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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Who are ‘Ahlus Sunnah wal Jamaah’ from Shia books?

بسم الله الرحمن الرحیم

Translation by Hani (aka TripolySunni)
Comments by 13S2010
Posted by 13S2010
Who are the People of Sonnah and Community? Lets read some Shia narrations:

و عن أبي سلمه عن أبي سعيد الخدري رضي الله عنه عن النبي (صلى الله عليه وآله وسلم) قال … و ليس على من مات على السنة و الجماعة عذاب القبر و لا شدة يوم القيامة يا محمد من أحب الجماعة أحبه الله و الملائكة أجمعين

The Prophet (SAWS) said: One who dies upon Sunnah and Jama`ah shall not witness the punishment of the grave nor the trials of the day of judgement. O Muhammad, he who loves the Jama`ah then Allah shall love him and all angels.

Online reference from Shia website here.

So those who die upon the belief of AhlSunnah wal Jama’ah (People of the Tradition and the Community) Allah (swt) will save them from the punishment of the grave and the day of Judgement. Moreover, those who love (follow) the way of AhlSunnah wal Jama’ah then Allah (swt) loves them.

Now here is another one:

قال النبي صلى الله عليه وآله: من مات على حب آل محمد مات شهيدا، ألا ومن مات على حب آل محمد مات مغفورا له، ألا ومن مات على حب آل محمد مات تائبا، ألا ومن مات على حب آل محمد مات مؤمنا مستكمل الايمان، ألا ومن مات على حب آل محمد بشره ملك الموت بالجنة،

ثم منكر ونكير، ألا ومن مات على حب آل محمد فتح له في قبره بابان إلى الجنة، ألا ومن مات على حب آل محمد جعل الله قبره قرار ملائكة الرحمة، ألا ومن مات على حب آل محمد مات على السنة و الجماعة، ألا ومن مات على بغض آل محمد جاء يوم القيامة مكتوبا بين عينيه ” آيس من رحمة الله ” ألا ومن مات على بغض آل محمد مات كافرا، ألا ومن مات على بغض آل محمد لم يشم رائحة الجنة

Prophet (SAWS) said: One who dies loving Aale Muhammad dies as a Shaheed, He who dies loving Aale Muhammad is forgiven, He who dies loving Aale Muhammad dies as a complete believer, He who dies loving Aale Muhammad the angel of death shall give him glad tidings of Jannah, then Munkar and Nakeer, He who dies loving Aale Muhammad in his grave shall be a door leading to Jannah, He who dies loving Aale Muhammad his grave shall be the dwelling place for the angels of mercy, He who dies loving Aale Muhammad shall die upon al-Sunnah wal-Jama`ah

[Kashf-ul-Ghumah, 1/108]

SubhanAllah! So those who love (follow) the Ale Muhammad (AhlulBayt) are the People of Sunnah and Community, Ahle Sunnat wa Jama’at.

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‘Pious’ Shia Scholar a psycho killer (of Sunnis)

By Hani (aka TripolySunni)
Posted by 13S2010

al-Salamu `Aleykum,

Al-Fayd al-Qudsi fî Tarjamah al-‘Allâmah al-Majlissî, is the name of the book written by the famous Shia scholar al-Muhaddith al-Nûrî al-Tabarsî in which he writes the biography of the famous Shia scholar al-Allâmah al-Majlissî, in this book the author writes also about another well known and famous Shia scholar who goes by the name of al-Mawla Haydar Ali al-Shirwânî, this man is the author of famous Shia books such as “Manâqib Ahl al-Bayt”. His father Mîrzâ Muhammad ibn al-Hassan al-Shirwânî was a student of Muhammad Taqî al-Majlissî who is the father of al-‘Allâmah Muhammad Bâqir al-Majlissî the author of “Bihâr al-Anwâr”.

Muhammad ibn al-Hassan al-Shirwânî married the daughter of Muhammad Taqî al-Majlissî, which makes Haydar Ali al-Shirwânî the nephew of Muhammad Bâqir al-Majlissî. Haydar Ali al-Shirwânî later married the daughter of Muhammad Bâqir al-Majlissî to become his son-in-law, this makes him really close to the Majlissî family.

