Monthly Archives: October 2011

Shia Scholar humiliates himself in shia/sunni debate


Debate between a Shia Scholar Hassan Allahyari and Sayyed Khobaib Sadaat, a Sunni Scholar.

The Shia scholar doesn’t believe that Sahaba are Muslim including the best of them Sayyedna Abubakr Siddiq (ra) and Sayyedna Umar al-Farooq (ra). He tries to use a verse of Quran against these two personalities but it results in his humiliation.

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Importance of following the Companions (Sahaba) from Shia Sources


بسم الله الرحمن الرحیم

In the this article we will use two reliable and well-known sources of the Shia such as Tafsir al-Mizan and Sahife Sajadia. We first start with the Tafsir al-mizan work of a well-known Shia scholar, Allameh Muhammad Husayn Tabatabaei.

Ayatollah: Muhammad Husayn Tabatabaei
Tafsir: Mizan

Allah says in the Quran:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. [9:100]

Check his sincere Tafsir of the verse above. Go to http://www.holyquran…izan/index.html then go to Ayah 100 of Surah Al-Tawbah.

Here is the translation of the Tafsir (part of it):
“because God has not restricted the ‘those who follow them’ part therefore we conclude from the verse that this part ‘those who follow them’ relates to Muslims of all times who follow the Sabeqoon (Sahaba) therefore it is necessary to conclude that from the they of Be’sah till the end fo the world: Muslims who are not hypocrite will be divided into three groups those pioneers of immigrants those pioneers of helpers and those who follow them the first two groups are not followers but they are Imams and are to be followed and the third group cannot see as those who are followed unless in a relative sense (i.e. we follow the third group who in turn follow the first two groups)”
BTW this is his son, Mostafa Husseini Tabatabaie (still alive in Tehran):

(The video is about the great status of the Sahaba)

He rejects: Infallibility/Rajah/Shia-Shirki Tawasul/Takfeer of the Sahaba/Knowledge of the unseen for Imams/Turbah in prayer (he got a nice article refuting it, and many Rafidi Khurafat, he is an “Ayatollah” himself, but he does not wear the priest habit anymore. Some believe he also does not believe in Wilayah/Imamah but is scared due to the pressure of the Iranian regime, for he can’t leave the country and is not allowed to preach in Mosques. Anyway his state of health is not the best and he can’t leave Iran anyway (some of his books are allowed to be published in Iran, some not, like refutations on some Rafidi beliefs).

This is his website: http://www.tabatabaie.net/

Subhanallah! there is not a SINGLE Ayah ordering us to follow “12 Imams” only, not a single Ayah saying:”Follow Ahl Al-Bait, those who follow Ahl Al-Bait are the victorious ones, Allah is pleased with them etc.”, yet, there is a clear-cut, MUHKAM Ayah telling us that those who followed the SABIQOON of the Sahaba (among them Ali, Omar, Abu Bakr etc.) in goodness, Allah is PLEASED with them. The same MUHAJIR SAHABA Sabiqoon overwhelmingly agreed on Abu Bakr the Siddiq of this Ummah.

Imam Sajad and his dua for those who follow the Sahaba (Companions) of Messenger of Allah (صلی الله علیه وسلم)

Imam Sajjad (zayn al ‘Abideen) rahimahollah says in Sahifeye Sajjadia, prayer number 4 (note Sahifa Sajjadya is considered as the mos important Du’a book of the Shia sect ):

You can read the full Dua on the Shia website: http://al-islam.org/sahifa/dua4.html

According to this book, Imam Sajad (considered by the Shia as their fourth divinely appointed Imam) used to pray with these words:

O God, and give to those who have done well in following the Companions, who say, Our Lord, forgive us and our brothers who went before us in faith (Al-Qur’an 59: 10) thy best reward; those who went straight to the Companions’ road, sought out their course, and proceeded in their manner. No doubt concerning their sure insight diverted them and no uncertainty shook them from following in their tracks and being led by the guidance of their light. As their assistants and supporters, they professed their religion, gained guidance through their guidance, came to agreement with them, and never accused them in what they passed on to them.” (Sahifeye Sajjadia – 4th Prayer) 

ALLAHO AKBAR! HOW CLEAR IT IS. MAY ALLAH BE SATISFIED WITH ALI IBN AL HUSSEIN (Zayn al abideen).

