Category Archives: Infallibility issues with shia imams

Even Ali’s official letters reject the Shia Imamah


Salam,

Imami Shia claim `Ali had a distinct rank and position that no one else held, but did he clarify this in his official letters?

We find in Nahjul-Balagha, under the section on `Ali’s letters, on page 582 in a letter he sent to the Koufans as he left for Basarah:

مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إلَى أَهْلِ الْكُوفَةِ، جَبْهَةِ الاَْنْصَارِ وَسَنَامِ الْعَرَبِ أَمَّا بَعْدُ

“From the slave of Allah `Ali, commander of the faithful, to the people of Kufah who are foremost among the supporters and chiefs of the Arabs.”

And in another letter he wrote regarding his Will:

هذَا مَا أَمَرَ بِهِ عَبْدُ اللهِ عَلِيُّ بْنُ أَبِي طَالِب أمِيرُالْمُؤْمِنِينَ فِي مَالِهِ، ابْتِغَاءَ وَجْهِ اللهِ، لِيُولِجَني بِهِ الْجَنَّةَ، وَيُعْطِيَني الاَْمَنَةَ

“This is what was ordered by the slave of Allah `Ali ibn abi Talib, commander of the faithful, regarding his property, seeking Allah’s face.”

On the other hand we see the leaders before him, such as `Umar ibn al-Khattab write their letters identically, like in al-Ahkam al-Sultaniyyah, the first volume, on page 122:

من عبدالله عمر بن الخطاب أمير المؤمنين إلى عبد الله بن قيس، سلام عليك، أما بعد

“From the slave of Allah `Umar ibn al-Khattab, commander of the faithful, to `Abdullah ibn Qays, peace be upon you.”

And the leader after him, also all of them wrote the exact same words, such as abu Ja`far al-Mansour, in al-Kamil-fil-Lughah, third volume 1490-1491:

من عبد الله عبد الله أمير المؤمنين، إلى محمد بن عبد الله، أما بعد

“From the slave of Allah `Abdullah, commander of the faithful, to Muhammad bin `Abdullah.”

In other words all of them except Abu Bakr al-Siddeeq wrote the exact same expressions, this is because Abu Bakr had a distinct station of being the actual successor, so he would write “Khalifatu Rasul-Allah” and the title of “Commander of the faithful” was not used in his time.

If `Ali had a distinct position and elevated status, why didn’t he use it to identify himself? For instance Shia claim he’s “The infallible leader” or they say “Wasi Rasul-Allah”, why did he not use these titles to show his special position?

So ponder.

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Shia scholar: Early Shias did not believe in Infallibility of Imams


Grand Ayatollah Kamal al-Haydari says the Shia of the first three centuries did NOT believe in the concept of INFALLIBILITY of the Imams. He provides evidence from Shia books.

 

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Imam al-Ridha dissociates himself from the Shia & Prays against them


Powerful Production that can serve Dawah purpose and can also be used for refuting the Shi’a beliefs.

Imam Ali al-Redha disassociates himself from the Shia and prays to Allah against them because they have exaggerated the status of Ahlul-Bait and claim for them things which Ahlul-Bait never claimed for themselves.

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‘Shia infallible’ Imam al-Jawad admits to Abu Bakr’s virtues


al-Salamu `Aleykum,

We often stumble upon things in Arabic websites and forums which we don’t translate due to their numbers and size, yet I thought of translating something just for old time’s sake.
There’s a very weak narration in praise of Abu Bakr which is found in some books, such as al-Majrouhin by ibn Hibban, where Jibreel tells Muhammad (saw) to ask Abu Bakr:

فاقرأه من الله السلام وقل له يقول لك ربك أراض أنت عني

“The giver of peace greets him with peace and tells you (O Muhammad) to ask (Abu Bakr): Your Lord asks, are you pleased with me?”