In the introduction of the book “Manâqib Ahl al-Bayt” the researcher (Muhammad al-Hassun) says:

هو المولى حيدر علي ابن الشيخ المولى ميرزا محمد بن الحسن الشرواني، صهر المجلسي الثاني على ابنته التي كانت له من أخت أبي طالب خان النهاوندي. والشرواني نسبة إلى شروان

[He is al-Mawlâ Haydar Alî son of Sheikh al-Mawlâ Mîrzâ Muhammad ibn al-Hassan al-Shirwânî, the son-in-law of al-Majlissî II from his daughter through the sister of Abî Tâlib Khân al-Nahâwandî. And al-Shirwânî means that he is from the region of Shirwân.]

Let us see what this Shia scholar does in his free time by quoting this citation from “Al-Fayd al-Qudsi” page 250-151 and from “Bihâr al-Anwâr” volume 102, page 137:

قال في تتميم أمل الآمل مولانا حيدر علي بن المولى ميرزا الشيرواني كان فاضلا معظما و عالما مفخما كما علمناه من تعليقاته على المسالك و غيرها فإنها و إن كانت قليلة إلا أنها تدل على فضل محررها و بالجملة إنه من أهل الفضل مع أنه كان من أهل الزهد و التقوى أيضا إلا أنه ظهر منه أقوال مختصة به ينكر ذلك عليه و إن كان لبعضها قائل به من غيره سمعت أستادنا و استنادنا الفاضل الأعز و العالم الأكبر مولانا علي أصغر ( رهـ ) يحكي أنه كان يلعن جميع العلماء إلا السيد المرتضى و والده العلامة .و قد تحقق منه أنه كان يضيف أهل السنة إلى بيته و يصبر عليهم إلى أن تحصل له الفرصة و يتمكن مما يريد فيأخذ المدية بيده المرتعشة لكونه ناهزا في التسعين فيضعها في حلق أحدهم فيقتله بنهاية الزجر .و الحيدرية المنسوبة إليه كانوا يصومون فيريدون أن يفطروا بالحلال فيمشون إلى دكاكين أهل السنة أو بيوتهم فيسرقون شيئا و يفطرون به و من آرائهم عدم رجحان صوم يوم الإثنين أو حرمته و إن وافى يوم الغدير و منها حكمهم بخروج غير الإمامية من دين الإسلام و الحكم بنجاستهم و كذا من شك في ذلك إلى غيرها من الآراء و رأيت منه رسالة حكم فيها بوجوب الاجتهاد على الأعيان كما هو رأي علماء حلب و أشبع الكلام في ذلك لكنه مزيف انتهى .

و له رسالة في تنجس غير الإمامي و خروجهم عن الإسلام و للمولى زين الدين الخوانساري رسالة في الرد عليه .

[He said in “Tatmim Amal al-Aamil”(book of biographies written by `Abdul-Nabi bin Muhammad Taqi al-Qazwini): “Our Mawlâ Haydar Alî son of Mawlâ Mîrzâ Muhammad ibn al-Hassan al-Shirwânî, he was a virtuous, venerated and great scholar like we knew from his commentaries on al-Masalik and other works even if only little but they show the value of their writer. In brief, he is from the noble people, (but) even though he was from the people of asceticism and piety he also said some things that may lead us to reproach him even if others said them as well. I heard our professor and virtuous reference, the grand scholar Mawlâna `Ali Asghar (rah) say that he(Haydar Alî Shirwânî) used to curse all scholars except al-Sayyed al-Murtadâ and his father al-`Allamah.

And it has been verified about him that he used to receive Ahlul-Sunnah at his place as guests, and he used to exercise patience with them until he gets a chance to fulfill his aim, he would then take a knife with his trembling hand because he was near his nineties, and he would plunge it in their throat killing them after making them suffer.

And al-Haydariyyah(sect) which is attributed to him, used to fast and when they needed to break their fast in a Halal way, they would seek the shops or homes of Ahlul-Sunnah in order to steal anything and consume it on Iftar, also from their opinions is the non-desirability of fasting on Monday or its impremssibility even if it coincided with the day of Ghadeer, and from their opinions is that all non-Imamis are outside the folds of Islam, and they are impure and so are those who doubt this matter and other opinions, and I saw from him a Rissâlah(research paper) in which he ruled that it is obligatory for the elites to practice al-Ijtihâd as was the opinion of the scholars of Aleppo(Halab) and it has been discussed thoroughly and it is forged.”