Since always Rafidha claim that they follow the Ahlelbayt and we the Sahaba (which is a ridiculous statement since the Ahlelbayt are Sahaba aswell).

Contrary to what they suggest (about referring to Ahlalbyat), Aliebnel Husayn in his book Sahifeye Sajjadia (which is considered as a very reliable book by Zaidi and Imami Shia scholars) advises us to learn our religion from the companions of the Prophet صلی الله علیه وسلم (which is quite ironically is exactly what Ahl Al Sunna are trying to do).

Article written by brother Faylaq Omar (Member of Islamic-Forum.net) and edited and formatted by us. 

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Study on the authenticity of Hadith al-Thaqalayn in the books of the Shia


A complete Takhreej of the Hadith of the “two weighty things” in arabic and a study of its authenticity from the books of the Shia by brother Taqi al-Deen al-Sunni in which he proves that this Hadith is not Mutawatir in the books of the Shia, download from: here

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Mutah and status of women


Some points regarding Mutah marriage or temporary marriage… of course it’s not marriage at all and the Prophet PBUH prohibited it.

More info in arabic can be read: here & here

Point #1: The woman that married in mutah is nothing but a rented body.

From “Wasail ush-shia”:

[ 26407 ] 2 ـ وعنه ، عن أحمد بن إسحاق ، عن سعدان بن مسلم ، عن عبيد بن زرارة ، عن أبيه ، عن أبي عبدالله ( عليه السلام ) قال : ذكرت له المتعة ، أهي من الاربع ؟ فقال : تزوج منهن ألفا فانهن مستأجرات .

2 – And from him from Ahmad b. Ishaq from Sa`dan b. Muslim from `Ubayd b. Zurara from his father from Abu `Abdillah عليه السلام. He said: I mentioned mut`a (Woman) to him, is she from the four (Wives)? So he said: Marry a thousand of them, for they are rented women.

[ 26409 ] 4 ـ وعنه ، عن أحمد ، عن الحسين بن سعيد ومحمد بن خالد ، عن القاسم بن عروة ، عن عبد الحميد ، عن محمد بن مسلم ، عن أبي جعفر ( عليه السلام ) ، في المتعة : ليست من الاربع لانها لا تطلق ولا ترث وإنما هي مستأجرة .

4 – And from him from Ahmad from al-Husayn b. Sa`id and Muhammad b. Khalid from al-Qasim b. `Urwa from `Abd al-Hamid from Muhammad b. Muslim from Abu Ja`far عليه السلام regarding mut`a: She is not from the four (Wives) since she is not divorced nor does she inherit. And she is only a rented woman.

[ 26419 ] 14 ـ العياشي في ( تفسيره ) : عن عبد السلام ، عن أبي عبدالله ( عليه السلام ) قال : قلت له : ما تقول في المتعة ؟ قال : قول الله : ( فما استمتعتم به منهن فآتوهن أجورهن فريضة ) إلى أجل مسمى ( ولا جناح عليكم فيما تراضيتم به من بعد الفريضة ) قال : قلت : جعلت فداك ، أهي من الاربع ؟ قال : ليست من الاربع إنما هي إجارة ، الحديث .

14 – al-`Ayyashi in his Tafsir from `Abd as-Salam from Abu `Abdillah عليه السلام. He said: I said to him: What do you say regarding mut`a? He said: The saying of Allah “So those of them with whom you have done mut`a” to a named duration “then give them their wages as a duty.” He said: I said: May I be made sacrifice for you, is she from the four? He said: She is not from the four, it is only a renting – (al-hadith)

[ 26530 ] 1 ـ محمد بن يعقوب ، عن علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن بعض أصحابنا ، عن زرارة ، عن أبي جعفر ( عليه السلام ) قال : قلت له : الرجل يتزوج المتعة وينقضي شرطها ثم يتزوجها رجل آخر حتى بانت منه ثم يتزوجها الاول حتى بانت منه ثلاثا وتزوجت ثلاثة أزواج ، يحل للاول أن يتزوجها ؟ قال : نعم ، كم شاء ليس هذه مثل الحرة ، هذه مستأجرة وهيبمنزلة الاماء .
ورواه الشيخ بإسناده عن محمد بن يعقوب ، نحوه .

