Infallible Imams cause differences between their followers


al-Salamu `Aleykum,

Shia scholar Yusuf al-Bahrani writes in his book “al-Duraral-Najafiyyah fil-Multaqatat al-Yusufiyyah”. vol.2 pg.300:

المشهور ‌بين‌ أصحابنا‌-‌ رضوان‌ اللّه‌ عليهم‌‌-‌ تخصيص‌ الحمل‌ ‌علي‌ التقية ‌في‌ الأخبار بوجود قائل‌ ‌من‌ العامة بذلك‌. و ‌ألذي‌ يظهر لي‌ ‌من‌ الأخبار خلاف‌ ‌ما هنالك‌، و ‌هو‌ أنهم‌ عليهم‌ السّلام‌ يوقعون‌ الاختلاف‌ ‌بين‌ الشيعة و ‌إن‌ ‌لم‌ يكن‌ ثمة قول‌ للعامة فمن‌ الأخبار ‌في‌ ‌ذلک‌ ‌ما رواه‌ ثقة الإسلام‌ ‌في‌ (الكافي‌) ‌في‌ الموثق‌ ‌عن‌ زرارة ‌عن‌ ‌أبي‌ ‌جعفر‌ ‌عليه‌ السّلام‌ ‌قال‌: سألته‌ ‌عن‌ ‌مسأله‌، فأجابني‌ ‌فيها‌، ‌ثم‌ جاء رجل‌ آخر فسأله‌ عنها، فأجابه‌ بخلاف‌ ‌ما أجابني‌، ‌ثم‌ جاء آخر فأجابه‌ بخلاف‌ ‌ما أجابني‌ و أجاب‌ صاحبي‌، فلما خرج‌ الرجلان‌ قلت‌: يابن‌ رسول‌ اللّه‌ ‌صلي‌ اللّه‌ ‌عليه‌ و آله‌ رجلان‌ ‌من‌ العراق‌ ‌من‌ شيعتكم‌ قدما يسألان‌، فأجبت‌ ‌کل‌ واحد منهما بخلاف‌ ‌ما أجبت‌ ‌به‌ صاحبه‌؟ ‌فقال‌: « يا ‌ زرارة، ‌إن‌ ‌هذا‌ خير لنا و لكم‌، فلو اجتمعتم‌ ‌علي‌ أمر لصدقكم‌ الناس‌ علينا، و لكان‌ أقل‌ لبقائنا و بقائكم‌».

[What is famous among our companions may Allah be pleased with them, is that Taqiyyah in their (as) narrations results from the opinions of the `Amah(Sunnies), but to me there are other reasons for this. It is that they (as) try to create difference among the Shia even if there weren’t any similar opinions from the `Amah(Sunnies). From these narrations is what Thiqat al-Islam narrated in al-Kafi, in the Muwaththaq from Zurarah, from abi Ja`far (as) that he said:

I asked him about a matter and he answered, then another man came and asked him about it and he gave a different than mine, then a third came and he gave a completely different answer. When the two men left I asked: “O son of Rassul-Allah (SAWS), two men from your Shia in `Iraq came and asked but you gave them both conflicting answers?” he (as) replied: “O Zurarah, this is goodness for us and for you, if you unite upon a matter then the people will believe (what you narrate) from us, and it would make our stay and your stay short.”]

Then he explains…

و لعل‌ السر ‌في‌ ‌ذلک‌ ‌أن‌ الشيعة ‌إذا‌ خرجوا عنهم‌ مختلفين‌؛ ‌کل‌ ينقل‌ ‌عن‌ إمامه‌ خلاف‌ ‌ما ينقله‌ الآخر، سخف‌ مذهبهم‌ ‌في‌ نظر العامة كذبوهم‌ ‌في‌ نقلهم‌، و نسبوهم‌ ‌إلي‌ الجهل‌ و ‌عدم‌ الدين‌، و هانوا ‌في‌ نظرهم‌، بخلاف‌ ‌ما ‌إذا‌ اتّفقت‌ كلمتهم‌، و تعاضدت‌ مقالتهم‌؛ فإنّهم‌ يصدقونهم‌ و يشتدّ بغضهم‌ لهم‌ و لإمامهم‌ و مذهبهم‌، فيصير ‌ذلک‌ سببا لثوران‌ العداوة

[Maybe the secret to this, is that if the Shia were to differ among each other, each one narrating from his Imam what contradicts the other, then their Madhab would appear silly in the eyes of the `Amah(Sunnies), they would accuse them of lying and fabricating their narrations, and they’d  accuse them of ignorance in religion, and they’d become lowly in their eyes. On the contrary, if they agreed on one word, they’d believe them and their hatred would increase for them and their Imam and Madhab, this becomes a cause of raging enmity.]

