتبار الكتاب ومحتواه في نظر الاصحاب، لكن هل ان كتاب المحاسن الموجود فعلا هو نفس كتاب المحاسن الذي الفه احمد بن محمد بن خالد البرقي ؟ فيه بحث وتامل ؛فانه من المحتمل وقوع تغيير في هذا الكتاب .

And that’s why scholars such as Syed Baqir as-Sadr authenticate the ahadith of al-Mahasin only through the tareeq of Sahib al-Wasael and only what is mentioned in al-Wasael from al-Mahaasin.

وتصحيح نقل الوسائل للرواية من المحاسن يكون بالتركيب بين طريق الشيخ إلى المحاسن وطريق صاحب الوسائل إلى الشيخ

& these rafidi shia call us nawasib, lets see what is the definition of nawasib from shia hadith:

From ilal shara’i by sheikh sadooq that shows the true nawasib and that they are so many today, alive and well i.e. sunni’s.

ابن الوليد، عن محمد العطار، عن الاشعري، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: ليس الناصب من نصب لنا أهل البيت لانك لا تجد رجلا يقول: أنا ابغض محمدا وآل محمد ولكن الناصب من نصب لكم وهو يعلم أنكم تتولونا وأنكم من شيعتنا

narrated ibn al-waleed from muhammed al-attar from al-ash’ari from ibrahim ibn ishaaq from abdullah ibn hammad from abdullah ibn sinan from abi abdilleh (Imam Sadiq) he said: the nasibi is not whoever shows enmity towards us (ahlbait(as)) because you will not find a man saying: i hate muhammed and aal-muhammed but the nasibi is whoever showed enmity towards you (the shia) and he know that you follow us and that you are our shia (supporters) .

Note: This narration is another proof of the evil and dangerous nature of Rafidism. Look, they attributed those Ahadith to the Imams of Ahl Al Bait (ra) because they knew they can’t fool their own blind followers forever by telling them that Sunnis hate the Ahl Al Bait! They knew that ALL the Sunnis not just love the Ahl Al Bait rather they belief its a branch of belief to love them (almost every Aqidah book has a section of: Loving the Ahl Al Bait and hating the Nawasib, also in Ibn Taymiyyahs Aqidah book “Aqidat Al Wasitiah”.
updated to v 1.1

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Successor of islamic nation


Successor of muslims from our SAHIH hadiths.

1. Narrated ‘Abdullah bin ‘Umar: It was said to ‘Umar, “Will you nominate your successor?” Umar said, “If I nominate a Caliph (as my successor) it is true that somebody who was better than I, Abu Bakr did so, and if I leave the matter undecided, it is true that somebody who was better than I, Allah’s Apostle did so.” On this, the people praised him. ‘Umar said, “People are of two kinds: Either one who is keen to take over the Caliphate or one who is afraid of assuming such a responsibility. I wish I could be free from its responsibility in that I would receive neither reward nor retribution I won’t bear the burden of the caliphate in my death as I do in my life.” (Sahih al Bukhari – Book #89, Hadith #325)

2. قيل لعلي ألا تستخلف قال لا ولكن أترككم إلى ما ترككم إليه رسول الله صلى الله عليه وسلم
الراوي: علي المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 5/200
خلاصة حكم المحدث: رجاله ثقات

They said to caliph Ali: Will you not appoint a successor? he said: No, but I leave you as the apostle of Allah left you.

Source: Haythami in Mujama’a al Zawa’ed.
Rank: All narrators are trustworthy.

3. قيل لعلي ألا تستخلف قال ما استخلف رسول الله صلى الله عليه وسلم فأستخلف عليكم وإن يرد الله تبارك وتعالى بالناس خيرا فسيجمعهم على خيرهم كما جمعهم بعد نبيهم على خيرهم
الراوي: شقيق المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 9/50
خلاصة حكم المحدث: رجاله رجال الصحيح غير إسماعيل بن أبي الحارث وهو ثقة

They said to Ali: Will you not appoint a successor? He said: The Prophet PBUH did not appoint a successor so that I may do so, If Allah wishes that something good happens to you then he will make you all gather around the best (Man) amongst you just like he made them gather around the best Man (i.e Abu bakr) after their prophet PBUH.

Narrator: Shaqeeq.
Source: Al haythami in Mujama’a al Zawa’ed.
Rank: All narrators are that of the SAHIH except Ismail bin Abi al Harith and he is Trustworthy.

4. والذي فلق الحبة وبرأ النسمة لتخضبن هذه من هذه : للحيته من رأسه فما يحبس أشقاها ؟ فقال عبد الله بن سبع : والله يا أمير المؤمنين ! لو أن رجلا فعل ذلك لأبرنا عترته ، فقال : أنشد أن يقتل بي غير قاتلي . قالوا : يا أمير المؤمنين ! ألا تستخلف ؟ قال : لا . ولكني أترككم كما ترككم رسول الله صلى الله عليه وسلم ، قال : فما تقول لربك إذا لقيته وقد تركتنا هملا ؟ قال : أقول : اللهم استخلفتني فيهم ما بدا لك ، ثم قبضتني وتركتك فيهم فإن شئت أصلحتهم وإن شئت أفسدتهم
الراوي: علي بن أبي طالب المحدث: البيهقي – المصدر: دلائل النبوة – الصفحة أو الرقم: 6/439
خلاصة حكم المحدث: روي بإسناد صحيح

(…)They asked Ameer al Mumineen (Ali) will you not appoint a successor? He said: No, but I leave you as the apostle of Allah left you. He said: Then What will you say to your Lord when you meet him after you’ve ignored our affair? I Will Say: ” O Allah you wished for me to be their Caliph, Then you took my soul and I left you with them so if you wish you fix their affair and if you wish you ruin them.”

source: Al Bayhaqi in Dala’el al Nubuwah.
Rank: Narrated with a Sahih isnad.