1 – Muhammad b. Ya`qub from `Ali b. Ibrahim from his father from Ibn Abi `Umayr from one of our companions from Zurara from Abu Ja`farعليه السلام. He said: I said to him: The man who marries in mut`a and her (or, its) stipulation (i.e. duration) expires then another man marries her until she separates from him then the first one marries her until she separates from him, thrice, and she married three husbands. It is allowed for the first one to marry her? He said: Yes, as much as he wants, this is not like the freewoman, this is a rented (or, hired) woman and she is of the status of the slave-girl.

And the Shaykh narrated it by his isnad from Muhammad b. Ya`qub likewise.

Point #2: Women which married in such marriage are equal to slave-women.

From “Wasail ush-shia” by Hurr al-Amili.

[ 26411 ] 6 ـ وعن علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن عمر بن اُذينة ، عن أبي عبدالله ( عليه السلام ) ، قال : قلت له : كم يحل من المتعة ؟ قال : فقال : هن بمنزلة الاماء .

6 – And from `Ali b. Ibrahim from his father from Ibn Abi `Umayr from `Umar b. Udhayna from Abu `Abdillah عليه السلام. He said: I said to him: How many are allowed in mut`a? So he said: They are of the status of slave women.

[ 26413 ] 8 ـ وعن عليّ ، عن أبيه ، عن ابن أبي عمير ، عن عمر بن اُذينة ، عن إسماعيل بن الفضل الهاشميّ قال : سألت أبا عبدالله ( عليه السلام ) عن المتعة ؟ فقال : إلق عبد الملك بن جريج فسله عنها فإن عنده منها علما ، فلقيته فأملى علي شيئا كثيرا في استحلالها ، وكان فيما روى لي فيها ابن جريج ، أنه ليس فيها وقت ولا عدد إنما هي بمنزلة الاماء يتزوج منهن كم شاء ، وصاحبالاربع نسوة يتزوج منهن ما شاء بغير ولي ولا شهود ، فاذا انقضي الاجل بانت منه بغير طلاق ، ويعطيها الشيء اليسير ، وعدتها حيضتان ، وإن كانت لا تحيض فخمسة وأربعون يوما ، قال :فأتيت بالكتاب أبا عبدالله ( عليه السلام ) فقال : صدق وأقر به ، قال ابن اذينة : وكان زرارة يقول هذا ويحلف أنه الحق إلا أنه كان يقول : ان كانت تحيض فحيضة ، وإن كانت لا تحيض فشهرونصف .

8 – And from `Ali from his father from Ibn Abi `Umayr from `Umar b. Udhayna from Isma`il b. al-Fadl al-Hashimi. He said: I asked Abu `Abdillah عليه السلام about mut`a. So he said: Go meet `Abd al-Malik b. Jurayj and ask him about it, for verily he has knowledge about it. So I met him and he dictated many things to me in regards to its being deemed lawful, and in what Ibn Jurayj narrated to me regarding it was that there is no time and number in it, she is only with the status of the slave women, one marries from them however many one wants. And the one who has four wives marries from them what he wants without a guardian or witnesses. So when the term is expired, she is separated (?) from him without divorce. And he gives her the simple thing. And her `idda is two menstruations. And that if she does not menstruate, then it is forty-five days. He said: So I brought the writing to Abu `Abdillah عليه السلام [and I presented it to him – in al-Kafi] and he said: He has spoken the truth and confirmed it. Ibn Udhayna said: And Zurara would say this and swear that it was the truth, except that he would say: If she menstruates, then a (single) menstruation, and if she does not menstruate, then a month and a half.

[ 26416 ] 11 ـ وبإسناده ، عن أحمد بن محمد بن أبي نصر ، عن أبي الحسن ( عليه السلام ) ، قال : سألته عن الرجل تكون له المرأة ، ( هل ) يتزوج بأختها متعة ؟ قال : لا ، قلت : حكى زرارة ، عن أبي جعفر ( عليه السلام ) ، إنما هي مثل الاماء يتزوج ما شاء ، قال : لا ، هي من الاربع .
قال الشيخ : هذان الخبران وردا مورد الاحتياط والفضل دون الحظر ، واستدل بما تقدم ، وحاصله كراهة الزيادة ولو للتقية ، وحديث عمار يحتمل الحمل على الانكار أيضا ، ويحتمل الحديثان إرادةالتشبيه يعني أنها كإحدى الاربع في تحريم الاخت جمعا وفي كثير من الاحكام لا في تحريم الزيادة .