Now some Shia decides to ask about this narration on “Aalulbayt Global Information Center” better known as “al-shia.org”, this is a renowned Shia website established by Sistani’s office as they themselves claim:

برعاية مكتب سماحة آية الله العظمى السيد علي الحسيني السيستاني ( دام ظلّه ) ، تمّ تأسيس مركز آل البيت ( عليهم السلام ) العالمي للمعلومات في مدينة قم ، وذلك في ذكرى عيد الغدير الأغر 18 ذي الحجة 1418 هـ ـ 1998 م

Here is the text of the Fatwa:

السؤال:
ما ردكم على : يا أبا بكر ، إن السلام يقرئك السلام ، ويقول : إني راضٍ عنك ، فهل أنت راضٍ عني ؟

الجواب:
نجيبك بهذه المحاورة التي وقعت بين يحيى بن أكثم في حضور المأمون العباس وبين الإمام محمد الجواد( عليه السلام ) :

إن ابن أكثم ناظر الامام أبا جعفر محمد بن علي الجواد ( عليه السلام ) مرة بحضور المأمون و جماعة كبيرة .

فقال يحيى بن أكثم : ما تقول يا بن رسول الله في الخبر الذي روي أن جبرائيل نزل على رسول الله ( صلى الله عليه وآله ) وقال : يا محمد إن الله يقرؤك السلام ، ويقول لك : سل أبا بكر هل هو راض عني ؟ فإني راض عنه .

فقال ( عليه السلام ) : ( لستُ بِمنكرٍ فضل أبي بكر ، ولكن يجب على صاحب هذه الخبر أن يأخذ مثال الخبر الذي قاله رسول الله ( صلى الله عليه وآله ) في حجة الوداع : قد كثرت عليَّ الكذابة وستكثر ، فمن كذَّب علي متعمداً فليتبوأ مقعده من النار .

فإذا أتاكم الحديث فاعرضوه على كتاب الله وسنتي ، فما واقع كتاب الله وسنتي فخذوا به ، وما خالف كتاب الله وسنتي فلا تأخذاو به .

وليس يوافق هذا الخبر كتاب الله ، قال الله تعالى : ( وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ ) ق : 16 .

فالله عزَّ وجل خفي عليه رضا أبي بكر من سخطه حتى سأل عن مكنون سره ؟! هذا مستحيل في العقول ) .

[Question: What is your response to: “O Abu Bakr, the giver of peace greets you with peace and says: I am pleased with you, are you pleased with me?”

Answer: We respond to you by this discussion between Yahya bin al-Aktham(Sunni scholar) and Imam Muhammad al-Jawad (as) in the presence of (Caliph) al-Ma’moun al-`Abbasi.

Yahya said: What say you O son of Rasul-Allah about the narration where Jibreel descends on Rasul-Allah (saw) and says: “O Muhammad, Allah greets you with peace and says: Ask Abu Bakr if he is pleased with me? As I am pleased with him.”

He (as) replied: I do not deny the virtue of Abu Bakr, but the narrator of this Hadith has to remember what Rasul-Allah (saw) said in his farewell sermon: “Many people lie about me and they will increase. Whoever attributes a lie to me intentionally, let him take his seat in hell.”

When you encounter a Hadith attributed to me, present it to Allah’s book and my Sunnah, whatever agrees with them take it, and whatever conflicts with Allah’s book and my Sunnah then reject it.

And this narration does not agree with Allah’s book, as Allah says: {And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein}

Is Allah ignorant of Abu Bakr’s opinion of Him so that He may ask him about it!? That is impossible intellectually.]

First of all, the big disaster here is that al-Jawad says “I do not deny the virtue of Abu Bakr” which for extremist Rafidah who curse him day and night is like a kick to the face.

Secondly and what is more interesting, is the sheer weakness of the argument of al-Jawad, his rule of accepting and rejecting is what opposes the Qur’an and the Sunnah, yet in this narration he openly rejects the “Sunnah”. Then he says the Hadith does not agree with Allah’s book, as how can Allah ask him a question when Allah already knows what is in his heart? That is impossible!