5. Narrated Talha: I asked ‘Abdullah bin Abi ‘Aufa, “Did the Prophet make a will (to appoint his successor or bequeath wealth)?” He replied, “No.” I said, “How is it prescribed then for the people to make wills, and they are ordered to do so while the Prophet did not make any will?” He said, “He made a will wherein he recommended Allah’s Book.” (Sahih al Bukhari – Book #61, Hadith #540)

6. Narrated By Al-Qasim bin Muhammad : ‘Aisha said, “O my head!” Allah’s Apostle said, “If that (i.e., your death) should happen while I am still alive, I would ask Allah to forgive you and would invoke Allah for you.” ‘Aisha said, “O my life which is going to be lost! By Allah, I think that you wish for my death, and if that should happen then you would be busy enjoying the company of one of your wives in the last part of that day.” The Prophet said, “But I should say, ‘O my head!’ I feel like calling Abu Bakr and his son and appoint (the former as my successors lest people should say something or wish for something. Allah will insist (on Abu Bakr becoming a Caliph) and the believers will prevent (anyone else from claiming the Caliphate),” or “…Allah will prevent (anyone else from claiming the Caliphate) and the believers will insist (on Abu Bakr becoming the Caliph).” [Sahih al-Bukhari]

7. Abu Musa reported: When the Messenger of Allah (may peace be upon him) became ill and illness became serious he ordered abu bakr to lead the people in prayer. Upon this ‘A’isha said: Messenger of Allah, Abd bakr is a man of tenderly feelings: when he would stand in your place (he would be so much overwhelmed -by grief that) he would not be able to lead the people in prayer. He (the Holy Prophet) said: You order abu bakr to lead the people in prayer, and added: (You are behaving) as if you are the females who had gathered around Yusuf. So abu bakr led the prayer (during this period of illness) in the life of the Messenger of Allah (may peace be upon him). (Sahih Muslim – Book #004, Hadith #0844)

وروى ابن سعد بإسناده إلى الحسن قال: قال علي: ((لما قبض النبي صلى الله عليه وسلم نظرنا في أمرنا فوجدنا النبي صلى الله عليه وسلم قد قدم أبا بكر في الصلاة فرضينا لدنيانا من رضي رسول الله صلى الله عليه وسلم لديننا فقدمنا أبا بكر))

Ibn Saad narrated with an Isnad to al Hassan bin Ali that he said: Ali Said: When Allah took the soul of his prophet PBUH we looked into our affair and we found that the Prophet PBUH had preferred Abu Bakr in the Salat (Imam of Prayer) so we accepted for our Duniyah what the prophet PBUH had accepted for our Deen and we preferred Abu bakr.
source: Ibn Saad in al Tabaqat 3/183 also narrated by Ibn Asakir and al Khallal Made Takhreej for it in Masael ahmad.

8. Abu Mas’ud al-Ansari reported: The Messenger of Allah (may peace be upon him) said to us: The one who is well grounded in Allah’s Book and is distinguished among them in recitation should act as; Imam for the people. and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter’s house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission. (Sahih Muslim – Book #004, Hadith #1422)

9. وعن عمرو بن سفيان قال: لما ظهر علي يوم الجمل قال: أيها الناس إن رسول الله لم يعهد إلينا في هذه الإمارة شيئًا حتى رأينا من الرأي أن نستخلف أبا بكر فأقام واستقام حتى مضى سبيله، ثم إن أبا بكر رأى من الرأي أن يستخلف عمر فأقام واستقام حتى ضرب الدين بجرانه ثم إن أقوامًا طلبوا الدنيا فكانت أمور يقضي الله فيها

Amro bin Sufiyan said: When Ali came on the day of Jamal he said: “O people, the Apostle of Allah did not promise us anything regarding this Imarah (Caliphate/Succession) until we saw in our own opinion that we must appoint Abu Bakr and he took a straight path then he left us, Then Abu Bakr saw it in his opinion to appoint Umar who in turn walked a straight path then he left us, Then came people who were after the Duniyah (life’s pleasures) and many things happened in which only Allah is the judge”
source: Ahmad and al Bayhaqi and al Mubarakfuri with good chain.

10. وروى الإمام أحمد وغيره عن حذيفة قال: كنا عند النبي صلى الله عليه وسلم جلوساً فقال: ((إني لا أدري ما قدر بقائي فيكم فاقتدوا باللذين من بعدي وأشار إلى أبي بكر وعمر وتمسكوا بعهد عمار وما حدثكم ابن مسعود فصدقوه))

Imam Ahmad and others narrated from Hudhayfah bin al Yaman that he said: we were sitting with the Prophet PBUH and he said: I do not know how much longer I will remain with you, so take these two as an example (to follow) after me and he pointed to Abu Bakr and Umar, hold on to Ammar and what ever Ibn Masood narrates (from me) believe him.
source: Narrated by Ahmad, Ibn Majah, ibn Hayyan, Tirmithy, Ibn Abdul Barr, Ibn al mulaqin, Ibn Hajar said it has a good chain and al Albani said SAHIH.

11. Narrated Jubair bin Mutim: A woman came to the Prophet who ordered her to return to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to abu bakr.” (Sahih al Bukhari – Book #57, Hadith #11)

12. في خطبة علي رضي الله عنه على منبر الكوفة : ألا إنه بلغني أن قوما يفضلونني على أبي بكر وعمر رضي الله عنهما ، ولو كنت تقدمت في ذلك لعاقبت فيه ، ولكن أكره العقوبة قبل التقدم . من قال شيئا من ذلك فهو مفتر ، عليه ما على المفتري . وخير الناس كان بعد رسول الله صلى الله عليه وسلم أبو بكر ثم عمر ، ثم أحدثنا بعدهم أحداثا يقضي الله فيها ما شاء
الراوي: علقمة المحدث: الحكمي – المصدر: معارج القبول – الصفحة أو الرقم: 1181/3
خلاصة حكم المحدث: مشهور عنه من طرق لا تحصى

In the Khutbah of Ali on the Mimbar of Kufah he said: “it had reached me that some folks have preferred me over Abu Bakr and Umar may Allah be pleased with them (…) Whoever says anything of the sort is a slanderer and his punishment will be that of a slanderer. The best of people after the Prophet PBUH was Abu Bakr and then Umar, Then things happened after them in which it is for Allah to pass his judgement.

Muhaddiths are al Hakami in Ma’arij al Qubool and al Bayhaqi in Al I’itiqad.
Hadith rank: Famous, was narrated from him through countless chains and has many Shawahid.

