Monthly Archives: June 2014

al-Kulayni’s best joke and contradiction in al-Kafi


al-Salamu `Aleykum,

Check out this funny man’s contradiction.

Muhammad ibn Ya’qub al-Kulayni narrated in al-Kafi vol.1 pg.261:

أن الأئمة عليهم السلام يعلمون علم ما كان وما يكون وانه لا يخفى عليهم الشئ صلوات الله عليهم

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أحمد بن محمد ومحمد بن يحيى، عن محمد بن الحسين، عن إبراهيم بن إسحاق الأحمر، عن عبد الله بن حماد، عن سيف التمار قال كنا مع أبي عبد الله عليه السلام جماعة من الشيعة في الحجر فقال: علينا عين؟ فالتفتنا يمنة ويسرة فلم نر أحدا فقلنا: ليس علينا عين فقال: ورب الكعبة ورب البنية – ثلاث مرات – لو كنت بين موسى والخضر لأخبرتهما أني أعلم منهما ولأنبئتهما بما ليس في أيديهما، لان موسى والخضر عليهما السلام أعطيا علم ما كان ولم يعطيا علم ما يكون وما هو كائن حتى تقوم الساعة وقد ورثناه من رسول الله صلى الله عليه وآله وراثة

Chapter: That the Imams have the Knowledge of What Was and  What Will Be, and That Nothing Is Unknown to Them, may the blessings of Allah be upon them.

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Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from Sayf al-Tammar who has said that he with a group of Shi‘a were in the presence of abu ‘Abd Allah (as), in a room so the Imam (as) said: “Are there eyes watching us?” We then looked right and left and did not see anyone. We said, “No eye is watching over us.” The Imam (as), said, “I swear by the Lord of the Ka‘ba. I swear by the Lord of the House.” He said so three times. “Had I been with Moses and al-Khidr I would have told them that I had more knowledge than they did and would have informed them of that of which they had no knowledge. This is because Moses and al-Khidr were given the knowledge of what was in the past and they were not given the knowledge of what will be in future or what will exist up to the Day of Judgment, while we have inherited all of it (knowledge) from the Messenger of Allah as heirs.”

LINK: http://shiaonlinelib…/الصفحة_309#top

 By Hani 
Posted by 13S2010

6 Comments

Filed under Revealing Shia sect, Shia Ghulu (Exaggeration)

Ayatollah Khomeini on Fatima & Finality of Prophethood


Ayatollah Khomeini on Fatima & the finality of Prophethood.

Ayatollah Khomeini says, after the demise of the Prophet (saw), Fatima used to receive revelation through angel Jibraeel and Ali would write down the revelation for her. (He was Katibe Wahi for Fatima). He also says that angel Jibareel would tell Fatima about the future events.

Facebook link: https://www.facebook.com/photo.php?v=654637464605954

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Shia Imams misguiding the people


al-Salamu ‘Aleykum,

I am sure you’ve all read this topic here which shows that the Imam himself is not trustworthy according to the Shia narrations:
Imams confusing and misguiding Shia

Now the Shia have this strange rule, their Imams supposedly advise them that everything which contradicts Ahlul-Sunnah is the true guidance, they tell their followers to do everything which opposes the “sunnies” basically because they believe we Muslims are misguided, however you later find the Imams contradicting themselves by ordering their followers to do exactly as the sunnies do with the excuse of Taqqiyah.

And here is another related topic:
The Role of Taqqiyah in weakening or strengthening narrations

The Imam according to the Shia intentionally misleads and misguides his followers as well as the mainstream Muslims (sunnah), in this topic we will quote the narrations quoted by the Shia scholar Yusuf al-Bahrani in the introduction of his book “al-Hadaeq al-Nadirah”, we read:

و الى ذلك يشير قوله عليه السلام

(و لو اجتمعتم على أمر واحد لصدقكم الناس علينا. إلخ).

