Monthly Archives: September 2013

Belief in Taqiyya of Shia Imams Means Anyone Can Say Anything


بسم الله الرحمن الرحیم

A well-known saying among the Salaf (due to Imam Abdullah ibn al Mubarak, if I recall correctly) is, roughly from memory“Isnad is part of the religion; if it were not for isnad, anyone could have said anything.”

Now, why exactly does isnad prevent people from saying anything they like?

Well, if someone claims they have a hadith, we ask them who they heard it from. If they say “X told me”, we can check what he narrates from X by comparing it to what other students of X have narrated. For example, if we know those other students were reliable, we can evaluate whether X is truthful or accurate by this comparison, and can even detect outright forgeries. Thus, requiring people to cite their sources means we have an independent check on their accuracy or truthfulness, because the sources they cite had other students whose narrations we can access.

A Hypothetical Example: So let’s say someone, call him “Zurarah”, narrates a hadith, and says he heard it from Imam Malik. We can then go and look at what well-known students of Imam Malik narrated from him. Suppose the narration of this hadith by Zurarah from Malik differs significantly from the narrations transmitted of the same hadith transmitted by other students. We suspect Zurarah of forgery, and we go to him and say “How come this hadith of yours differs so much from what all other students of Imam Malik related?” Zurarah stutters and stumbles, and is unable to give a convincing reply. So we grade him as “weak” or “forger”, and his narrations are not used as proof.

Now this sort of cross-checking of narrations is a well-known method. (It is mentioned in Ibn Salah’s standard book on the sciences of hadith, and there is an article in English by Ifitkhar Zaman that applies it to a hadith of Sad ibn Abu Waqqas may Allah be pleased with him.) In a community where this sort of cross-checking goes on, forgers will be deterred from their activities, because they know they can be easily found out.

So now we have a clear understanding of why it is that isnad prevents people from saying whatever they like; liars and forgers know too well that there are ways of checking on the accuracy of their reports.

But this common-sense approach breaks down in Shia communities in which people think that the Imams practice taqiyya when narrating hadiths or teaching religious rulings.

Why is this exactly? What difference does the belief in the taqiyya of the Imams make?

Well, if someone claims they have a hadith from an Imam of the Ahl ul Bayt, we can again check his hadith against what others have narrated from the same Imam. If he agrees with the other narrators, all well and good. But what if he disagrees with the other narrators? In that case, we can’t reject his narrations or suspect him of weakness; he may be inaccurate or a liar, or it may be that the Imam was engaging in taqiyya that time. Thus, the belief in the taqiyya of the Imams means we lose the ability to detect weak or forging narrators. 

To illustrate this, consider

Another Hypothetical Example. So let’s say someone, call him “Zurarah”, narrates a hadith, and says he heard it from Imam Jafar, and we think Imam Jafar regularly practises taqiyya. We can then go and look at what well-known students of Imam Jafar narrated from him. Suppose the narration of this hadith by Zurarah from Jafar differs significantly from the narrations transmitted of the same hadith transmitted by other students. We suspect Zurarah of forgery, and we go to him and say “How come this hadith of yours differs so much from what all other students of Imam Jafar related?” Zurarah grins smugly, and with a twinkle in his eye, confidently says “Well, Imam Jafar engaged in taqiyya with the others.” Because we think Imam Jafar does often engage in taqiyya, we are forced to admit that this is a possibility. We therefore can’t downgrade Zurarah, and his reputation remains intact.(Note that Zurarah’s excuse would never work with Imam Malik, because nobody thinks Malik ever thought it was permissible for him to lie in transmitting hadiths.)

It’s worth thinking about this carefully. In a community which believes in the taqiyya of the infallible Imams, even when teaching religion and not under immediate threat, people can make things up and attribute them to the Imams without having to worry about getting caught through others cross-checking their narrations.

Muslims feel proud that because of isnad, people can’t just say anything they like.

But not to worry! The Shias came up with a brilliant response. By promoting the belief that the Imams engage in taqiyya without being under immediate threat, and even while narrating hadiths or issuing fatwas, it once again became possible for anyone to say anything they like. 

And just like Muslims argue that “Isnad is part of the religion”, the Shias claim that “Taqiyya is nine-tenths of the religion.” 

By means of their belief in the taqiyya of the Imams, the Shias have removed a key deterrent to liars and forgers, and have once again made it easy for liars and forgers to spread falsehood.