13. خطبنا علي رضي الله عنه على هذا المنبر فحمد الله وأثنى عليه وذكر ما شاء الله أن يذكر وقال : إن خير الناس كان بعد رسول الله صلى الله عليه وسلم أبو بكر ثم عمر رضي الله عنهما ثم أحدثنا بعدهما أحداثا يقضي الله فيها
الراوي: علقمة بن قيس المحدث: أحمد شاكر – المصدر: مسند أحمد – الصفحة أو الرقم: 2/231
خلاصة حكم المحدث: إسناده صحيح

Ulqamah bin Qays narrated: Ali may Allah be pleased with him gave a Sermon on the Mimbar so he praised Allah and glorified him and then mentioned what Allah willed for him to mention and he said: The best of People after the Prophet PBUH is Abu Bakr and then Umar may Allah be pleased with both of them and then things happened after them in which it is up to Allah to Judge.

Source: Musnad Ahmad.
hadith rank: SAHIH.

14. خطبنا علي رضي الله عنه فقال : من خير هذه الأمة بعد نبيها فقلت : أنت يا أمير المؤمنين قال : لا خير هذه الأمة بعد نبيها أبو بكر ثم عمر رضي الله عنه وما نبعد أن السكينة تنطق على لسان عمر رضي الله عنه
الراوي: أبو جحيفة السوائي (صحابي) المحدث: أحمد شاكر – المصدر: مسند أحمد – الصفحة أو الرقم: 2/147
خلاصة حكم المحدث: إسناده صحيح 

خطبنا علي رضي الله عنه فقال : ألا أخبركم بخير هذه الأمة بعد نبيها أبو بكر الصديق رضي الله عنه ثم قال : ألا أخبركم بخير هذه الأمة بعد نبيها وبعد أبي بكر رضي الله عنه فقال : عمر
الراوي: أبو جحيفة السوائي (صحابي) المحدث: أحمد شاكر – المصدر: مسند أحمد – الصفحة أو الرقم: 2/161
خلاصة حكم المحدث: إسناده صحيح

The Companion Abu Juhayfah al Sawa’ee said: Ali may allah be pleased with him gave a Sermon and said: Do you wish that I tell you about the best of this nation after its Prophet PBUH? That is Abu bakr al Siddeeq may Allah be pleased with him, Then he continued: Do you wish that I tell you who the best of this nation was after its Prophet and after Abu bakr? It is Umar.

Source: Musnad Ahmad.
hadith rank: SAHIH.

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Abrogation – shia version


This is an example of weakness of shia aqeeda.

The Shia infallible future knowing Imam has publicly stated that the Quran is corrupt in order save his own skin as stated in shia SAHIH hadiths!

The First truth:

Naskh or the abrogation of text is that some of the verses were being read as part of the Quran then Allah abrogated them so the Muslims abandoned reading them, this is illustrated by the Sahih narration in bukhari:

Ameer al mumineen Umar bin al Khattab RA said: “God sent Muhammad and sent down the Scripture to him and from what had been revealed was the verse on stoning(Rajm), we read it, we were taught it, and we heeded it. The apostle stoned and we stoned them after him. I fear that in time to come men will say that they find no mention of stoning in God’s book and thereby go astray in neglecting an ordinance which God has sent down. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession…”

Note: So from what was abrogated was this verse on stoning however the ruling(hukm) had remained the same and was not abrogated.

The Shia scholars however were desperate in their attempts to prove that “Tahreef” or Corruption in the Quran is also found in the books of the other Muslims and not just their own books. So some of them denied the abrogation(Naskh) of verses and claimed that he who believes in abrogation is like he who believes in Tahreef or corruption of the book of Allah.

Grand Ayatullah abu al Qassim al Khoe’i the past leader of the Hawza of Najaf says in his book “Al bayan fi tafseer al Quran” page 201:

– يقول آيتهم العظمى أبو القاسم الخوئي في كتابه ( البيان في تفسير القرآن ) ص 201:
[ أقول : سيظهر لك – بعيد هذا – أن القول بنسخ التلاوة هو بعينه القول بالتحريف ، وعليه فاشتهار القول بوقوع النسخ في التلاوة – عند علماء أهل السنة – يستلزم اشتهار القول بالتحريف …

{and it will be proven to you that the saying of abrogation(Naskh) is in itself the saying of Tahreef and corruption, based upon this the popularity of abrogation amongst the scholars of Ahlul Sunnah is necessarily equal to the popularity of the saying of Tahreef.}

وقال ص 205: وغير خفي أن القول بنسخ التلاوة بعينه القول بالتحريف والإسقاط …

in page 205 he says: { and it is clear that the saying of abrogation is exactly the saying of corruption and deletion }.

وقال ص 202: أقول : وآية الرجم التي ادعى عمر أنها من القرآن ، ولم تقبل منه رويت بوجوه : منها : ; إذا زنى
الشيخ والشيخة فارجموهما البتة ، نكالا من الله ، والله عزيز حكيم ومنها ; الشيخ والشيخة فارجموهما البتة ، بما قضيا من اللذة ومنها ، إن الشيخ والشيخة إذا زنيا فارجموهما البتة وكيف كان فليس في القرآن الموجود ما يستفاد منه حكم الرجم . فلو صحت الرواية فقد سقطت آية من القرآن لا محالة.

in page 202 he says: {and the verse of Stoning(Rajm) which Umar had claimed it to be a part of the Quran and it wasn’t accepted from him was narrated in various faces: such as: “Itha Zana al Sheikh wal Sheikhah Farjumouhuma al battah, Nikalan min Allah, wa Allah Aziz” and ” Al Sheikh wal Sheikhah farjumouhuma al battah, bima Qadaya min Al-Lathah” and ” Inna al Sheikh wal Sheikhah Itha Zanaya Farjumouhuma al Battah” and regardless of how it is recited we do not find it in the Quran that there is no ruling for Rajm thus if the narration is Sahih then a Verse was no doubt dropped from the Quran“.

يقول علامتهم محمد حسين الطباطبائي في تفسيره ( الميزان في تفسير القرآن ) ( 12 / 125 ):
[ وأما حملهم الرواية وسائر ما ورد في التحريف وقد ذكر الآلوسي في تفسيره أنها فوق حد الإحصاء على منسوخ التلاوة فقد عرفت فساده وتحققت أن إثبات منسوخ التلاوة أشنع من إثبات أصل التحريف ].