و من ذلك ايضا ما رواه الشيخ في التهذيب «1» في الصحيح- على الظاهر- عن سالم أبي خديجة عن أبي عبد الله (ع) قال: (سأله إنسان و أنا حاضر فقال: ربما دخلت المسجد و بعض أصحابنا يصلي العصر، و بعضهم يصلي الظهر؟ فقال: أنا أمرتهم بهذا، لو صلوا على وقت واحد لعرفوا فأخذ برقابهم) و هو أيضا صريح في المطلوب، إذ لا يخفى أنه لا تطرق للحمل هنا على موافقة العامة، لاتفاقهم على التفريق بين وقتي الظهر و العصر و مواظبتهم على ذلك.

و ما رواه الشيخ في كتاب العدة «1» مرسلا عن الصادق عليه السلام: انه (سئل عن اختلاف أصحابنا في المواقيت؟ فقال: انا خالفت بينهم).

و ما رواه في الاحتجاج «2» بسنده فيه عن حريز عن ابي عبد الله (ع) قال:

(قلت له: انه ليس شي‏ء أشد علي من اختلاف أصحابنا. قال ذلك من قبلي).

و ما رواه في كتاب معاني الاخبار عن الخزاز عمن حدثه عن ابي الحسن (ع) قال: (اختلاف أصحابي لكم رحمة و قال (ع): إذا كان ذلك جمعتكم على أمر واحد). و سئل عن اختلاف أصحابنا فقال عليه السلام: (انا فعلت ذلك بكم و لو اجتمعتم على أمر واحد لأخذ برقابكم).

و ما رواه في الكافي بسنده فيه عن موسى بن أشيم قال: (كنت عند ابي عبد الله عليه السلام فسأله رجل عن آية من كتاب الله عز و جل فأخبره بها ثم دخل عليه داخل فسأله عن تلك الآية فأخبره بخلاف ما أخبر به الأول، فدخلني من ذلك ما شاء الله، الى أن قال: فبينما أنا كذلك إذ دخل عليه آخر فسأله عن تلك الآية فأخبره بخلاف ما أخبرني و أخبر صاحبي، فسكنت نفسي و علمت ان ذلك منه تقية.

 And to this points his saying (as):

“And if you(shia) all gather upon one thing then the people will believe you concerning us ect…”

And the Sheikh has also narrated in al-Tahtheeb in the SAHIH from Salim abu Khadeejah from abu ‘Abdullah (as): a man asked him (as) while I was present: “sometimes I would enter the mosque and I would see some of our companions(shia) praying ‘Asr while the others pray Zuhr?” he (as) replied: “I ordered them to do this because if they all prayed at the same time then our matter would be known and they would be executed.”

The Imam is very honest in his saying and in this case he did not do what the mainstream Muslims do as it is clear for them(sunnies) that the timing of both prayers are separate.

Also what is narrated by the sheikh in his book al-‘Iddah in the Mursal from al-Sadiq (as): “He was asked about the difference among our companions in timings(of acts of worship)” he (as) responded: “I am the one who made them differ among themselves.”

And what is narrated in al-Ihtijaj with its Sanad to Huraiz from abu ‘Abdullah (as), he said to the Imam: “There is nothing more saddening for me than the difference of our companions(shia)” the Imam (as) replied: “I did this.”

And what he narrated in the book Ma’anee al-Akhbar from al-Khazzaz from he who told him from abu al-Hasan(as) who said: “The difference among my companions is a mercy.” and he (as) also said: “When that happens I will unite you upon one thing.” and in another place he (as) was asked about the difference among our companions(Shia) so he (as) said: “I did this to you, and if you were to unite upon one matter then your heads will be taken.”

And what is narrated in al-Kafi with its Isnad from Musa bin Ashyam, he said: I was with abu ‘Abdullah (as) so a man asked him about a verse from the verses of the book of Allah almighty, he answered him then another man came and inquired about the same verse but he gave him a different answer from the first man, I then doubted him greatly – until he said – and while I was like this suddenly a man enters and asks about that same verse so he gave him an answer different from mine and my companion’s answers, so my doubts subsided and I realized this was Tqqiyah.” [Scans 1, 2, 3]

-END-

I ask the Shia who fear Allah, is this acceptable? The divine Imams who are sent  from God to guide men and rule the nation are living by Taqqiyah misguiding and confusing everyone?