Well it’s only impossible if you don’t know Allah’s book, since Allah in his book says:

{Allah will say, “O Jesus, Son of Mary, did you say to the people, ‘Take me and my mother as deities besides Allah?’}

And Allah says:

{And what is that in your right hand, O Moses?” – He said, “It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.”}

Rather this narration although weak, agrees perfectly with Allah’s book as He says:

{Allah is pleased with them and they are pleased with Him}

Alas the Shia insist on fabricating these reports and attributing them to Ahlul-Bayt in order to insult the Companions of Rasul-Allah (saw).

 

——–

By Hani

Posted here by 13S2010

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Shia Infallible Imam was not knowledgeable – as per Shia narrations.


Seventh divinely appointed infallible Imam of Twelver Shia, Musa ‘al-Kadhim’ was not knowledgeable – as per Shia narrations. 

By brother al-a3sha

The famous Shia narrator Abu Baseer attested to the fact that Al-Khadem was not very knowledgable. Al-Khoei said in Rijal Al-Hadith Vol 15 p. 154:

“Al-Shayk (i.e Al-Tusi) narrated this last narration through an isnad which could be considered, with a slight change in wording. He narrated through his isnad upto Ali Ibn Al-Hassan from Shuayb Al-Aqerkufi he said:” I asked Abu Al-Hassan (a.s)”… until he said: “and then I mentioned that to Abu Baseer (i.e the fatwa of Al-Khadem which is detailed in the next narration) so he said to me: by Allah Jafar (a.s) said: The woman is to be stoned and the man is to be flogged a hundred times as Hadd. And then he took his hands and placed them over his chest scratching it and saying: I do not think that the knowledge of one we are following has become complete yet (i.e referring to Al-Khazim).”

(Ref,: Al-Tahdeeb Vol 7. Chapter on additional (topics) with regards to Fiqdh of Marriage, Hadith # 1957, as well as Al-Istibsar Vol 3, Chapter on Man marrying a woman and then knowing after having relation with her that she has a husband. Hadith # 687)

He also narrated the content of this hadith through his chain upto Ahmad Ibn Muhammad from Ibn Abi Umair from Shuaib that he said: I asked Abu Al-Hassan (a.s) about a man marrying a married woman. He said: They have to be separated. I asked: Is he to be flogged? He said: No , he is not to be flogged. So I departed him, while Abu Baseer was next to the Meez-ab (i.e of the Kaaba) so I informed him about the question and answer. He said to me: Where am I? I said: you are next to the Meez-ab. He then lifted his hand and said: By the Lord of this House , or by the Lord of this Kaaba, I have heard Jafar say that Ali (a.s) gave a judgment about the man marrying a married woman that the woman be stoned and the man be flogged as Hadd. He then said: Had I known that you have known I would have bruised your head with stones. He then said: I am so scared that he (i.e Al-Khadem ) was not given his knowledge.

(Ref: Al-Tahdeeb Vol 10 Chapter on Hudud of adultery, hadith # 76)”

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Three Shia infallible Imams, Three conflicting answers


al-Salamu `Aleykum,

We often come across this but this time I feel posting it…

محمد بن يعقوب، عن علي بن إبراهيم، عن محمد بن عيسى، عن يونس عن معاوية بن وهب قال: سألت أبا عبدالله (عليه السلام) عن النوم في المسجد الحرام ومسجد الرسول (صلى الله عليه وآله)؟ قال: نعم

[`Ali bin Ibrahim, from Muhammad bin `Isa, from Yunus, from Mu`awiyah bin Wahb that he said: I asked abu `Abdillah (as) about sleeping in the Masjid al-Haram and the Masjid al-Nabawi, he said: It’s allowed.]

source: al-Kafi 3/369 #10.