The big Shia scholar muhammad Hussein al tabtaba’e in his tafseer “Al Meezan fi tafseer al Quran” 12/125:
{As for them -Sunni Scholars- considering this narration of Tahreef and all others related to it in which the Scholar al Alusi said in His tafseer that they are countless, they consider them Abrogated recitations but this saying is corrupt and I verified that the saying of abrogation is even worse than the sayings of Tahreef.}

يقول علامتهم ومحققهم جعفر السبحاني في كتابه ( مفاهيم القرآن ) ( 10 / 364 ):
[ وقد قسموا النسخ إلى ثلاثة أقسام :
1 – نسخ التلاوة والحكم .
2 – نسخ التلاوة دون الحكم .
3 – نسخ الحكم دون التلاوة .
والأول : بين الفساد لا يقول به إلا القائل بالتحريف في الكتاب العزيز ، والمسلمون براء منه إلا الحشوية من العامة وبعض الأخباريين من الخاصة . ومثل للثاني : بآية الرجم ، وأنه كان في القرآن الكريم ثم نسخ ، والقول به أيضا يلازم القول بالتحريف المصون عنه كتاب الله العزيز ].

The famous Shia scholar and muhaqqiq called Ja’afar al Subhani in his book “Mafaheem al Quran” 10/364 says:

{And they (Sunnies) have divided abrogation to three types:
1- Abrogating the recitation and the ruling(Hukm).
2- Abrogating the recitation without the ruling.
3- Abrogating the ruling without the recitation.
and the first: it is clear that the first saying is corrupt and the only one who says it is he who believes in the corruption of the holy book and the Muslims are innocent of this except for the mainstream muslims (sunnies) and the Akhbari Shia. as for the second: it is the example of the verses of stoning and that it was in the Quran and then abrogated, this saying is also identical to the saying of Tahreef and corruption…}

يقول حجتهم محمد باقر الحكيم في كتابه ( علوم القرآن ) ص 204-205:
[ فقد قسموا النسخ إلى ثلاثة اقسام نوجزها بما يلي : الأول : نسخ التلاوة دون الحكم : ويقصد بهذا النسخ أن تكون هناك آية قرآنية نزلت على الرسول ( صلى الله عليه وآله ) ، ثم نسخت تلاوتها ونصها اللفظي مع الاحتفاظ بما تضمنه من أحكام . وقد مثلوا لهذا القسم بآية الرجم التي روي عن عمر بن الخطاب نصها : إذا زنى الشيخ والشيخة فارجموهما البتة نكالا من الله والله عزيز حكيم حيث قيل إنها كانت آية في القرآن الكريم نسخت تلاوتها مع الاحتفاظ بحكمها . وهذا القسم وإن كاد يعترف به أكثر الباحثين من علماء الجمهور في علوم القرآن ، إلا أنه لا يكاد يعترينا الشك ببطلانه وعدم ثبوته في القرآن الكريم عندما ندرسه بشكل موضوعي ، وذلك لأنه : أولا : نجد أن الاعتراف بهذا اللون من النصوص والروايات التي أوردتها بعض الكتب الصحيحة ( السنية ) يؤدي بنا إلى الالتزام بالتحريف … ].

The renowned Shia scholar Muhammad baqir al hakim says in his book “Uloom al Quran” pages 204-205:
{ They (sunnies) have divided Naskh to three kinds, we mention them briefly: First: Abrogating the recitation without the ruling: what is meant is that there would be a verse which descended on the prophet PBUH then the oral recitation of it would be abrogated but the ruling remains intact, They have given an example regarding this type of abrogation in the verse of Stoning which was narrated from Umar bin al Khattab: “itha Zana al Sheih wal Sheikhah…” It is said that this verse was in the Quran but it was abrogated and the ruling remained… We have no doubt that this saying is corrupt when we study study it from an objective point of view because: first of all: we find that admitting to this kind of saying and its narrations which are found in some of the Sahih Sunni books leads us to confirm the corruption of the Quran…}

The Second truth:

They narrated two narrations from the Imam al Sadiq RA in which he confirms the verse of stoning:

روى الكليني في الكافي ( 7 / 177 ):
[ وبإسناده ، عن يونس ، عن عبد الله سنان قال : قال أبو عبد الله عليه السلام :الرجم في القرآن قول الله عزوجل :إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة ].

Their sheikh Al Kulayni narrated in “al Kafi” 7/177:
With its Isnad from Younes from Abdullah Sinan that he said: Abu Abdullah PBUH said: Al Rajim(Stoning) in the Quran is the saying of Allah swt: “Itha Zana al Sheikh wal sheikhah Farjumouhuma al battah Fa’innahuma Qadaya al Shahwah”.

روى صدوقهم ابن بابويه القمي في كتابه ( من لا يحضره الفقيه )( 4 / 26 ):
[ وروى هشام بن سالم ، عن سليمان بن خالد قال :قلت لابي عبد الله ( عليه السلام ) : في القرآن رجم ؟ قال : نعم ، قلت : كيف ؟ قال :الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة.

Their Sheikh al Saduq Ibn babaweih al Qummi in his book “Man La Yahduruhu al faqeeh” 4/26:
Hashim bin Salem narrated from Suleiman bin Khaled that he said: I said to Abu Abdullah PBUH: is there stoning in the Quran? the Imam said: Yes, I said: How? He said: “Al Sheikh wal Sheikhah Farjumouhuma al battah Fa’innahuma Qadaya al Shahwah”.

The Third truth:
Some of their scholars who said these Narrations are authentic and Sahih:

يعلق علامتهم المجلسي على رواية الكافي أعلاه في كتابه ( مرآة العقول ) ( 23 / 267 ) بقوله:
[ صحيح. وعدت هذه الآية مما نسخت تلاوتها دون حكمها ، ورويت بعبارات أخر أيضا ، وعلى أي حال فهي مختصة بالمحصن منهما على طريقة الأصحاب ، ويحتمل التعميم كما هو الظاهر ].

Their famous scholar al Majlisi comments on the narration of “al Kafi” above in his book “Mira’at al Uqool” 23/267:

{This is SAHIH and it is counted amongst the verses whose recitation was abrogated without its ruling, it was narrated in different forms also and either way it is exclusive for those who are married according to the method of our close companions and generalization is possible from what is apparent.}

علَّق شيخهم علي أكبر غفاري محقق كتاب من لا يحضره الفقيه على الرواية الثانية مشيراً إلى صحتها وكذلك صحة رواية الكافي الأولى ، فقال:
[ السند صحيح ، وروى نحوه الكليني والشيخ أيضا في الصحيح عن عبد الله بن سنان عنه ( عليه السلام ) وقيل : انها منسوخة التلاوة ثابتة الحكم ].