And Allah knows best!

By HughSlaman (member of Islamic-Forum.net)
Original Article link:

http://islamic-forum.net/index.php?showtopic=20668

4 Comments

Filed under Hadith science, Revealing Shia sect, Shia doctrine of Taqiyya

`Umar begins distributing the wealth starting with Ahlul-Bayt


al-Salamu `Aleykum,

This is not a rare narration, there’s a lot of chains and texts for this Khabar. We start with two authentic ones then we mention others.

From Musannaf ibn abi Shaybah:

حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: ثنا الْقَاسِمُ بْنُ مَعْنٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ، أَرَادَ أَنْ يَفْرِضَ لِلنَّاسِ، وَكَانَ رَأْيُهُ خَيْرًا مِنْ رَأْيِهِمْ، فَقَالُوا: ابْدَأْ بِنَفْسِكَ، فَقَالَ: «لَا، فَبَدَأَ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَفَرَضَ لِلْعَبَّاسِ ثُمَّ عَلِيٍّ حَتَّى وَالَى بَيْنَ خَمْسِ قَبَائِلَ حَتَّى انْتَهَى إِلَى بَنِي عَدِيِّ بْنِ كَعْبٍ

[Zayd bin al-Hubab told us (Thiqah Imam), al-Qassim bin Ma`n told us (Thiqah Imam Kufi), from Ja`far (al-Sadiq), from his father, that when `Umar wanted to distribute among the people, and he was the best of them in opinion, they said: “Begin with yourself.” So he said: “No, I begin with those closest to the Prophet (saw).” So he distributed to al-`Abbas then to `Ali the Khums and continued to do so for every tribe until he ended with bani `Adi bin Ka`b.]

حَدَّثَنَا وَكِيعٌ، قَالَ ثنا سُفْيَانُ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وَضَعَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ اسْتَشَارَ النَّاسَ، فَقَالَ: «بِمِنْ أَبْدَأُ؟» قَالَ: ابْدَأْ بِنَفْسِكَ؟ قَالَ: «لَا، وَلَكِنِّي أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَدَأَ بِهِمْ»

[Waki` told us (Thiqah Imam), Suffiyan told us (Thiqah Imam), from Ja`far, from his father, that he said: When `Umar was establishing the Diwans, he consulted the people. He asked: “With whom do I begin?” They said: “Begin with yourself?” He said: “No, but I shall begin with those closest to the Prophet (saw).” So he began with them.]

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ، قَالَ: ثنا حِبَّانُ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، أَنَّ عُمَرَ، أُتِيَ مِنْ جَلُولَاءَ بِسَبْعَةِ آلَافِ أَلْفٍ فَفَرَضَ الْعَطَاءَ فَاسْتَشَارَ فِي ذَلِكَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: «ابْدَأْ بِنَفْسِكَ، فَأَنْتَ أَحَقُّ بِذَلِكَ» ، قَالَ: لَا، بَلْ أَبْدَأُ بِالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِمَّنْ شَهِدَ بَدْرًا حَتَّى يَنْتَهِيَ ذَلِكَ إِلَيَّ، قَالَ: فَبَدَأَ فَفَرَضَ لِعَلِيٍّ فِي خَمْسَةِ آلَافٍ، ثُمَّ لِبَنِي هَاشِمٍ مِمَّنْ شَهِدَ بَدْرًا، ثُمَّ لِمَوَالِيهِمْ، ثُمَّ لِحُلَفَائِهِمْ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ حَتَّى يَنْتَهِي ذَلِكَ إِلَيَّ

[Muhammad bin `Abdullah al-Asadi told us, Hibban told us, from Mujalid, from al-Sha`bi, that they brought `Umar seven million from Jalula’, so he ordered their distribution and consulted. `Abdul-Rahman bin `Awf said: “Start with yourself, you have the most right.” He replied: “No, I shall begin with those closest to the Prophet (saw), those who witnessed Badr until I end with myself.” So he ordered that `Ali receive five thousand, then to bani Hashim, those of them that witnessed Badr, then to their servants, then allies, and he kept on going until his own turn.]

