Monthly Archives: June 2012

How when & where to curse Sahaba – Shia scholar explains

al-Salamu `Aleykum,

Shia scholar Muhammad Nabi al-Tusirkani “محمد نبي التوسيركاني” wrote a small note in his book, he wrote “تنبيه” or in English “Attention” in order to grab the attention of the Shia readers, so let’s see what he wants the readers to know:

” تنبيه: اعلم أن أشرف الأمكنة والأوقات والحالات وأنسبها للعن عليهم – عليهم اللعنة – إذا كنت في المبال، فقل عند كل واحد من التخلية والاستبراء والتطهير مرارا بفراغ من البال: اللهم العن عمر، ثم أبا بكر وعمر، ثم عثمان وعمر، ثم معاوية وعمر، ثم يزيد وعمر، ثم ابن زياد وعمر، ثم ابن سعد وعمر، ثم شمر وعمر، ثم عسكرهم وعمر. اللهم العن عائشة وحفصة وهند وأم الحكم والعن من رضي بأفعالهم إلى يوم القيامة“.

[Attention: Know that the most honorable of places and times and conditions and the best occasion to send curses on them – may they be cursed- is in the area of urination (i.e bathroom), so when you are free from urine say during each Takhliya and Istibra’ and Tathir continuously: “O Allah curse `Umar then Abu Bakr, and `Umar and `Uthman, and `Umar then Mu`awiyah, and `Umar then Yazid, and `Umar then ibn Ziyad, and `Umar then ibn Sa`d, and `Umar then Shamir, and `Umar then their armies, and `Umar. O Allah curse `Aisha and Hafsa and Hind and Umm al-Hakam, and curse the ones who are pleased with their actions until the day of judgement.”]

source: لئالئ الأخبار – La’ali’ al-Akhbar 4/92, by al-Muhaqqiq al-Tusirkani.

What a lovely religion this is.


When and Where to Curse Sahaba

Aamili mentioned this Tusirkani in his book ‘Intisar’ as

وفي كتاب لآلي الأخبار لعمدة العلماء والمحققين محمد التوسيركاني

in his book La’ali al-akhbar by the chief of Ulemas and Muhaqqiqeen Muhammad Tusirkani.

Intisar, Vol. 2, p. 18

So these are the words of the Chief of Shia Ulemas.

Translation by Hani (aka TripolySunni)
Scan +  info about the scholar by Kalaam
Posted by 13S2010


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The reality of Shia Rijal Books by Khamenei

بسم الله الرحمن الرحیم

By 13S2010

Ayatolah Ali Khamenei says in his book ‘Usul al-arba’a fi ilmi Rijal’ pg 50-51: “According to the experts of this art (Ilm Hadith) our Rijaal Books Rijal Najashi, Rijal Kashi, BarqiGhadaeri etc have been distorted and displacements have taken place and they have been damaged greatly.  The authentic copies/versions of these books have not reached the sons of our generation.”

ايت الله العظمي علي خامنه اي: بناءً على ما ذكره الكثير من خبراء هذا الفن، أن نسخ كتاب الفهرست كأكثر الكتب الرجالية القديمة المعتبرة الأخرى مثل كتاب الكشي والنجاشي والبرقي والغضائري قد ابتليت جميعاً بالتحريف والتصحيف، ولحقت بها الأضرار الفادحة، ولم تصل منها لأبناء هذا العصر نسخة صحيحة.

الأصول الأربعة في علم الرجال سماحة آية الله العظمى السيد علي الخامنئي صفحه 50 و 51

Scan + Farsi translation:

Reality of Shia Rijal Books

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When Shia narrations conflict, take the saying of the latter Imam

al-Salamu `Aleykum,

We previously presented a big amount of authentic Shia narrations stating that wine is pure, and another big groups of Shia narrations stating the opposite, here is the link:
Wine is pure or impure according to Imams?

And we showed that there was no room for Taqqiyah since Ahlul-Sunnah have a difference of opinion.

As you all know most of these narrations and most of the Shia narrations come from al-Sadiq and al-Baqir, so Nader(a shia) said that since there exists a narration from later Imams such as abu al-Hassan Musa al-Kathim, then we should always take the narrations of the later Imams when there is conflict:

Nader said:

Salaamun `Alaykum,

There is also a rule in Shee`ah Hadeeth science is if there are two authentic hadeeth, then take the stronger chain or take the hadeeth from the latter Imaam.