The big Sheikh and Muhaqqiq of the main shia book “Man La Yahduruhu al Faqih” Sheikh Ali Akbar Ghafari commented on the second narration pointing to its authenticity and that of the first one in al Kafi:

{ The Sanad is SAHIH, Sheikh al Kulayni also narrated one like it in a SAHIH from Abdullah bin Sinan from the Imam PBUH and it is said that: ” Its recitation is abrogated and its ruling is intact“.}

يعترف آيتهم العظمى الخوئي بصحة إسناد الروايتين في كتابه ( مباني تكملة المنهاج )( 1 / 195 ) حيث قال عن رواية الكافي:
[ وأما ما ورد في صحيحة عبد الله بن سنان عن أبي عبد الله عليه السلام ، قال : ( الرجم في القرآن قول الله عز وجل إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة )]

Their grand ayatullah al kheo’i also admits to the authenticity of both narrations in his book “Mabani takmilat al Minhaj” 1/195:

He said about the narration in al Kafi: {As for what is mentioned in the SAHIH of Abdullah bin Sinan from abu abdullah PBUH he said: Al Rajim(Stoning) in the Quran is the saying of Allah swt: “Itha Zana al Sheikh wal sheikhah Farjumouhuma al battah Fa’innahuma Qadaya al Shahwah”.}

وقال عن رواية الصدوق في الفقيه:
[ ونحوها صحيحة سليمان بن خالد قال : ( قلت لأبي عبد الله ( ع ) في القرآن رجم ؟ قال : نعم ، قلت كيف ؟ قال : الشيخ والشيخة فارجموهما البتة ، فإنهما قضيا الشهوة ) ].

Also regarding the other narration in “al Faqih” he said:
{And one like it in the SAHIH of Suleiman bin Khaled that he said: I said to Abu Abdullah PBUH: is there stoning in the Quran? the Imam said: Yes, I said: How? He said: “Al Sheikh wal Sheikhah Farjumouhuma al battah Fa’innahuma Qadaya al Shahwah”.}

The Fourth truth:

This shows that the Shia have attributed the saying of Tahreef to the Imam Ja’afar al Sadiq RA especially since they admitted that the narrations are authentic:

بل وصرح بذلك آيتهم العظمى محمد رضا الگلپايگاني في كتابه ( در المنضود )( 1 / 283):
[ وفي رواية عبد الله بن سنان عن أبي عبد الله عليه السلام قال : الرجم في القرآن قول الله عز وجل : إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة ( 4 ) . وفي رواية سليمان بن خالد قال : قلت لأبي عبد الله عليه السلام : في القرآن رجم ؟ قال : نعم . قلت : كيف ؟ قال : الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة ( 5 ) . فمقتضى الأخيرتين هو وجوب الرجم فقط بخلاف الروايات المتقدمة عليهما فإنها صريحة في الجمع بين الجلد والرجم . ولا يخفى أن روايتي عبد الله بن سنان وسليمان بن خالد ظاهرتان في وقوع التحريف في القرآن الكريم ].

Their Grand Ayatullah Muhammad Reda al kalbaykani says in his book “Durr al Mandoud” 1/283:
{and in the narration of Abdullah bin Sinan from Abu abdullah PBUH that he said: Al Rajim(Stoning) in the Quran is the saying of Allah swt: “Itha Zana al Sheikh wal sheikhah Farjumouhuma al battah Fa’innahuma Qadaya al Shahwah” (4) and in the narration of Suleiman bin Khaled that he said: I said to Abu Abdullah PBUH: is there stoning in the Quran? the Imam said: Yes, I said: How? He said: “Al Sheikh wal Sheikhah Farjumouhuma al battah Fa’innahuma Qadaya al Shahwah” (5) What we can conclude from these last two is that stoning is only required as opposed to the previous ones which join between stoning and flogging. It is no secret that the narrations of Abdullah bin Sinan and Suleiman bin Khaled are openly stating that the Quran is corrupt.}

The Fifth truth:

it is also no secret that the Shia Aqeedah is self-conflicting and often contradicts itself so the only excuse or the only Idol that the shia scholars run off to in order to save this rotten sect is… TAQIYYAH!

حيث قال بعد إيراده للروايتين في كتابه ( مباني تكملة المنهاج )( 1 / 196 ):
[ ولا شك في أنهما وردتا مورد التقية ، فإن الأصل في هذا الكلام هو عمر بن الخطاب ، فإنه ادعى أن الرجم مذكور في القرآن ].

The Past leader of the Hawzah of Najaf and the Grand Ayatullah al Khoe’i mentions the two narrations in his book “Mabani Takmilat al minhaj” 1/196 and then he comments by saying:
{And there is no doubt that both of these narrations are done as Taqqiyah by the Imam, because the origin of this saying is Umar bin al Khattab who claimed that stoning was part of the Quran.}
Note: What al Khoe’i was trying to say here is that Imam al Sadiq RA did taqqiyah and claimed twice that the Quran is corrupted only so he can avoid being in harm’s way and save his own skin.

The Sixth truth:
Making Taqqiyah and saying that the Quran is corrupt in order to avoid harm is supposedly against the purpose of Having al infallible Imam in the first place:

يروي محدثهم محمد بن الحسن الصفار في كتابه ( بصائر الدرجات ) ص 351:
[ حدثنا محمد بن عبد الجبار عن عبد الله بن الحجال عن ثعلبة عن إسحاق بن عمار قال، قال أبو عبد الله عليه السلام: إن الأرض لا تخلو من أن يكون فيها من يعلم الزيادة والنقصان، فإذا جاء المسلمون بزيادة طرحها وإذا جاؤوا بالنقصان أكمله لهم ولولا ذلك لاختلط على المسلمين أمرهم ].

Their Muhaddith Muhammad bin al Hassan al Saffar writes in his book “Basa’er al darajat” 351:
{Muhamad bin abdul Jabbar told us from Abdullah bin al Hajjal from tha’alabah bin Ishaq bin Ammar that he said: Abu Abdullah PBUH said:The earth will never be without an Imam who knows the additions and deletions, So if the Muslims bring forth an Addition he will erase it and if they make a deletion then he will remind them of what they missed, if it weren’t for this the Muslims would lose their path.}

يروي رئيس محدثيهم ابن بابويه القمي في كتابه ( الإمامة والتبصرة ) ص 29-30:
[ سعد ، عن محمد بن عيسى بن عبيد ، عن محمد بن سنان وصفوان بن يحيى وعبد الله بن المغيرة وعلي بن النعمان ، كلهم : عن عبد الله بن مسكان ، عن أبي بصير : عن أبي عبد الله عليه السلام ، قال : إن الله لم يدع الأرض إلا وفيها عالم يعلم الزيادة والنقصان، فإذا زاد المؤمنون ردهم ، وإن نقصوا أكمله لهم ، فقال : خذوه كاملا ، ولولا ذلك لالتبس على المؤمنين أمرهم ، ولم يفرق بين الحق والباطل ].