وعنه، عن أبيه، عن حماد، عن حريز، عن زرارة بن أعين قال: قلت لأبي جعفر (عليه السلام): ما تقول في النوم في المساجد؟ فقال: لا بأس به، إلا في المسجدين: مسجد النبي (صلى الله عليه وآله) والمسجد الحرام

[`Ali bin Ibrahim, from his father, from Hammad, from Hurayz, from Zurarah bin A`yyan that he said: I told abu Ja`far (as): What is your verdict on sleeping in the Masaajid? He said: No harm in this, except for two: Masjid al-Nabi and Masjid al-Haram.]

source: al-Kafi 3/370 #11.

عن عبدالله بن الحسن، عن جده علي بن جعفر، عن أخيه، قال: سألته عن النوم في المسجد الحرام؟ قال: لابأس، وسألته عن النوم في مسجد الرسول؟ قال: لا يصلح

[From `Abdullah bin al-Hasan, from his grandfather `Ali bin Ja`far, from his brother, He said: I asked him about sleeping in the Masjid al-Haram? He repied: No harm in this. Then I asked him about sleeping in Masjid al-Rasul? He said: Not allowed.]

source: Qurb al-Isnad pg.69 #6382.

al-Baqir says: You cannot sleep in al-Masjid al-Nabawi nor al-Masjid al-Haram but the rest are ok.

al-Sadiq his son contradicts him and says: There is no issue in sleeping in any Masjid.

al-Kadhim his grandson contradicts both and says: No issue in sleeping in Masjid al-Haram but not in al-Nabawi.

The joys of infallibility. This is what I call “Lutf”, Allah left us without an infallible and we only have conflicting Hadith.

By Hani
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The Lies of the Shia Infallible Imams


Bismillah,

For those of you that don’t know, Sulaiman bin Jareer is the leader of the Sulaimaniya/Jareeriya Zaidi sect. He lived during the times of Abu Ja’afar Al-Mansour, which means that he was a contemporary of Ja’afar Al-Sadiq.

Al-Nawbakhti, the Shia historian relates his story and his arguments against the Imamis:

لما أشار جعفر بن محمد إلى إمامة ابنه إسماعيل ثم مات إسماعيل في حياة أبيه رجعوا عن إمامة جعفر وقالوا كذبنا ولم يكن إماما لأن الإمام لا يكذب ولا يقول ما لا يكون، وحكوا عن جعفر أنه قال إن الله عز وجل بدا له في إمامة اسماعيل، فأنكروا البداء والمشيئة من الله وقالوا هذا باطل لا يجوز، ومالوا إلى مقالة البترية ومقالة سليمان بن جرير وهو الذي قال لأصحابه بهذا السبب إن أئمة الرافضة وضعوا لشيعتهم مقالتين لا يظهرون معهما من أئمتهم على كذب أبدا وهما القول بالبداء وإجازة التقية، فأما البداء فإن أئمتهم لما أحلوا أنفسهم من شيعنهم محل الأنبياء من رعيتها في العلم فيما كان ويكون والإخبار بما يكون في غد وقالوا لشيعتهم إنه سيكون في غد وفي غابر الأيام كذا وكذا فإن جاء ذلك الشيء على ما قالوه قالوا لهم: ألم نعلمكم أن هذا يكون فنحن نعلم من قبل الله عز وجل ما علمته الأنبياء وبيننا وبين الله عز وجل مثل تلك الأسباب التي علمت بها الأنبياء عن الله ما علمت، وإن لم يكن ذلك الشيء الذي قالوا إنه يكون على ما قالوا قالوا لشيعتهم: بدا لله في ذلك [فلم] يكونه. وأما التقية فإنه لما كثرت على أئمتهم مسائل شيعنهم في الحلال والحرام وغير ذلك من صنوف أبواب الدين فأجابوا فيها وحفظ عنهم شيعتهم جواب ما سألوهم وكتبوه ودونوه ولم يحفظ أئمتهم تلك الأجوبة لتقادم العهد وتفاوت الأوقات لأن مسائلهم لم ترد في يوم واحد ولا في شهر واحد بل في سنين متباعدة وأشهر متباينة وأوقات متفرقة فوقع في أيديهم في المسألة الواحدة عدة أجوبة مختلفة متضادة وفي مسائل مختلفة أجوبة متفقة، فلما وقفوا على ذلك منهم ردوا إليهم هذا الاختلاف والتخليط في جواباتهم وسألوهم عنه وأنكروه عليهم فقالوا: من أين هذا الاختلاف وكيف جاز ذلك؟ قالت لهم أئمتهم: إنما أجبنا بهذا للتقية ولنا أن نجيب بما أحببنا وكيف شئنا لأن ذلك إلينا ونحن نعلم بما يصلحكم وما فيه بقاؤنا وبقاؤكم وكف عدوكم عنا وعنكم؛ فمتى يظهر من هؤلاء على كذب ومتى يعرف لهم حق من باطل؟ فمال إلى سليمان بن جرير هذا لهذا القول جماعة من أصحاب أبي جعفر وتركوا القول بإمامة جعفر عليهما السلام