Wa `Alaykum Assalaam

However, I have a problem with taking the Hadith from the Later Imams for the following reason…

Shia scholar al-Jawahiri says in “Jawaher al-Kalam” (1/413) & (2/15):

روايات القاظم أقرب إلى التقية من روايات الباقر, بل الصادق, فتحمل حينئذ على التقية

[The narrations of al-Kathim were closer to being Taqqiyah than the narrations of al-Baqir, or even al-Sadiq, so they would be counted as Taqqiyah.]

إن في زمن القاظم, كانت التقية في زمانه في غاية الشدة

[In the time of al-Kathim, Taqqiyah was extremely used.]

And the Shia scholar writes in the footnotes of “Majma` al-Fa’idah wal-Burhan” by al-Waheed al-Bahbahani pg164:

فيظهر منه أن روايته عن الكاظم كان تقية, و يؤيده نهاية شدة التقية في زمانه, و لذا قد كثر منه ما يوافق التقية
[So this shows that his narrations from al-Kathim were Taqqiyah, this is backed by the state of extreme Taqqiyah in his time, and so lots of what we got from him is Taqqiyah.]

So the question now is this, how can you trust the narration coming from a man who is in an extreme state of Taqqiyah

By Hani (aka TripolySunni)
Original link
Posted by 13S2010

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Ayatullah Kamal Al-Haidari exposed by shia callers – كمال الحيدري

Sayyed Kamal Al-Haidari exposed by Shia callers. 


Shorter  Version:


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Analysis of narrations quoted in Shi’ite Encyclopedia

بسم الله الرحمن الرحیم

By Muhammad Moin
Posted by 13S2010

 Brief Introduction

All praises due to Allah, and May His peace and blessings be upon His Last and Final Prophet Muhammad, and upon his family and companions.

Shia Encyclopedia has great fame among Shias so called internet debaters. They rely on this online encyclopedia assuming it to be a great research. But the fact is this work is full of weak and fabricated narrations. This Takhreej is a small effort to analyze the authenticity of narrations present outside the two Sahih.

Notes: –

  • This Takhreej does not include those narrations which are in any of the two Sahih Books.
  • Normally while describing the Isnad I end up with the name of Sahabi without mentioning whether it is Marfoo’ or Mawqoof. In these cases the Isnad would be Marfoo’ from Prophet (SAW), except if I made it clear that it is Mawqoof.

In many cases I do not discuss the narrator in detail. That is due to the ruling being so clear regarding him, or it may be that I have discussed it at some other place.

===> Start reading here

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Alteration of a narration of al-Kafi by Shia – hiding their ugly beliefs

بسم الله الرحمن الرحیم
اسلام علیکم

The original narration is this:

« عَلِی بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْقُرْآنَ الَّذِی جَاءَ بِهِ جَبْرَئِیلُ ع إِلَى مُحَمَّدٍ ص سَبْعَةَ عَشَرَ أَلْفَ آیة»
(الكافی، ج‏2، ص: 634، دار الکتب اسلامیه _تهران،ط4)

Imam Jafar (as) said: “The Quran that Gibrael (as) brought to Muhammad (saw) had 17,000 verses”.

According to Majlisi the narration is Authentic:(مرآة العقول، ج‏12، ص: 525، مجلسی ؛ دار الکتب اسلامیه_تهران،ط2)

Majlisi says about this narration:

«الحدیث الثامن و العشرون‏: موثق. و فی بعض النسخ عن هشام بن سالم موضع هارون بن مسلم، فالخبر صحیح و لا یخفى أن هذا الخبر و كثیر من الأخبار الصحیحة صریحة فی نقص القرآن و تغییره، و عندی أن الأخبار فی هذا الباب متواترة معنى، و طرح جمیعها یوجب رفع الاعتماد عن الأخبار رأسا بل ظنی أن الأخبار فی هذا الباب لا یقصر عن أخبار الإمامة فكیف یثبتونها بالخبر.» (مرآة العقول، ج‏12، ص: 525، مجلسی ؛ دار الکتب اسلامیه_تهران،ط2)

Help needed in correcting the translation:

Hadith 28: It is Authentic. In some copies Harun bin Muslim is mentioned instead of Hisham bin Salim.Therefore, this narration is Authentic. It is not hidden that this narration and most of these Authentic narrations are clear about corruption and alteration of Quran. In my view the narrations of Tahreef of Quran are Mutawatir and throwing all these narrations makes the Hadith system unreliable rather I think that narrations of Tahreef are not less than the narrations of Imamate [thus if not accepting the narrations of Tahreef] how are they going to prove Imamate from narrations?