11 – And by his isnad from Ahmad b. Muhammad b. Abi Nasr from Abu ‘l-Hasan عليه السلام. He said: I asked him about the man who has a wife does he [is it allowed for him to – in at-Tahdheeb] marry her sister in mut`a? He said: No. I said: Zurara related from Abu Ja`far عليه السلام that she is only like the slave women, one marries what one wants. He said: No, she is from the four.

The Shaykh said: These two reports have come by way of precaution and virtue without there being forbiddance, and he deduced it by what has preceded. And its sum is the dislike of increase even if for taqiyya. And it is possible to interpret the hadith of `Ammar as also being denial. And it is possible to interpret the two hadiths to mean similarity, meaning that she is like one of the four in regards to the forbiddance of the (marrying) the sister at the same time, and in much of the (other) rules, (but) not in regards to the forbiddance of increase.

[ 26417 ] 12 ـ محمد بن علي بن الحسين بإسناده عن الفضيل بن يسار ، أنّه سأل أبا عبدالله ( عليه السلام ) عن المتعة ؟ فقال : هي كبعض إمائك .
ورواه في ( المقنع ) مرسلا .

12 – Muhammad b. `Ali b. al-Husayn by his isnad from al-Fudayl b. Yasar that he asked Abu `Abdillah عليه السلام about mut`a. So he said: She is as one of your slave women.

And he narrated it in al-Muqni` mursalan.

[ 26418 ] 13 ـ عبدالله بن جعفر في ( قرب الاسناد ) : عن أحمد بن محمد بن عيسى ، عن أحمد بن محمد بن أبي نصر ، عن أبي الحسن الرضا ( عليه السلام ) قال : سألته عن المتعة ـ إلى أن قال :ـ وسألته من الاربع هي ؟ فقال : اجعلوها من الاربع على الاحتياط ، قال : وقلت له : ان زرارة حكى عن أبي جعفر ( عليه السلام ) إنما هن مثل الاماء يتزوج منهن ما شاء ، فقال : هي من الاربع .
أقول : عرفت وجهه .

13 – `Abdullah b. Ja`far in Qurb al-Isnad from Ahmad b. Muhammad b. `Isa from Ahmad b. Muhammad b. Abi Nas from Abu ‘l-Hasan ar-Rida عليه السلام. He said; I asked him about mut`a – until he said: And I asked him whether she is from the four. So he said: Put her from the four upon precaution. He said: And I said to him: Zurara related from Abu Ja`far عليه السلام that they are only like the slave girls, one marries from them as much as one wants. So he said: She is from the four.

I say: You have known its meaning.

Comment: So… I know I’ve already proven my point from their fatwas in previous posts but this shows you how low they can go with their rented slaves of pleasure… Do the Pious Shia Women accept this!? Your scholars destroyed your Madhab and reduced it to Mutah and Khums.

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Women in shiaism are considered as TOYS


1. نهج البلاغة للسيد الرض – Nahjul balagha by Syed al Radhi (ra)

61 – وقال عليه السلام: المرأة عقرب حلوة اللبسة

And (Ali)(as) said: “The woman is a sweet gripped scorpion.

الكافي للكليني (329 هـ) الجزء 2. 5 – Al Kafi by Shaikh Kulaini (ra) (329 AH), Volume 5

– عن أبي عبدالله (ع)قال: قال رسول الله (صلى الله عليه وآله): إنما المرأة لعبة، من اتخذها فلا يضيعها. ج 5 ص 510

From abi Abdullah (as) who said: The Prophet (pbuh) said: “Indeed the woman is a toy/doll, so whoever takes them should not waste them.” (Volume 5, Page 510)

عن أبي عبدالله (ع) قال: لا بأس أن ينام الرجل بين أمتين والحرتين، إنما نساؤكم بمنزلة اللعب. ج 5 ص 560