NOTE: According to Ahlul-Sunnah the Imams are trustworthy scholars who never practice Taqqiyah, it is a shame such narrations are being attributed to them. 

Written by Hani
Original Link
Posted here by 13S2010
 

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Filed under Revealing Shia sect, Shia doctrine of Taqiyya, Shiite's sahih hadith

Qur’an 9:40 – Abu Bakr’s grieve & al-Mufid’s argument


Written by Shia brother Husayn 
Original article link
Posted here by 13S2010
 

Qur’an 9:40 – Abu Bakr’s Huzn – Analysing Al-Mufid’s Arguments

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Qur’an 9:40

إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّـهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّـهَ مَعَنَا ۖ فَأَنزَلَ اللَّـهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَىٰ ۗ وَكَلِمَةُ اللَّـهِ هِيَ الْعُلْيَا ۗ وَاللَّـهُ عَزِيزٌ حَكِيمٌ

If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave,when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah’s Word it was that became the uppermost. Allah is Mighty, Wise.
—–

This verse refers to when Abu Bakr & Rasul Allah (saw) were in the cave together, and Abu Bakr become grieved at the situation.

Al-Mufid claims to have had a dream in which he saw ‘Umar ibn al-Khattab, in which he argued with ‘Umar about Abu Bakr’s status – and one of the points was Abu Bakr “grief”. Al-Mufid makes the following argument:

“And the words ‘Don’t grieve’ were not meant for any solace;. Because it was a statement forbidding an act. In Arabic, we have ‘donts’ and ‘dos’ as imperative verbs. Now, the grief expressed by Abu Bakr was either an act of obedience or disobedience. If it was obedience, the Prophet would not have forbidden it, therefore it is proved that it was an act of sin and disobedience.”

Here, al-Mufid does a few things:

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1. He uses Qiyas (analogical reasoning) – apparently forbidden by the infallible Imams – to establish that the huzn (grief) of Abu Bakr is a haram act.

How so? He refers to the hukm (ruling) that whatever the Prophet (saw) forbids is haram or a sin.

He establishes the illah (effective cause) as being the Prophet’s command.

He then uses it in the context of Abu Bakr’s huzn in the cave to establish that Abu Bakr committed a sin (because his being grieved was “disobeying” the Prophet (saw), and hence, according to the original hukm, a haram act).

Using this analogical reasoning – If I had an arrow stuck in my eye, and the Prophet (saw) said in a kindly and reassuring manner –  “Don’t worry about it” (because he was trying to comfort me) – and I continued worrying (because I had an arrow stuck in my eye, and I’m just human) – then I would be committing a grievous sin for disobeying the Prophet (saw) and continuing to worry.

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2. Al-Mufid interprets the Prophet’s (saw) words “Grieve not (la tahzan)” as a command – rather than words of re-assurance. He wants to cast Abu Bakr in a bad light for this huzn. The logic is that – Abu Bakr is in the cave with the Prophet (saw), why would he grieve? Shouldn’t he be happy?

Being grieved when you are with the Prophet must be an act of cowardice or kufr, according to al-Mufid’s reasoning.

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Let us apply this reasoning to some other famous characters:

– Prophet Moussa and Harun:

There are many mentions in the Qur’an about the “khawf (fear)” of Moussa. Not “huzn (grief)”, but “khawf (fear)”. And in whose presence was Moussa afraid? In the presence of Allah (swt) Himself!

Allah (swt) gives Moussa several commands, and continually tells him “la takhaf (don’t fear)”.