.

When Ja’afar bin Mohammad pointed towards the Imamate of his son Isma’eel, he (Isma’eel) died during the life of his father, and they (the Imamis) turned away from the Imamate of Ja’afar. They said, “We were lied upon, and the Imam does not lie, nor does he say what doesn’t happen.” They narrated from Ja’afar that he said that bada’a (what was hidden has become apparent) occured to Allah as to what would happen to the Imamate of Isma’eel. They turned away from bada’a and the will of Allah and said that this is false and not permissible. They shifted to the view of the Batriyyah.

As for the statement of Sulaiman bin Jareer, who said to his companions that the Imams of the Rafidha created two ideological view, which prevents them from ever finding an apparent lie from the Imams, which are bada’a and taqiyyah.

(Sulaiman bin Jareer said:) As for bada’a, when the Imams have taken the station of prophets amongst their people, in the knowledge of past and future, they told their Shias, “Tomorrow, such and such will happen.” If that matter occurred, they said, “Didn’t we tell you that this would happen?! We knew this from Allah what the prophets knew from Him, and between us and Allah are the causes of which how the prophets knew from Allah what they knew.” However, if that matter that they said would happen didn’t occur, they would said, “Bada’a has occurred to Allah, so it didn’t happen.”
 
As for taqiyyah, for when there were so many questions regarding the halal and haram and other matters that they responded to, and these answers were memorized, written, and documented, by their Shias, and the Imams themselves didn’t memorize their answers due to the passage of time, for their questions didn’t occur in one day, nor one month, but were years and months apart, and different times, they answered a question with many contradicting answers, and contradicting answers with a similar answer. So, when they were encountered due to these contradictions in their answers, were condemned,  and they were asked, “Where did these contradictions come from, and how is this possible?” The Imams responded, “Our responses were taqiyyah, and we can answer in whichever way we want, for that is to us, and we know what is best for you, and what will cause us both to last, and what prevents our enemies from us.”

So, how is it possible for their lies to be apparent and how is it possible to know their truth from their falsehood?!

Al-Nawbakhti comments: And so, a group of the companions of Abi Ja’afar joined Sulaiman bin Jareer and left the opinion that Ja’afar (as) is the Imam.

I (Farid) say: The argumentation of Sulaiman bin Jareer is flawless. It is no wonder that Imamis joined him after formulating these arguments. However, as a Sunni, I am obligated to believe that it was not the Twelver Imams that created these concepts, but rather, the liars amongst their students. For we do not find cases in which the bada’a card needs to be played in the narrations attributed to the Al-Baqir and Al-Sadiq in the Sunni hadith library, nor do we find the insane amount of contradictions that we find in the Shia hadith library within our system.

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