From al-Amwal lil-Qassim bin Salam:

قال : وحدثت عن عبد الوهاب بن عبد المجيد الثقفي ، عن جعفر بن محمد ، عن أبيه ، أن عمر ألحق الحسن والحسين بأبيهما ، وفرض لهما في خمسة آلاف وحدثني نعيم بن حماد ، عن عبد العزيز بن محمد ، عن جعفر بن محمد ، عن أبيه ، أن عمر فعل ذلك بالحسن والحسين

[He said: And I was told from `Abd Wahb bin `Abdul-Majeed al-Thaqafi, from Ja`far bin Muhammad, from his father, that `Umar followed `Ali by his sons al-Hasan and al-Husayn giving them five thousand. And Nu`aym bin Hammad (Imam Saduq) told me, from `Abdul-`Aziz bin Muhammad al-Darawardi (ٌHasan al-Hadith) from Ja`far bin Muhammad, from his father, that `Umar indeed did so with al-Hasan and al-Husayn.]

Additional reports from al-Amwal li ibn Zinjawayh:

حدثنا حميد قال أبو عبيد : أنا أبو النضر ، وعبد الله بن صالح ، عن الليث بن سعد ، عن محمد بن عجلان قال : لما دون عمر الديوان قال : بمن نبدأ ؟ قالوا : بنفسك فابدأ ، قال : لا ، إن رسول الله إمامنا ، فبرهطه نبدأ ، ثم الأقرب فالأقرب

حدثنا حميد قال أبو عبيد : وأنا إسماعيل بن مجالد ، عن أبيه مجالد بن سعيد عن الشعبي قال : لما افتتح عمر العراق والشام ، وجبي الخراج ، جمع أصحاب رسول الله صلى الله عليه وسلم ، فقال : إني قد رأيت أن أفرض العطاء لأهله الذين افتتحوه ، قالوا : نعم الرأي رأيت يا أمير المؤمنين ، قال : فيمن نبدأ ؟ قالوا : ومن أحق بذلك منك ؟ ابدأ بنفسك ، فقال : لا ، ولكني أبدأ بآل رسول الله صلى الله عليه وسلم ، فكتب عائشة أم المؤمنين في إثني عشر آلاف وكتب سائر أزواج النبي صلى الله عليه وسلم في عشرة آلاف ، ثم فرض بعد أزواج النبي لعلي بن أبي طالب خمسة آلاف : ولمن شهد بدرا من بني هاشم

حدثنا حميد أنا أبو نعيم ، أنا أبو بكر بن عياش ، عن عبد الله ، قال : سمعت ابن شهاب ، عن سعيد بن المسيب قال : لما أتي عمر بخمس الأعاجم قال : لا والله لا يظلني سقف بيت حتى أقسمه ، أين ابن عوف وابن الأرقم ؟ بيتا عليه ، ثم غدا عليه حين أصبح ، فكشف عنه ، فلما رآه قال : إن قوما أدوا هذا لأمناء ، علي بالحسين بن علي فبدأ به قبل الناس ، فحثا له حثالة ، ثم أمر لأمهات المؤمنين بعشرة آلاف ، ولعائشة باثني عشر ألفا ، ثم قال للناس : أشيروا علي ، فأعطى حثوا وكيلا ، الكيل : الوزن ، فلا أدري

أنا حميد ثنا عبد الله بن صالح ، ثنا الليث بن سعد ، عن عبد الرحمن بن خالد الفهمي ، عن ابن شهاب ، أن عمر ، حين دون الدواوين فرض لأزواج النبي اللاتي نكحن  نكاحا في اثني عشر ألف درهم ، اثني عشر ألف درهم ، وفرض لجويرية ولصفية ستة آلاف درهم ستة آلاف ، لأنهن كانتا مما أفاء الله على رسوله ، وفرض للمهاجرين الذين شهدوا بدرا خمسة آلاف خمسة آلاف ، وفرض للأنصار الذين شهدوا بدرا أربعة آلاف أربعة آلاف ، وعم بفريضته المهاجرين الذين فرض لهم رسول الله صلى الله عليه وسلم كل صريح من الذين شهدوا بدرا ، وحليف  ومولى شهد بدرا ، وجعل مثل ذلك حلفاء الأنصار ومواليهم ، فلم يفضل أحدا منهم على أحد