From Abi Abdullah (as) who said: “It is not problematic that the man sleeps between the slave girls and the free women, indeed your women are akin to the toys.” (Volume 5, Page 560)

عن عبدالملك بن عمرو قال: سألت أبا عبدالله (ع)مايحل للرجل من المرأة وهي حائض؟ قال: كل شئ غير الفرج، قال: ثم قال: إنما المرأة لعبة الرجل.ج 5 ص 539

From Abd al Malik b. Amru who said: I asked aba Abdullah (as) what is halal (permissible/legal) for the man of the woman while she is menstruating? Imam (as) said: “Everything other than the furuj.” He (narrator) said: Then he [Imam (as)] said: “Indeed the woman is the man’s toy.” (Volume 5, Page 539)

وسائل الشيعة: ج20 ص167 ب86 ح25324

Wasail al Shia by Shaikh Hurr al Amili (ra), Volume 20, Page 167, Section 86, Hadith no. 25324

عن أبي عبدالله (ع)قال: قال رسول الله (صلى الله عليه وآله): إنما المرأة لعبة، من اتخذها فلا يضيعها

From abi Abdullah (as) who said: The Prophet (pbuh) said: “Indeed the woman is a toy/doll, so whoever takes them should not waste them.”

وسائل الشيعة ج21 ص186 ـ ص206

Wasail al Shia by Shaikh Hurr al Amili (ra), Volume 21, Page 186-206

عن أبي عبد الله عليه السلام (قال:

لا بأس أن ينام الرجل بين أمتين والحرتين، وإنما نساؤكم بمنزلة اللعب

From abi Abdullah (as) who said: “It is not problematic that the man sleeps between the slave girls and the free women, indeed your women are akin to the toys.”

كتاب وسائل الشيعة ج 2 ص 321 ـ 340

Wasail al Shia by Shaikh Hurr al Amili (ra), Volume 2, Page 321-340

عن عبدالملك بن عمرو قال: سألت أبا عبدالله (ع)مايحل للرجل من المرأة وهي حائض؟ قال: كل شئ غير الفرج، قال: ثم قال: إنما المرأة لعبة الرجل

From Abd al Malik b. Amru who said: I asked aba Abdullah (as) what is halal (permissible/legal) for the man of the woman while she is menstruating? Imam (as) said: “Everything other than the furuj.” He (narrator) said: Then he [Imam (as)] said: “Indeed the woman is the man’s toy.

الحدائق الناضرة – المحقق البحراني – ج ٢٤ – الصفحة ٣٢٧

Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani (ra), Volume 24, Page 328

رواه في الكافي عن غياث بن إبراهيم عن أبي عبد الله عليه السلام (قال:
لا بأس أن ينام الرجل بين أمتين والحرتين، وإنما نساؤكم بمنزلة اللعب

It is narrated in al Kafi from Ghiyas b. Ibrahim from abi Abdullah (as) who said: “It is not problematic that the man sleeps between the slave girls and the free women, indeed your women are akin to the toys.”

ذخيرة المعاد (ط.ق) – المحقق السبزواري – ج ١ ق ١ – الصفحة ٧٢

Dhakhirah al Mu’ad by Muhaqqiq Sabzwari, Volume 1, Page 72

عن عبدالملك بن عمرو قال: سألت أبا عبدالله (ع)مايحل للرجل من المرأة وهي حائض؟ قال: كل شئ غير الفرج، قال: ثم قال: إنما المرأة لعبة الرجل

From Abd al Malik b. Amru who said: I asked aba Abdullah (as) what is halal (permissible/legal) for the man of the woman while she is menstruating? Imam (as) said: “Everything other than the furuj.” He (narrator) said: Then he [Imam (as)] said: “Indeed the woman is the man’s toy.