So the narrations of Tahreef of Quran are not only Mutawatir but they are also not less than the narrations of Imamate.

Now the altered one: In this version they replaced 17000 with 7000. Published by Darul Hadis Qum.

They replaced سَبْعَةَ عَشَرَ أَلْفَ آیة with سبعة آلاف آیة .

«عَلِی بْنُ الْحَكَمِ، عَنْ هِشَامِ بْنِ سَالِمٍ‏:عَنْ أَبِی عَبْدِ اللَّهِ علیه السلام، قَالَ: «إِنَّ الْقُرْآنَ الَّذِی جَاءَ بِهِ جَبْرَئِیلُ علیه السلام إِلى‏ مُحَمَّدٍ صلى الله علیه و آله‏ سَبْعَةَ آلَافِ‏ آیةٍ».
(الكافی، ج‏4، ص: 675، دار الحدیث _قم،ط1)


Original Article in Farsi
Thanks to

By 13S2010

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Shia alteration of a Shia narration about Fatima (ra)

By Farid
Posted by 13S2010

Alsalam alaykum,

This argument was initially made around a year ago, but I don’t think that many people here are aware of it, so I decided to share it with you all.

The following hadith is from Al-Kafi:

بَابُ صَوْمِ الْحَائِضِ وَالْمُسْتَحَاضَةِ
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا أَوْمِنْ دَمِ نِفَاسِهَا فِي أَوَّلِ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ ثُمَّ اسْتَحَاضَتْ فَصَلَّتْ وَصَامَتْ شَهْرَ رَمَضَانَ كُلَّهُ مِنْ غَيْرِ أَنْتَعْمَلَ مَا تَعْمَلُ الْمُسْتَحَاضَةُ مِنَ الْغُسْلِ لِكُلِّ صَلَاتَيْنِ فَهَلْ يَجُوزُ صَوْمُهَا وَ صَلَاتُهَا أَمْ لَا فَكَتَبَ ( عليه السلام ) تَقْضِي صَوْمَهَا وَ لَا تَقْضِي صَلَاتَهَا إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله ) كَانَ يَأْمُرُ فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهَا وَ الْمُؤْمِنَاتِ مِنْ نِسَائِهِ بِذَلِكَ ـ

Translation by brother Hani: Abu ‘Ali al-Asha’ari from Muhammad ibn ‘Abdul-Jabbar from ‘Ali ibn Mehzayar: I wrote to him(Imam) may peace be upon him: A woman was purified from her Haydh(bleeding in Menstruation) on the first day of the month of Ramadhan then she had Istihadah(False Menstruation) and she fasted and prayed during the entire month of Ramadhan without doing Ghusl(purifying her body) before every prayer so are her prayers and her fasting accepted? He peace be upon him wrote back: She must repeat her Siyam(Fasting) but not her Salat(prayer), the Prophet SAWS used to order Fatima peace be upon her and the believing women to do this.

I say: Most Shias here are aware that the common Shia view is that Fatima (as) does not menstruate. The chain is authentic according to Shia standards so this misconception should be rejected. Al-Tusi in Tahtheeb Al-Ahkaam records this narration as well.

Now, pay attention to this bit:

أبى رحمه الله قال حدثنا سعد بن عبدالله قال حدثنا احمد بن ادريس عن محمد بن احمد عن محمد بن عبدالجبار عن علي بن مهزيار قال: كنت اليه امرأة طهرت من حيضها او من دم نفاسها في اول يوم من شهر رمضان ثم استحاضت فصلت وصامت شهر رمضان كله من غيرأن تعمل كما تعمله المستحاضة من الغسل لكل صلاتين هل يجوز صومها وصلاتها ام لا؟ فكتب تقضي صومها ولا تقضى صلاتها لان رسول الله صلى الله عليه وآله كان يأمر المؤمنات من نسائه بذلك.

This is the exact same hadith, but from Ilal Al-Shara’i’i by Al-Saduq instead. The only difference is that at the end of the hadith, we find that the name of Fatima was removed. Al-Saduq, in his other book Man la yahtharhu al-faqeeh ended up with the same narration.

In conclusion, we are left with three possibilities:

1) Al-Saduq tampered with the hadith
2) Al-Saduq’s father tampered with the hadith
3) Sa’ad bin Abdullah, one of the greatest Shia narrators of his time, tampered with the hadith

I ask the Shias of this board to do the honourable thing and AVOID derailing the thread. If you have other arguments that are non-related, then please create another thread for them. Thank you.

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