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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