by Hani
Posted by 13S2010

3 Comments

Filed under Ahlulbait-Sahaba relations, Articles, History

Brief Summary of Twelver (Ithna Ashari) Imami Shiism


Summary of (Twelver) Shi’ism

The Messenger of Allah, may Allah bless him and grant him peace, failed to establish his message among his Companions, almost all of whom became apostate after his death.
The first Imam was silent and failed to fight or speak out against those who usurped the leadership, and the second Imam gave up leadership to another evil usurper.
Most of the rest of the Imams spent their lives in a state of taqiyya, constantly lieing about their religion and misleading their followers.
Then the twelfth Imam vanished without a trace for 1200 years.
Because of this miserable history of failure, deceit, and inexplicable absence on the part of the infallibles, we must turn for guidance to people in Qum and Najaf,(who for some inexplicable reason are much more reliable than the Companions were.)

This is what I have got so far. Please tell me where I am going wrong, Shias!

By HughSlaman (member of Islamic-Forum.net)
Posted by 13S2010

1 Comment

Filed under Revealing Shia sect

`Ali asking Fatima for evidence of what she narrated


al-Salamu `Aleykum,

Topic related to the infallibility from the books of Ahlul-Sunnah and possibly the Shia, al-Sadiq Ja`far reports from his father Muhammad bin `Ali in Sahih Muslim the following narration:

وقدم عليٌّ من اليمنِ ببُدنِ النبيِّ صلَّى اللهُ عليه وسلَّمَ . فوجد فاطمةَ رضي اللهُ عنها ممن حلَّ . ولبست ثيابًا صبيغًا . واكتحلَت . فأنكر ذلك عليها . فقالت : إنَّ أبي أمرني بهذا . قال : فكان عليٌّ يقول بالعراقِ : فذهبتُ إلى رسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ مُحَرِّشًا على فاطمةَ . للذي صنعت . مُستفتيًا رسولَ اللهِ صلَّى اللهُ عليه وسلَّمَ فيما ذكرتْ عنه . فأخبرتُه أني أنكرت ُذلك عليها . فقال : صدقتْ صدقت ْ.

[…(In a long narration he says)…`Ali came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put-off Ihram and had put on dyed clothes and had applied antimony. He (`Ali) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that `Ali used to say in `Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allah’s Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth.]

Now this is in Shia books as well and InshaAllah we will write the Shia chains of narration to see if it is authentic based on their standards or not.

This narration is found in the Shia main four books.

al-Tusi:

محمد بن علي بن محبوب عن يعقوب بن يزيد عن ابن أبي عمير عن معاوية بن عمار عن أبي عبد الله عليه السلام ومحمد بن الحسين وعلي بن السندي والعباس كلهم عن صفوان عن معاوية بن عمار عن أبي عبد الله عليه السلام

Narrates it in al-Tahdheeb and al-Amali, his chains are as follows:

1- Muhammad bin `Ali bin Mahboub, from Ya`qoub bin Yazid, from ibn abi `Umayr, from Mu`awiyah bin `Ammar, from abi `Abdillah (as)…
2- Muhammad bin Husayn, and `Ali bin al-Sindi, and al-`Abbas, all of them, from Safwan, from  Mu`awiyah bin `Ammar, from abi `Abdillah (as)…

al-Kulayni:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيه ومُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّه
عن عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيه ومُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّه

Narrates it in al-Kafi with these chains:

1- `Ali bin Ibrahim, from his father, and Muhammad bin Yahya, from Ahmad bin Muhammad, all of them, from ibn abi `Umayr, from Hamad, from al-Halabi, from abi `Abdillah (as)…
2- `Ali bin Ibrahim, from his father, and Muhammad bin Isma`eel, from al-Fadl bin Shadhan, all of them, from ibn abi `Umayr, from Mu`awiyah bin `Ammar, from abi `Abdillah (as)…

al-Saduq:

أبي رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن محمد بن عمير عن حماد عن الحلبي عن أبي عبد الله عليه السلام

Narrated it in al-Fqih and al-`Ilal with the following chain:

1- My father (rah) said: Sa`d bin `Abdullah told us, from Ahmad bin Muhammad bin `Isa, from Muhammad bin `Umayr, from Hamad, from al-Halabi, from abu `Abdillah (as)…

By Hani
Original Article:
http://islamic-forum.net/index.php?showtopic=20608
Posted by 13S2010

2 Comments

Filed under Articles, Infallibility issues with shia imams