The leader of their Muhadetheen Ibn babaweih al Qummi in his book “Al Imamah wal tabsirah” 29-30:
{Sa’ad from Muhammad bin isa bin ubeid frommuhammad bin sinan and safwan bin yahya and abdulah bin al mugheerah and ali bin al nu’uman all of them from abdullah bin maskan from abu baseer from Abu Abdullah PBUH that he said: Allah will not leave the earth without an Imam who knows the additions and deletions, if the believers add then he will correct them and if they missed out on something then he will remind them, he said: … And if it weren’t for that then there’d be confusion amongst the Muslims and they wouldn’t be able to distinguish right from wrong.}

روى ثقتهم الكليني في كتابه ( الكافي )( 1 / 178 ):
[ علي بن إبراهيم ، عن أبيه ، عن محمد بن أبي عمير ، عن منصور بن يونس وسعدان ابن مسلم ، عن إسحاق بن عمار ، عن أبي عبد الله عليه السلام قال : سمعته يقول : إن الأرض لا تخلو إلا وفيها إمام ، كيما إن زاد المؤمنون شيئا ردهم ، وإن نقصوا شيئا أتمه لهم ].

Their Thiqah al Kulayni writes in his book “Al Kafi” 1/178:
{Ali bin ibrahim from his father from Muhammad bin Abu Umayr from Mansour bin younes and sa’adan ibn muslim from ishaq bin ammar from Abu abdullah PBUH he said: I heard him say: The earth shall not perish unless there is an Imam on it who corrects the Muslims if they add something and if they miss something he completes it for them.}

اعترف شيخهم هادي النجفي في صحة سند رواية الكافي هذه في كتابه ( موسوعة أحاديث أهل البيت )( 3 / 58 ) حيث قال:
[ الرواية صحيحة الإسناد].

The Shia sheikh Hadi al Najafi even admits that the narration in al Kafi above is SAHIH in his book “Mawsou’at Ahadith Ahlulbayt” 3/58:
{The Narration has a SAHIH Isnad.}

اعترف محققهم الميرزا القمي بتواتر تلك الأخبار حيث قال في كتابه ( قوانين الأصول ) ص 350:
[ وهي أنه اعتمد في ذلك على ما رواه أصحابنا من الأخبار المتواترة من أن الزمان لا يخلو من حجة كي إن زاد المؤمنون شيئا ردهم وإن نقصوا أتمه لهم ولولا ذلك لاختلط على الناس أمورهم ].

Not only that but their scholar and Muhaqqiq al Mirza al Qummi even says that these narrations are Mutawatir(absolutely Authentic) in his book “Qawanin al Usool” page 350:
{and that we have relied upon what our close companions have narrated from the MUTAWATIR(authentic) news that the times will never be without an Imam Hujjah so he can correct the believers if they added something and remind them if they mistakenly deleted something and if it weren’t for this the people would be confused in their affairs.}

اعترف شيخهم محمد الريشهري بتلك الغاية من الإمام المعصوم في كتابه ( القيادة في الإسلام ) ص 47 حيث قال:
[ قال الإمام الصادق ( عليه السلام ) مبينا الحكمة من وجود الإمام : إن الأرض لا تخلو إلا وفيها إمام ، كي ما إن زاد المؤمنون شيئا ردهم ، وإن نقصوا شيئا أتمه لهم . وهذه الرواية أيضا – كذيل الرواية الواردة في علل الشرائع – ترى أن فلسفة الإمامة حراسة الإسلام القويم وصيانته من التحريف ].قوانين الأصول – الميرزا القمي – ص 3506-

Their sheikh Muhamad al Raishehri confirmed this purpose in his book “Al Qiyadah fil islam” 47:
{Al Imam al Sadiq PBUH said while proving the wisdom behind having an Imam: The earth shall never be left without an Imam that if the believers add something he will correct them and if they missed something he will correct them. and this narration also proves that the purpose of an Imam is to protect the religion and safeguard it from Tahreef and corruption. [Qawanin al Usool – al mirza al Qummi – page 3506.}

وأيضا أثبت شيخهم المنتظري تلك الغاية من وجود الإمام المعصوم في كتابه ( دراسات في ولاية الفقيه وفقه الدولة الإسلامية )( 1 / 200 ) فقال:
[ أقول : الأخبار المتواترة الصادرة عن الأئمة المعصومين والاحتجاجات المروية عن أصحابهم ( عليهم السلام ) كهشام وغيره الدالة على لزوم الإمام والهادي والحجة والعالم الحافظ للدين عن التحريف والتغيير ].

Also their sheikh al Muntaziri proved this purpose of having an infallible Imam in his book “Dirasat Fi Wilayat al faqih wa Fiqah al Dawlah al islamiyah” 1/200:
{I say: The MUTAWATIR news which comes from the infallible Imams and the proofs which were narrated from their companions like Hisham and others all point to the necessity of having an Imam and guide and Hujjah and the scholar who protects this religion from Tahreef and corruption.}

صرح بتلك الغاية من المعصوم علامتهم محسن الأمين في كتابه ( أعيان الشيعة )( 2 / 49 ) حيث قال:
[ وكما يجب إرسال الرسل من قبل الله تعالى يجب نصب أوصياء لهم يقومون مقامهم في حفظ الشريعة وتأديتها إلى الناس ونفي التحريف والتبديل عنها ].

Shia scholar Muhsin al Ameen says in “A’ayan al Shia” 2/49:
{and like it was necessary to send messengers from Allah swt it is also obligatory to place Awsiyah for those messengers so they can replace them in protecting Shariah and to reject Tahreef and corruption.}
Comment: So we see here that they decided that the purpose of the Imam is to safeguard the Shariah from corruption and additions and deletions Then they automitically shift their position when their Imam clearly and publicly states that the Quran is corrupted and changed. aren’t the infallible future knowing imams supposed to protect the Quran and the religion even if their lives had to become sacrifice for it? instead we find the exact opposite where the Imam himself corrupts the Quran in order save his skin and avoid hardships.
Did the Imam ja’afar al Sadiq RA corrupt the most important thing in the world because he was too attached to life?