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Imams view about their un-reliable, un-loyal and back-stabbing followers: The Shias


Here are the views extracted by grand scholars of shia about the real past of rafidi shia itna asharia:

al-Sayyed Ni’imatullah al-Jazaeri says in his book:

وكان الصادق ( ع ) إذا ذكر أصحابه القائم ( ع ) وتمنوا لقائه .يقول : ( الذي عليكم هو العزم والإنتظار وتنالون به ثواب الشهادة وإن متم على فرشكم )مع أنهم لو بقوا إلى وقت خروجه ( ع ) لم يعاونه منهم إلا الأقل كما حصل مع الحسين ( ع ) وشيعة أبيه فأنهم كاتبوه ولما قدم عليهماسلموه الى القتل ” وياليتهم كفوا عن قتاله ومعاونة الظالمين عليه ” .الأنوار النعمانية 2 / 35

When al-Sadiq (a) was asked by his companions about al-Qaem (a) and that they wish to meet him, he would say: “You have to be diligent and you have to be patient, with this you will receive the rewards of Jihad even if you die on your beds.” Although even if they remained until his appearance (a) only a small minority among them will support him like what happened with al-Husein (a) and the Shia of his father who wrote for him and when he came to them they “handed him over to be killed” and I wished that they would only stop from fighting against him and supporting his oppressors.”

source: al-Anwar al-Nu’umaniyyah 2/35.

إلى أن اجتمع له في الظاهر الأنصار فدعى ( ع ) إلى الجهاد وشمر للقتال ,وتوجه بولده وأهل بيته من حرم الرسول ( ص ) نحو العراق للاستنصار بمن دعاه من شيعته على الأعداء , وقدم أمامه ابن عمه مسلم بن عقيل للدعوة إلى الله تعالى والبيعة له للجهاد , فبايعه أهل الكوفة على ذلك , وعاهدوه وضمنوا له النصرة والنصيحة , ووثقوا له في ذلك وعاقدوه , ثم لم تطل المدة بهم حتى نكثوا بيعته وخذلوه وأسلموه , فقتل بينهم ولم يمنعوه , وخرجوا إلى حرب الحسين ( ع ) فحصروه ومنعوه المسير إلى بلاد الله , وأضطروه إلىحيث لا يجد ناصراً ولا مهرباً منهم , وحالوا بينه وبين ماء الفرات حتى تمكنوا منه فقتلوه فمضى ( ع ) ظمآن مجاهداً صابراً محتسباً مظلوماً قد نكثت بيعته وانتهكت حرمته ولم يوفى له بعهد ولا رعيت فيه ذمة )تاريخ الأئمة من آثار القدماء من علماء الإمامية الثقات طبع بأمر آية الله العظمى شهاب الدين المرعشي النجفي : 289 , 290

Until he apparently gathered supporters so he called to Jihad and prepared for battle and headed with his children and family from the sanctuary of Rassul-Allah SAWS towards ‘Iraq to seek the aid and support of his Shia who called on him, before him his cousin Muslim ibn ‘Aqeel went to get their pledge of allegiance and to call to the cause of Allah, the people of Kufa gave him the pledge and oaths and the promises and they guaranteed him victory, it did not take long though before they turned on him and broke their pledge, they let him down and handed him over so he was killed in between them and they did not aid him, then they went to fight against al-Husein (a), they surrounded him and prevented him from fleeing and cornered him in an area where he could not escape, they prevented him from drinking the water of the river of Furat and when they saw the chance they killed him.

source: Tareekh al-Aimmah min Athar al-Qudamaa min ‘Ulemaa al-Imamiyah, pages 289-290 printed by the order of grand ayatullah Shihab-ul-Deen al-Mir’ashi al-Najafi.

جاء رجل إلى علي بن الحسين عليهما السلام فقال: قد آثرت الحجعلى الجهاد ، وقد قال الله عز وجل: ” إن الله اشترى من المؤمنين أنفسهم وأموالهمبأن لهم الجنة – إلى آخرها ” فقال له علي بن الحسين عليهما السلام: فاقرأ ما بعدها فقال :” التائبون العابدون الحامدون ” إلى أن بلغ آخر الآية فقال: إذا رأيت هؤلاء فالجهاد معهم يؤمئذ أفضل من الحج وروي أنه عليه السلام : قرأ ” التائبين العابدين إلى آخر الآية ” (1)من لا يحضره الفقيه 2 / 219

A man came to ‘Ali bin al-Hussein (a) and said: I preferred Jihad over Hajj, and Allah had said: “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise.” ‘Ali said to him: “read what comes after it” the man said: “the repentant, the worshippers, the praisers [of Allah], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah.” so ‘Ali said: When you meet these people then Jihad with them would be better than Hajj.

source: Man la Yahduruhu al-Faqih.