I say, it’s true.. your Madhab does look silly in our eyes so congratulations on your silly Madhab.

al-Bahrani continues…

و ‌من‌ ‌ذلک‌ ‌أيضا‌ ‌ما رواه‌ ‌الشيخ‌ ‌في‌ (التهذيب‌) ‌في‌ الصحيح‌ ‌علي‌ الظاهر ‌عن‌ سالم‌ ‌بن‌ ‌أبي‌ خديجة ‌عن‌ ‌أبي‌ ‌عبد‌ اللّه‌ ‌عليه‌ السّلام‌ ‌قال‌: سأله‌ إنسان‌ و أنا حاضر ‌فقال‌:

ربما دخلت‌ المسجد و ‌بعض‌ أصحابنا يصلّي‌ العصر و بعضهم‌ يصلّي‌ الظهر، ‌فقال‌:

«أنا أمرتهم‌ بهذا، ‌لو‌ صلوا ‌علي‌ وقت‌ واحد لعرفوا، فاخذوا برقابهم‌».

و ‌ما رواه‌ ‌الشيخ‌ ‌في‌ (العدّة) مرسلا ‌عن‌ الصادق‌ ‌عليه‌ السّلام‌ ‌أنه‌ سئل‌ ‌عن‌ اختلاف‌ أصحابنا ‌في‌ المواقيت‌، ‌فقال‌: «أنا خالفت‌ بينهم‌».

و ‌ما رواه‌ ‌في‌ (الاحتجاج‌) بسنده‌ ‌فيه‌ ‌عن‌ حريز ‌عن‌ ‌أبي‌ ‌عبد‌ اللّه‌ ‌عليه‌ السّلام‌ ‌قال‌: قلت‌ ‌له‌: إنّه‌ ‌ليس‌ ‌شيء‌ أشد علي‌ّ ‌من‌ اختلاف‌ أصحابنا. ‌قال‌: «‌ذلک‌ ‌من‌ قبلي‌».

و ‌ما رواه‌ ‌في‌ كتاب‌ (معاني‌ الأخبار) ‌عن‌ الخزّاز. عمن‌ حدثه‌ ‌عن‌ ‌أبي‌ ‌الحسن‌ ‌عليه‌ السّلام‌ ‌قال‌: «اختلاف‌ أصحابي‌ لكم‌ رحمة». و ‌قال‌: «‌إذا‌ ‌کان‌ ‌ذلک‌ جمعتكم‌ ‌علي‌ أمر واحد». و سئل‌ ‌عن‌ اختلاف‌ أصحابنا؟ ‌فقال‌ ‌عليه‌ السّلام‌: «أنا فعلت‌ ‌ذلک‌ بكم‌، و ‌لو‌ اجتمعتم‌ ‌علي‌ أمر واحد لأخذ برقابكم‌».

و ‌ما رواه‌ ‌في‌ (الكافي‌) بسنده‌ ‌فيه‌ ‌عن‌ موسي‌ ‌بن‌ أشيم‌ ‌قال‌: كنت‌ ‌عند‌ ‌أبي‌ ‌عبد‌ اللّه‌ ‌عليه‌ السّلام‌ فسأله‌ رجل‌ ‌عن‌ آية ‌من‌ (كتاب‌ اللّه‌)، فأخبره‌ ‌بها‌، ‌ثم‌ دخل‌ ‌عليه‌ داخل‌ فسأله‌ ‌عن‌ ‌ذلک‌، فأخبره‌ بخلاف‌ ‌ما أخبر ‌به‌ ‌الأوّل‌، فدخلني‌ ‌من‌ ‌ذلک‌ ‌ما شاء اللّه‌.

‌إلي‌ ‌أن‌ ‌قال‌: فبينما أنا كذلك‌ إذ دخل‌ ‌عليه‌ آخر فسأله‌ ‌عن‌ تلك‌ الآية، فأخبره‌ بخلاف‌ ‌ما أخبرني‌ و أخبر صاحبي‌، فسكنت‌ نفسي‌ و علمت‌ ‌أن‌ ‌ذلک‌ ‌منه‌ تقية.

[From that is what al-Shaykh narrated in al-Tahdheeb, in the Sahih `ala al-Dhahir, from Salim bin abi Hudhayfah, from abi `Abdillah (as), that he said: A man asked him while I was present: “Sometimes I come into the mosque and some of our companions are praying `Asr while others are praying Dhuhr.” he (as) replied: “I ordered them to do this, if they pray at one time they will be known and their heads would fall.”

And what al-Shaykh narrated in al-`Iddah, Mursal from the narration of al-Sadiq (as) that he was asked about the difference between our companions in timings, so he said: “I created this difference between them.”
And what he narrated in al-Ihtijaj with his Sanad to Hurayz, from abi `Abdillah (as) that he told him: “Nothing gets to me more than the difference of our companions!” so he (as) replied: “This was caused by me.”
Also what he narrated in the book Ma`ani al-Akhbar from al-Khazzaz, from he who told him, from abu al-Hasan (as) that he said: “The difference between my companions is a mercy for you.”
And he (as) said: “If ‘that’ should happen I shall gather you all upon one matter.”
And what he narrated in al-Kafi with his Sanad to Musa bin Ashiyam: I was with abu `Abdillah (as) so a man asked him about a verse from the book of Allah and he told him about it, then another one came in and asked him about the same verse but he gave a different answer, so that caused a lot of doubt in me (…until he says…) while I was sitting another one came so he gave him an answer different than mine and my companions, so I calmed down and realized it was Taqiyyah on his part.]