The Seventh truth:

يقول علامتهم ومحققهم جعفر السبحاني في كتابه ( أضواء على عقائد الإمامية ) ص 423 تحت عنوان ( التقية المحرمة ):
[ إن التقية تنقسم حسب الأحكام الخمسة ، فكما أنها تجب لحفظ النفوس والأعراض والأموال ، فإنها تحرم إذا ترتب عليها مفسدة أعظم ، كهدم الدين وخفاء الحقيقة على الأجيال الآتية ، وتسلط الأعداء على شؤون المسلمين وحرماتهم ومقدساتهم ، ولأجل ذلك ترى أن كثيرا من أكابر الشيعة رفضوا التقية في بعض الأحيان وقدموا أنفسهم وأرواحهم أضاحي من أجل الدين ].

Their Scholar Ja’afar al Subhani says in his book “Adwa’a ala Aqaed al Imamiyah” p423 under title “Al Taqqiyah al Muharramah” or “The Forbidden Taqqiyah”:
{Taqqiyah is divided according to the Ahkam to five parts, just like it is permitted in case you need to protect the self and family and the wealth, it is also forbidden if it causes a great corruption like destroying the religion and concealing the truth from the coming generations and giving dominance to the enemies of the Muslims over them, because of this you will see a lot of the Akabir of the Shia refusing to make Taqqiyah in some curcumstances and they sacrificed themselves and souls for the sake of the religion.}

يقول آيتهم العظمى محمد صادق الروحاني في كتابه ( فقه الصادق )( 11/ 407-408 ):
[ إذا كانت التقية بحيث تجلب إلى المؤمن ذلة وحقارة وحطة عن شرافته ومقامه إذا كتم الحق ولم يظهره ، فإنه تحرم عليه التقية حينئذ ، ويجب عليه أن يعرج على قول الحق حتى لو استلزم أن يعرض نفسه وأمواله للنهب والهلاك ، ويستبدل الحياة الفانية الحقيرة في ولاية الظالمين بالحياة الباقية عند الله تعالى ]

Grand Ayatulah Muhammad Sadiq al Roohani says in his book “Fiqh al Sadiq” 11/407-408:
{If Taqqiyah brings upon the believer disgrace and degradation and lowers his honour and rank if he concealed the truth then in that situation Taqqiyah is HARAM for him and he has to speak the truth even if he has to face hardships which place his self and his wealth in peril, he exchanges the ephemeral pathetic life in the Wilayah of the oppressors with eternal everlasting life with Allah swt.}

يقول شيخهم فارس الحسون في تقديمه لكتاب ( إرشاد الأذهان ) لعلامتهم الحلي ( 1 / 9-10 ):
[ الفقه يؤكد على تحمل غصص القتل مع العزة دفاعاً عن العرض والدين أهون من البقاء مع الذلة ، وذلك بذكره أحكام الجهاد مع المعتدين ، وتأكيده أن المقتول في سبيل الله حي والباقي مع الذلة هو الميت ].

Their Sheikh Faris al hassoun says while introducing the book “Irshad al Azhan” for their famous scholar al Helli 1/9-10:
{The Fiqh confirms that one must go through hardships and even death with honour while defending the family and religion, that is less easier than remaining alive with disgrace and this is by mentioning the Ahkam of Jihad against the enemies, it confirms that he who dies for Allah is alive with dignity and the one that accepts disgrace so he can live is dead.}

The Eighth truth:

Even though they claim that their Imam openly said that the Quran is corrupt in order to realize his purpose which was remaining alive YET we see that this purpose was NEVER realised according to the Shia anyway because they say that all of their Imams died either by the sword or by poison.

يذكر شيخهم الصدوق في كتابه ( عيون أخبار الرضا ) ( 2 / 193 ):
[ وجميع الأئمة الأحد عشر بعد النبي ( ص ) قتلوا منهم بالسيف وهو أمير المؤمنين والحسين عليهما السلام والباقون قتلوا بالسم قتل كل واحد منهم طاغية زمانه وجرى ذلك عليهم على الحقيقة والصحة ].

Their Sheikh al Saduq mentions in the book “Uyoun Akhbar al Reda” 2/193:
{And all of the eleven Imams after the prophet PBUH have been murdered with a sword such as Ameer Ali and Hussein PBUT while the others died with poison each by a tyrant of his time and this was actual true death.}

Comment: So in conclusion the Shia claim that Ja’afar bin Muhammad never protected the book of Allah and couldn’t protect his own life as he died in poison THUS he never fulfilled the purpose of an infallible future knowing Imam.

He started telling the people even his own shia that the Quran is corrupted thinking that by doing so he will escape with his life but he thought wrong and he was murdered by the tyrant of his time anyway.

By brother tripolysunni

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Shia believe in Al-Rajah [The Return]


Let me first quote you sunni point of view regarding this issue. So that any rafidi shia will not deceive you by saying that see: it is in your book & bla bla.

here is the Sahih hadith from sunni hadith:

قلت للحسن بن علي : إن الشيعة يزعمون أن عليا رضي الله عنه يرجع قال : كذب أولئك الكذابون لوعلمنا ذاك ما تزوج نساؤه ولا قسمنا ميراثه
الراوي: عاصم بن ضمرة المحدث: أحمد شاكر – المصدر: مسند أحمد – الصفحة أو الرقم: 2/312
خلاصة حكم المحدث: إسناده صحيح

Asim bin Dumrah said: I told al Hassan Bin Ali: The Shia claim that Ali may Allah be pleased with him will return, He said: Those Liars! They have lied because if we knew this then his wives wouldn’t remarry and we wouldn’t have divided his inheritance.

Source: Musnad Ahmad 2/312 and Mujama’a al Zawa’ed for al Haythami.
Hadith rank: Sahih.

Now, According to Al-Raj’ah, Shia imam Mehdi will ressurect all the Prophets, Imams, and pious Shia from their graves who will then live again on this earth a second time for one primary purpose: to view the humiliation of the enemies of Ahlel Bayt as justice is meted out on them.

Al-Raj’ah is a fundamental of the Shia faith. Orthodox Muslims [i.e. those of the mainstream Ahlus Sunnah] abhor this pagan and Hindu-like belief in reincarnation.