And he has a Rissâlah about the Najasah of the non-Imami and that they are not in the folds of Islam, and al-Mawlâ Zain al-Deen al-Khawansârî wrote a Rissâlah to refute him.]

After you have discovered the truth of this great venerated Shia scholar, let us read what their scholar al-Khawansârî wrote about him in “Rawdât al-Jannât”:

المولى الفاضل ، المشتهر بالمولى حيدر علي

[The virtuous Mawlâ, famous with the name al-Mawlâ Haydar Alî.]

While Muhsin al-Âmîn wrote about him in “A’yân al-Shî’ah”:

كان عالماً فاضلاً
[He was a virtuous scholar.]
And here is the document below:
Special thanks to the brothers at ““wal-Salamu `Aleykum,

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The Contradictions Of Shiasm

Article By Farid 
Posted by 13S2010

Alsalam alaykum,

These are all my personal views, and most of you [Shia Members] here will disagree with my conclusions. However, I know that deep down, you will agree with some of my points.

As everyone knows, lies, in Islam, were firstly attributed to the Prophet (صلی الله علیه واله). There is no doubt about this. However, with the passage of time, hadith fabricators noticed that there are others whose views have weight as well. These include, the sahaba, the scholars of the tabi’een, and yes, some of the descendants of the Prophet (صلی الله علیه واله). The great thing about attributing narrations to these three groups is that there is a bigger chance of these fabrications being overlooked. This can be easily observed today, since we have collections of forged narrations like that of Ibn Al-Jawzi. These mainly revolve around the Prophet (صلی الله علیه واله) and nobody else, since it is natural that the scholars will focus their efforts on cleansing the hadith of the Prophet (صلی الله علیه واله) from the fabrications.

Carrying on, we do not find too much confusion in the hadiths of the early Imams. We do not find much confusion being attributed to Ali, or his two sons, or Zain Al-Abideen to the extent that we find with the latter Imams. Here, I am talking about Shia sources of hadith, of course.

Reasons for fabrications in both sects are usually similar. They include political motivations, financial (i.e. sadaqa related, fruit vendor narrations, etc), fiqhi viewspersonal opinions, mathhab based, etc.

There is no doubt that the majority of the contradictions that occur in Shia hadiths can be found in the narrations of Al-Baqir and Al-Sadiq. Without coming at this with any modern Shia preconceptions, it seems as though these contradictions are the cause of fabrications. You see, both Al-Sadiq and Al-Baqir were from Al-Madinah, when most of their students were from Kufa. It is not hard to imagine that the distance from the two Imams gave them the ability to freely attribute false narrations to them.

However, one day, something strange happened. A man, in Kufa, attributed something to Al-Sadiq that contradicted one of his known views. This could be anything from a view on salatzakattafseer, etc. The Kufan, had nowhere to run. He was caught lying without a doubt, since the view of Al-Sadiq was a popular one that was transmitted by several students. At that point, he said, “He said this out of taqiyyah!” 

From that day onwards, taqiyyah became a cop-out for the contradictions within Shiasm. Every single lying Kufan can freely attribute whatever they wish to the Imam without fearing any repercussions.

Now, to be fair, I cannot simply blame this on the Kufans. It is also very likely that many of these fabrications occurred in Qum. However, there are roots to these issues that seem to have started in an earlier time, like the narration of Zurarah oftaqiyyah in Al-Kamil by Ibn Adi.

Carrying on, with the progression of time, scholars within the Imami circles emerged, and with them, their own sub-sects. Refer to Firaq Al-Shia by Al-Nawbakhti for the details. Hisham bin Al-Hakam, Hisham bin Salim, and Yunus bin Abdulrahman each had their own sub-sect with their own views on issues regarding ideology. Ironically, each sect, with their followers, attributed false narrations to the Imams in order to hurt the other sect. See the biographies of these men in Rijal Al-Kashshi, for they are filled with praise and condemnations of each of the sub-sect leaders.

Ironically, this happen within Sunnis circles as well, which is extremely natural when different sects try to one-up each other. Perhaps the most notorious example is the Hanafi narration that says, “Upon my nation will come a man that will be more harmful than Iblees, his name is Mohammed bin Idrees (Al-Shafi’ee), and Abu Hanifa is the bright light of my nation.” However, Sunni scholars, toss these narrations in the garbage bin, and treat them as fabrications, since the narrators are not reliable in the first place.