Finally he says…

و لعلك‌ بمعونة ‌ذلک‌ تعلم‌ ‌أن‌ الترجيح‌ ‌بين‌ الأخبار بالتقية ‌بعد‌ العرض‌ ‌علي‌ الكتاب‌) العزيز أقوي‌ المرجحات‌

[Maybe with the help of these, you can know that trying to figure out the correct narrations of Taqiyyah, is to present them to the book of Allah, and that is the strongest of means of outweighing between the evidence]

The reader can already tell that this is a big problem, especially when their scholars declare matters such as al-Mufid in “Tashih I`tiqadat al-Imamiyyah” pg.128-130:

العصمة من الله تعالى لحججه هي التوفيق واللطف والاعتصام من الحجج بها عن الذنوب والغلط في دين الله تعالى

[The infallibility given by Allah to his Hujaj(Imams) is the success and grace and the protection from sins and from making mistakes in the religion of Allah most high]

I ask, is there a bigger mistake than to play around with the interpretation of the Qur’an like the ‘infallible’ did in the narrations above?

Shia scholar Muhammad Rida  al-Muzaffar says in `Aqa’id al-Imamiyyah pg.65 when discussing the qualities that the Imam of the nation must have:

كما يجب أن يكون معصوما من السهو والخطأ والنسيان ، لأن الأئمة حفظة الشرع والقوامون عليه حالهم في ذلك حال النبي

[He also  needs to be protected from forgetfulness and mistakes, because the Imams are the preservers of religious laws, and those who oversee it, their condition in this regard is the same as the condition of the prophet]

I say, and since when the Prophet (SAWS) so proud of creating differences and manipulating rulings to please the tyrants?

Shia scholar Ja`far al-Subhani says in Adwa’ `ala `Aqa’id  al-Shi`ah al-Imamiyyah, pg.388:

يمكن الاستدلال على لزوم العصمة في الإمام بوجوه متعددة نورد أهمها :

الأول : إن الإمامة إذا كانت استمرارا لوظيفة النبوة والرسالة ، وكان الإمام يملأ جميع الفراغات الحاصلة جراء رحلة النبي الأكرم ( صلى الله عليه وآله ) ، فلا مناص من لزوم عصمته ، وذلك لأن تجويز المعصية يتنافى مع الغاية التي لأجلها نصبه الله سبحانه إماما للأمة ، فإن الغاية هي هداية الأمة إلى الطريق المهيع ، ولا يحصل ذلك إلا بالوثوق بقوله ، والاطمئنان بصحة كلامه ، فإذا جاز على الإمام الخطأ والنسيان ، والمعصية والخلاف ، لم يحصل الوثوق بأفعاله وأقواله ، وضعفت ثقة الناس به ، فتنتفي الغاية من نصبه ، وهذا نفس الدليل الذي استدل به المتكلمون على عصمة الأنبياء ، والإمام وإن لم يكن رسولا ولا نبيا ولكنه قائم بوظائفهما .

[We can prove the necessity of the Imam’s infallibility in different ways, from the most important of them:

Firstly: The Imamah being a continuation of the function of prophet-hood and message, and since the Imam fills all the gaps which resulted by the passing of the Prophet (SAWS), then in this case he certainly needs to be infallible, because if he were to sin then it would conflict with the reason of his creation in the first place as leader of the nation. The goal is to guide the nation towards the correct path, this cannot happen unless his sayings are trusted, and unless one can be comfortable that he speaks truth. If it were allowed for the Imam to make mistakes, or forget, or sin, or contradict himself, then his words and actions cannot be trusted, and the people’s trust in him would weaken, and this contradicts the reason of his appointment…]

What trust and what truth when the Imam are supposedly hell-bent on spreading lies and misguidance and deceiving even their own followers!? Truly, this contradicts the reason for their existence as guides in the first place.

By Hani
Posted by 13S2010

1 Comment

Filed under Articles, Infallibility issues with shia imams, Revealing Shia sect, Shia doctrine of Taqiyya

One response to “Infallible Imams cause differences between their followers

  1. Can there be a more idiotic foolish statement than this that ma’az Allah the infallible imams , the true successors of Mohahammad (saaws) the last Prophet of Islam cause differences between their followers .This amounts to questioning
    Allah , His Rasool and his Imamah .
    The faithless followers of munafeqeen have no other bussiness but to find faults in the affairs of the deen , its prophet , its saviours . The devout momin awaits the reappearence of the Imam e Zamanah(s) to come and get rid of all these infidels from the surface of this world

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