Imam al-Sadiq said:

“The one who does not believe in our return [Al-Raj’ah] and does not consider our Mutah to be Halaal is not from us.”

(al-Bihar, al-Majlisi, v53, p92, Hadith #101)

^^ This Hadith, which is considered Sahih by the Shia.

Shia alim sheikh sadooq believe in rajah:

sheikh sadooq believed in return of imams to life before al-qyamah.

http://www.rafed.net/books/aqaed/aleateqadat/04.html#18

Fatwas about The 12th Mahdi by Grand Ayatullah al Roohani:

من يغسّل الامام المهدي (عج) و يكفّنه و يدفنه؟
سوال: في عالم الظهور (ظهور الامام المهدي عج) بعدما يملأ الارض قسطا وعدلا كما ملئت ظلما وجورا، قرأت في بعض الروايات بأنه بعد ذلك يموت، فمن يغسّل الامام ويكفّنه و يدفنه؟ علما بأنه لا يغسّل الامام الا الامام؟
الجواب: باسمه جلت اسمائه
طفحت الروايات برجعة الامام الحسين عليه السلام في اواخر حياة الامام الحجة عليه السلام و هو الذي يغسل الحجة و يصلي عليه

Question: Who washes the Mahdi (AJ) and puts Kafan on him and buries him and as we know the only one who washes an imam is another imam?

Answer: There are plenty of narrations about the return of Hussein PBUH in the end of the life of the imam al hujjah(Mahdi) PBUH and he will wash him and pray on him.

link:http://www.istefta.com/question/6029

Comment:So why do shia need a Mahdi(Saviour) if everyone will come back to life and rule the earth? also they have narrations stating that there will be 12 Mahdis after the Mahdi.

we know that according to shias imam mahdi will take revenge from the killers of hussain when he comes, so if hz hussain(ra) himself is going to return then why won’t he himself do that task?

Maybe because Hussein (ra) is much weaker than the Mahdi so he can’t do it himself as he’ll get killed again… who knows, I Suggest send Roohani a Question telling him “Who will Wash Hussein RA after he comes back at the end of times?” then he’ll tell you that “Al Hassan will come back to life at the end of the life of Hussein and so on.. Like a Water cycle, it’s never ending”


سوال: هل القيام عند ذكر القائم مستحب ام مباح؟
الجواب: باسمه جلت اسمائه
الظاهر انه مستحب راجح لانه مروي عن الامام الرضا عليه السلام حيث كان يفعله كما في بعض الروايات عند ذكره (عج)، و فعله يدل علي الرجحان.

Question: Is standing up when when al Qa’em(Mahdi) is mentioned Mustahabb(Liked) or Mubah?

Answer: It is Mustahabb(Liked) because it was narrated from the Imam al Reda PBUH that he used to do it in some of the narrations when mentioning him(AJ).

Link:http://www.istefta.com/question/5295

سوال: هل للامام المهدي عج في عصر الغيبة زوجة و اولاد؟
الجواب: باسمه جلت اسمائه
ليس هناك ما يدل بشكل جزمي علي ذلك الا انه من البعيد جدا انه يبقي طيلة الحياة تاركا لهذا المستحب الذي هو من الامور المرغوب لله سبحانه، و هناك من ادعي اللقاء مع من ادعي انه من اولاده و ذلك يستلزم ان يكون له زوجة.

Question: Does Imam al Mahdi (AJ) during his Ghaybah have a wife and children?

Answer: There is no explicit evidence to prove this but it is very illogical that he would remain during all this period without doing this Mustahabb(Liked) act(Marriage) that Allah wishes for us, also there are those who claimed to have met people who in turn claimed to be his children and this requires that he must have a Wife.

Link:http://www.istefta.com/question/5294

سوال: الف: من هم اشد عداوة للامام المهدي؛ اليهود ام العرب عند الظهور؟ ب: هل هناك روايات تبين رجعة الامام الحسين و من ثم رجعة رسول الله و امير المؤمنين و ما صحت هذه الروايات؟ ج: تحاكم الاقليات في بداية عصر الامام (عج) طبقا لاي شريعة او قانون؟
الجواب: باسمه جلت اسمائه
الف: في رواية عن الامام عليه السلام انه بعد ظهور الامام المهدي (ع) و اجتماع الناس عنده يخرج لهم الامام الواح التوراة المدفونة في بعض الجبال فيجدون فيها اوصاف الامام و علائمه فلا يبقي يهودي الا و يعتنق دين الاسلام، و لا يبيقي بين الامام و اليهود عداوة، و بذلک يظهر الجواب عن السوال الاول. ب: يقول العلامة المجلسي (ره) کيف يشک مومن بحقيقة الائمة الاطهار عليهم السلام فيما تواترعنهم في قريب من مائتي حديث صحيح رواها نيف و اربعون من الثقات العظام و العلماء الاعلام في ازيد من خمسين من مولفاتهم، و في کثير من الرويات ما دل علي ان الامام المهدي عليه السلام لا يفارق الحياة االا بعد ان يرجع الامام الحسين عليه السلام الي هذه الدنيا و يسلم الامام المهدي اليه الحکم و القيادة، و في جملة من الرويات و الزيارات المروية ما يدل علي رجوع ساير الائمة ايضا. ج: الظاهر انه لا يجوز بعد بعثة النبي (ص) التحاکم لغير شريعته حيث ما سواها فهو منسوخ لها.

Question: (A) Which will be the worst enemies of the Mahdi when he appears; the Jews or the Arabs?

(B) Are there narrations clarifying the raja’ah(return) of the Imam Hussein and the Prophet and Ameer al mumineen(Ali) and what is the authenticity of these narrations?

Answer: (A) The Imam PBUH narrated that when the Mahdi PBUH appears, the people gather around him and he will extract from a mountain the buried Tablets of the Torah and they will find his description in them thus all the Jews will adopt Islam and there will be no enimity between the Imam and the Jews. From that you can conclude the answer to your first question.

(B) al Allamah al Majlisi says: how can a believer doubt the truth of the pure Imams PBUT, what is Mutawatir(100% Authentic) from them in around 200 SAHIH hadiths narrated by around 40 trustworthy narrators and great scholars in more than 50 of their books proving that Imam al Mahdi PBUH will not die until Imam Hussein PBUH returns to this life and he gives him the leadership, also in a couple of narrations and Ziyarat we find what hints towards the return of all Imams.

link:http://www.istefta.com/question/5289

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