Sadly, this is not the view that many Shias hold towards these fabrications. Instead of rejecting the questionable narrations, we find them accepting BOTH the narrations of praise AND condemnations towards the leaders of the sub-sects. This is strangely explained away by arguing that the Imams condemned these men because of their closeness towards the Imams, and they didn’t want people to be aware of their closeness to them. Takim, the academic, argues that if this was the case, then the great Mohammed bin Abi Umair should have been condemned, and he never was, which landed him in prison for several years. Therefore, it isn’t logical to argue the Imams cursed and condemned people for their own safety, since the people that needed it the most didn’t receive it.

Taqiyyah, as a whole is extremely questionable. I have recently brought this up in another thread, and I don’t see a reason to include it here as well, for the benefit of all. In many cases, the specific rulings that the Imam is using taqiyyah for is an acceptable Sunni view. One member here argued that some early Sunnis wiped their feet instead of washing. I agreed. Yet, if that was the case, then why would the Imam need taqiyyah? If Sunnis weren’t being tortured or killed for these views, then why would the Imams be treated differently for those specifics? As we all know, Ibn Abbas believed that muta’a washalal. If Ja’afar Al-Sadiq said that muta’a was halal and that he was following the fatwa of Ibn Abbas, then who could lay a finger on him? Once again, let us not forget that this is Ja’afar Al-Sadiq we are talking about, a major Sunni scholar according to the Sunnis themselves.

Now, this may seem problematic to most of the Shia brothers here, but the more knowledgeable brothers know the answer to the above. You see, the will tell you that the Imams didn’t simply give conflicting narrations when they were in fear for their lives. No, they gave conflicting narrations for the sake of confusion, so that reliance will be on the Imams themselves instead of the Shias that have received the fatwas. Please refer to hadith #5 in Baab Ikhtilaaf Al-Hadith in Al-Kafi. I would appreciate it if someone with an English translation of it includes the narration here for the benefit of all.

This is sort of confusing though and I haven’t found a reasonable explanation for this. Let us say that the Imam taught Shia X that Isma’eel is the sacrificial son of Ibrahim. Then, he thought Shia Y that Ishaaq is the sacrificial son of Ibrahim. We would have these two conflicting views, and we wouldn’t be able to rely upon Shia X or Shia Y for information, and we would have to go to the Imam. However, Shia Z, when going to the Imam, will have a 50% chance of receiving the wrong answer. So, it doesn’t make sense for one to rely on the Imam when he is giving conflicting answers.

Technically, this leads us to the next gimmick that was used by early Shias. These are hadiths in which the Imams teach, “Do not reject any hadith you hear attributed to us.” Like the taqiyyah hadiths, these seem to have been formed when particular narrators felt that their narrations were being doubted. To put an end to this, they included explanations, which were attributed to the Imams, as to why it is forbidden for narrations for be rejected. I have briefly discussed this issue in THIS thread, but I was not satisfied with the answers I received. To keep it short. It seems as though no Shi’ee can objectively accept this hadith, since Shias reject Sunni narrations attributed to the Prophet (صلی الله علیه واله) and Ali, when found in Sunni sources. The only proper interpretation that can be applied to this hadith is: Do not reject any hadith (that is transmitted to you through a trustworthy source). This is a much more logical approach.

In any case, due to all the above, I find that Shiasm is a complete mess of contradictions.

However, I am not here to simply bash Shiasm. There are a few very simple methods that can be applied to fix these problems. The first is to correct one’s understanding of the hadith of: “Do not reject our hadiths,” to my suggested reasoning. The second, is to reject that every contradiction has occurred due to taqiyyah. The third, is to apply rijal to the narrations, and with that, you will actually get rid of most of the contradictions that you find in Shia hadiths. This has been applied by early Shia scholars, so there is no reason that you shouldn’t apply the same. I have discussed this thoroughly inTHIS thread.

May Allah guide us all.

(Inshallah, this will be my last thread and post. I know I have had a hard time keeping away from this place in the past, but real life has taken over unfortunately. So, I wish you all the best with everything.)


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