قَالَ خُذْهَا وَلَا تَخَفْ
He (Allah) said (to Moussa): Take it and don’t fear! (Qur’an 20:21) – in reference to the staff that Allah (swt) had just turned into a snake.
A few verses later, and Moussa still declares that he is afraid (even after Allah (swt) had told him not to be afraid):

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَىٰ
When Allah (swt) orders Moussa to go to Pharoah, Moussa (as) replies – “My Lord, we (me and my brother Harun) fear that he will punish or oppress us!” Qur’an (20:45)
Subhan Allah, according to al-Mufid’s logic, Moussa and his brother Harun must be enormous cowards! Allah (swt) is speaking to themdirectly, and yet they are still afraid!
And this fear of Moussa is even worse, when you take into account that Allah (swt) had already told Moussa not to be scared a few verses before this.

And when Moussa killed the Egyptian man, what does the Qur’an say about him?

فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ
And morning found him in the city, fearing, vigilant (Qur’an 28:18)

And later on when he left the town:

فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ

And he left it scared, vigilant (Qur’an 28:21)

– Maryam (mother of Jesus)

When she falls pregnant by Allah (swt)’s command, she says:

يَا لَيْتَنِي مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

Were that I were dead before this and was a thing forgotten! (Qur’an 19:23)

So the angel says to her:

فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي
And he said to her from beneath her, Don’t grieve (la tahzani) Qur’an (19:24)

Here, an angel had come and spoken to Maryam, and yet she wished for death due to the pain of childbirth, and the angel consoled her and told her not to grieve.

Yet, by the logic of al-Mufid, Maryam, due to her “huzn (grief)”, must be labelled as a sinner or coward, just like Abu Bakr.

And, lastly:

– Rasul Allah (saw):

Allah (swt) tells the Prophet:

وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ
And don’t be grieved by what they say nor be in distress by what they plot (Qur’an 27:70)

Again, using the Qiyas of al-Mufid, what shall we say about the Prophet’s huzn (grief) and thayk (distress)?

The qiyas of al-Mufid in the case of Abu Bakr damns so many different people.

Is the price of making Abu Bakr a coward worth paying, when the cost is to cast an evil shadow over so many other great figures in Islam?

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Another Shia scholar claims Quran was distorted


Shia scholar claims Quran was distorted and corrupted by Uthman and the real Quran is with the hidden 12th Imam of the Shia

Salam `Aleykum,

Shia scholar al-Muhaqqiq Agha Rida bin Muhammad al-Hamdani writes in his book “Misbah-ul-Faqih” speaks about the Sunni chains of Qur’anic recitation and how even the text(Rasm) of the Qur’an we have today is no evidence for the validity of the Sunni recitations because the recitations are corrupt and so is the current Qur’an according to the Imami Shia, he writes:

وأنت خبير بان السند الصحيح بل المتواتر باعتقادهم من أضعف الاسناد عندنا لأنهم يعتمدون في السند على من لا نشك نحن في كذبه واما موافقة أحد المصاحف العثمانية فهي أيضا من الموهنات عندنا سيما مع تمسكهم على اعتبارها باجماع الصحابة عليها الذين جعل الله الرشد في خلافهم حيث إنه غير من القرآن ما شاء ولذا اعرضوا عن مصحف أمير المؤمنين عليه السلام لما عرضه عليهم فأخفاه لولده القائم عليهم السلام وعجل الله فرجه

[You (O reader) are well aware, that the “Sahih” or “Mutawatir” chain of recitation in their view (Ahlul-Sunnah), is from the weakest of chains in our view (Shia view) because their chains rely on men we do not doubt are liars.
As for it (recitation) being supported by any of the `Uthmani Qur’ans (ie their texts), then this also weakens it in our eyes especially since they (Ahlul-Sunnah) believe firmly that the Sahabah all agreed on it, and Allah has placed the guidance in what opposes them (Sahabah), and he (`Uthman) changed in the Qur’an what he wished, this is why they refused the Qur’an of Ameer al-Mu’mineen (as) when he presented it to them, so he hid it for his son al-Qa’im (Mahdi) may Allah hasten his appearance.]

source: Misbah-ul-Faqih 12/115.