And this is explained below:

والغرض منه أن للجهاد شرائط ، منها القدرة والأتباع وإذا كان لنا أتباع يوفون بعهدهم فحينئذ نجاهد ولم يحصل للأئمة صلوات الله عليهم أمثال هذه الأتباع المذكورين في الآية .روضة المتقين في شرح من لايحضره الفقيه 4 / 76

What is meant by this is that Jihad has conditions such as ability and loyalty and he meant that if we had followers who would stick true to their promises then we will make Jihad, the Imams (a) never had such followers like the ones with the qualities mentioned in the verse.

source: Rawdat al-Muttaqeen fi Sharh Man la Yahduruhu al-Faqih 4/76.

الشرح قوله : ( إن الله غضب على الشيعة )لكثرة مخالفتهم وقلة إطاعتهم وعدم نصرتهم للإمام الحق .شرح أصول الكافي للمزندراني 6 / 40

The explanation of his saying: “Allah was angry with the Shia.”
This is because they oppose truth and they are disobedient and they never supported the truthful Imam.

source: Sharh Usool al-Kafi by al-Mazandarani 6/40.

وبهذا الاسناد عن محمد بن احمد عن الحسن بن الحسين اللؤلؤي عن محمد بن سنان،عن حذيفة بن منصور قال: كنت عند ابى عبد الله بالحيرة فاتاه رسول ابى العباس الخليفة يدعوه فدعا بممطرة له أحد وجهيه أسود والآخر أبيض فلبسه، ثم قال أبو عبد الله (ع): اما انى البسه وانا أعلم انه من لباس أهل النار. ( قال مؤلف هذا الكتاب )لبسه للتقية وإنما أخبر حذيفة بن منصور بانه لباس أهل النار لانه إئتمنه وقد دخل إليه قوم من الشيعة يسألونه عن السواد ولم يثق إليهم في كتمان السر فاتقاهم فيه .علل الشرائع للشيخ الصدوق 2 / 347

With this Isnad from Muhammad bin Ahmad from al-Hassan bin al-Hussein al-LuLuee from Muhammad bin Sinan from Huthyfah bin Mansour that he said: I was with Abu ‘Abdullah (a) in al-Heerah, the messenger of ibn ‘Abbas the Caliph came to him inviting him, so he wore a piece with one black side and one white side and said (a): “I wear it knowing that it is the clothing of the people of the fire.”
The author of the book said:
He wore it as Taqqiyah but he told Huthayfah bin Mansour because he trusted him and a group of Shia came to him asking him about wearing black but he did not trust them in keeping his secret so he used Taqqiyah with them.

source: ‘Ilal al-Sharae’e by al-Saduq 2/347.

( لم يكن أكثر أصحاب الأئمة قابلين لحفظ الأسرار )ملاذ الأخيار في فهم تهذيب الاخبار 13 / 321

The majority of the followers of the Imams were not able to keep secrets.

source: Malath al-Akhyar fi fahm Tahtheeb al-Akhbar 13/321.

( قال لي أبي ـ ونعم الأب كان صلوات الله عليه يقول :لو وجدت ثلاثة أستودعهم لأعطيتهم ما لا يحتاجون معه إلى النظر في حلالولا حرام ، ولا في شي إلى أن يقوم قائمنا قائم آل محمد عليهم السلام)بصائر الدرجات : 478/1 ، باختلاف وبسندين عن ذريح ، وحديث 3 عن أبي حمزة الثمالي ، عن أبي جعفر ( ع ) قال : سمعته يقول : إنّ أبي نعم الأب رحمة الله عليه يقول ـ إلى قوله ( ع ) إلى حلال ولا حرام وما يكون إلى يوم القيامة ، وعن الموردين في البحار 2 : 212 / 1 و 213/3 .

Abu ‘Abdullah (a) said: my father told me and he was a great father: “If I found three who are trustworthy I would have given them knowledge that they would no longer need to look into matters of Halal and Haram or anything else until our Qaem (a) rises.”

sources: basaer al-darajat 1/478, Bihar al-Anwar 3/213.

Comment: Yallah the Imams are always on Taqqiyah and the followers are un-trusworthy and un-reliable, what a great deviance all this produced.

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