Link to scanned document: http://www.dd-sunnah…ad.php?t=171637
Link to Iranian Shia website: http://lib.eshia.ir/10192/2/275

tahreef_shiascholar

By Hani
Posted by 13S2010

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Answering allegations of nepotism on ʻUthmān ibn ʻAffān


A brief refutation to the allegation of nepotism on Uthman ibn Affan

Uthman’s Governors From Banu Umayyah:

1. Muawiyah ibn Sufyan

2. Abdullah ibn Saad ibn abi Sarah

3. Waleed ibn Uqbah

4.  Saeed ibn al-Aas

5. Abdullah ibn Aamir

Uthman’s Governors from Other tribes:
1. Abu Musa al-Ashari

2. Qa’qa ibn Amr

3. Jabir al-Mazni

4. Habeeb ibn Muslima

5. Abdul Rahman ibn Khalid ibn Waleed

6. Abu al-Awar al-Salami

7. Hakeem ibn Salama

8. Ash’as ibn Qais

9. Jareer ibn Abdullah al-bajali

10. Uyaynah ibn Nahas

11. Malik ibn Habeeb

12. Naseer Ijli

13. Saib ibn Aqra

14. Saeed ibn Qais

15. Salman ibn Rabee’a

16. Khunais ibn Habeesh

17. Ahnaf ibn Qais

18. Abdul Rahman ibn Rabee’a

19. Yala ibn Maniyyah

20. Abdullah ibn Amr Hazrami

21. Ali ibn Rabee’a ibn Abd al-Uzza.

Few facts about the Umayyad Governors of Uthman:
The five Umayyad governors didn’t remain at the post at one time. Rather, Uthman made Waleed ibn Uqbah as his governor, then removed him and appointed Saeed ibn al-Aas. When he died, only three Banu Umayyad governors remained.

1. Muawiyah ibn Sufyan

2. Abdullah ibn Saad ibn Sarah

3. Abdullah ibn Aamir.

Muawiyah ibn Sufyan was the governor of Syria in the era of Caliph Umar. So Uthman appointed only two governors i.e Abdullah ibn Saad ibn Sarah, and Abdullah ibn Aamir. Both were highly skillful in wars, and lead Muslims to many victories over the Romans and Persians.

The Prophet (S) also appointed Umayyads as governors of various places:
1. Utaab ibn Saeed ibn abi al-Aas the governor of Mecca

2. Abu Sufyan ibn Harb al-Umawi the governor of Najran,

3. Khalid ibn Saeed al-umawi the collector of Zakat on Bani Mazhaj,

4. Abaan ibn Saeed the governor of Bahrain

5. Amr ibn Saeed al-Umawi as the governor of Khaiber

6. Hakam ibn Saeed on Sawq

7. Amr ibn al-Aas over Amman

8. Uthman ibn Saeed the governor of Tayma.

Abu Bakr appointed Yazeed ibn Sufyan the governor of Syria. Then Umar made Muawiyah the governor of Syria after he died.

The Hashimi Governors of Ali ibn Abi Talib:
1. Ubaidullah ibn Abbas over Yemen,

2. Qasam ibn Abbas over Makkah and Taif,

3. Tamam ibn Abbas over Madinah,

4. Abdullah ibn Abbas over Basrah.

Moreover, he appointed Muhammad ibn Abi Bakr, whom he adopted after Abubakr’s death, over Egypt.

So where is nepotism in the era of Uthman (ra) ?

By Kalaam
Posted here by 13S2010

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Shia scholar would present himself as a Sunni scholar


Shia scholar Nematullah al-Jazairi says in his book:

ويعجبني نق مباحثة جرت بين شيخنا البهائي قدس الله روحه وبين علماء مصر وهو اعلمهم وافضلهم وقد كان شيخنا البهائي يظهر لذلك العالم انه على دينه

I would like to mention a discussion that was held between our Shaikh Bahai, and some scholar of Egypt, and he was the most knowledgeable and superior amongst them, and Shaikh Bahai would present himself to that scholar that he is upon the [Sunni] scholar’s religion.

Anwar al-Numania, Vol. 1, p. 73

By Kalaam (islamic-forum.net)
Posted here by 13S2010

 

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