Category Archives: Shia doctrine of Taqiyya

Shia belief taqiya, taqiyah, tuqyah religious dissimulation

Shia scholars disguised themselves as Sunnis to mislead people


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Salam,

Here are Twelver Shia scholars talking about their comrades, who of course used Taqiyyah to convert Sunnies.

 

وأن إظهاره أحد المذهبين تقية واستصلاح وقد وقع مثله في رجالنا كثيـراً مما يطــــــــــــــــــول تعدادهم ممن كانوا يتظاهرون بالشافعية وغيره.
الكشكول – البحراني 3/ 19

[And he (i.e Shia scholar) when he would present himself as being from one of the two Madhabs, he did so out of Taqiyyah and to win them over. This kind of thing happens a lot with our scholars (i.e Shia scholars) and it’s too long to count the examples of those who claimed to be Shafi`i among others.]

Al-Bahrani – al-Kashkoul 3/19.

 

وكان يتحنف ويفتي على مذهب أبي حنيفة نعمان بن ثابت الكوفي تقية.
معجم رجال الحديث – الخوئي 5/ 54

[And he (i.e Shia scholar) used to identify himself as Hanafi and gave verdicts according to the Madhab of abi Hanifah Nu`man bin Thabit al-Kufi out of Taqiyyah.]

Mu`jam Rijal – al-Khu’i 5/54

 

والظاهر ان الضعف باعتبار القضاء من جهة العامة ويمكن ان يكون للتقية ولسهولة نشر اخبار اهل البيت (عليهم السلام) كما فعله جماعة من اصحابنا
خاتمة المستدرك – الطبرسي 5/ 33

[What’s apparent is that they weakened him due to his verdicts concerning the mainstream Muslims (Sunnies), this could be out of Taqiyyah as it facilitates the spreading of Ahlul-Bayt’s (as) narrations as a group of our companions (i.e scholars) did.]

Khatimat al-Mustadrak – Tabrasi 5/33

 

وكان على الظاهر يتفقه على مذهب الشافعي ويرى رأي الشيعة الامامية في البــــاطن.
الفهرست – الطوسي ص208

[He apparently was a jurist of the Shafi`i school but he believed in the opinion of the Shia internally.]

Al-Fehrest – Tusi 208

 

كنت في الشام مظهراً أني على مذهب الشافعي.
روضات الجنات – الخونساري 7/ 71

[When in Sham (Syria) I showed that I was a Shafi`i.]

Rawdat al-Jannat – Khawansari 7/71.

 

[كــــــــــــان يظهر خلاف عقيدة الإمامية مداراة واستصلاحاً لرعيته].
أعيان الشيعة – الأمين 5/ 182

[He (i.e Shia scholar) used to appear as an opponent of the Imami creed to be friendly and win-over his followers.]

A`yan al-Shi`ah – Amin 5/182

 

[قـــال بعض علمائنا أنه زيدي , وقـــال بعضهم أنه كان إمامي إثنى عشري كما يظهر من تأليفاته , و أنه لما كان يدعو الفرق المختلفة في المذاهب إلى نصرته , أظهر بعض الأمور التي توجب ائتلاف القلوب خوفاً من أن ينصرف الناس عنه].
تنقيح المقال في علم الرجال – المامقاني 20/ 100

[Some of our scholars labeled him as Zaydi, others said he’s Twelver as his books show. Seeing as though he called the various sects to support him, he would display outwardly things to make them friendlier so they wouldn’t abandon him.]

Tanqih al-Maqal – Mamaqani 20/100

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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.

Written by Farid
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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
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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)
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Shia Ayatollah Tehrani admits the truth


al-Salamu `Aleykum,
In the face of the solid evidence and strong proofs of Ahlul-Sunnah, Ayatulla Sayed Muhammad Muhsin al-Husayni al-Tehrani is forced to accept the facts.

LINK: http://motaghin.com/ar_faq_14.aspx

المجيب: سماحة آیة الله السید محمد محسن الحسیني الطهراني

رمز المتابعه:94349/717تاریخ الإجابة: 13 محرم 1433 الموضوع: عام (تاريخ و سيرة)

هل قصة زواج أم كلثوم من عمر صحيحة؟

السؤال السؤال: هل زواج أم كلثوم من عمر ثابت برأيكم؟وهل قصة زواجه من الجنية صحيحة؟

الإجابة:

هو العليم

نعم ثابت، وقصة الجنية خرافة.

Question: Is `Umar’s marriage from Umm Kulthoum established in your opinion? And is his marriage from a female Jinn authentic?

Answer: Yes it is established, as for the story of the Jinn it is a myth.

 

المجيب: سماحة آیة الله السید محمد محسن الحسیني الطهراني

رمز المتابعه:81798/245تاریخ الإجابة: 2 جمادی الاول 1430 الموضوع: أحداث ما بعد وفاة النبي

هل صلّى أمير المؤمنين جماعة خلف أبي بكر في مسجد النبي؟

السؤال السؤال: هل كان الإمام علي عليه السلام في فترة حكومة أبي بكر وعمر وعثمان يصلي ضمن جماعتهم في المسجد؟

الإجابة:

هو العالم

نعم كان أمير المؤمنين عليه السلام يصلي أحياناً جماعة في المسجد من باب التقية وحفظ وحدة المسلمين.

Question: Was Imam `Ali (as) a part of the congregational prayer in the mosque during the reign of Abu Bakr, `Umar and `Uthman?

Answer: Yes, Ameer al-Mu’mineen (as) used to sometimes pray  in congregation inside the mosque out of Taqiyyah and to preserve Islamic unity.

By Hani
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Contradictory Shia narrations regarding the successorship of Imam Reza by Ma’mun


Bismillah

The Shia narrations regarding the successorship of Imam Reza by Caliph Mamun contradict one another. The first report shows that Imam Reza was happy with it, and considered that Mamun did this out of good intentions and for the sake of Allah.

Shaykh Saduq records:

حدثنا الحاكم أبو علي الحسين بن أحمد البيهقي، قال حدثني محمد بن يحيى الصولي قال: حدثني أحمد بن محمد بن إسحاق قال: حدثنا أبي قال: لما بويع الرضا عليه السلام بالعهد اجتمع الناس إليه يهنئونه فأومى إليهم فانصتوا، ثم قال بعد أن استمع كلامهم: بسم الله الرحمن الرحيم الحمد لله الفعال لما يشاء لا معقب لحكمه ولا راد لقضائه (يعلم خائنة الأعين وما تخفي الصدور) وصلى الله على محمد في الأولين والآخرين وعلى آله الطيبين الطاهرين أقول وأنا علي بن موسى بن جعفر عليهما السلام: إن أمير المؤمنين عضده الله بالسداد ووفقه للرشاد عرف من حقنا ما جهله غيره، فوصل أرحاما قطعت وآمن نفوسا فزعت بل أحياها وقد تلفت وأغناها إذا افتقرت مبتغيا رضا رب العالمين لا يريد جزاء إلا من عنده (وسيجزي الله الشاكرين ولا يضيع أجر المحسنين) وأنه جعل إلي عهده والامرة الكبرى إن بقيت بعده فمن حل عقدة أمر الله تعالى بشدها وقصم عروة أحب الله إيثاقها فقد أباح حريمه وأحل محرمه إذا كان بذلك زاريا ( ١) على الامام منتهكا ( ٢) حرمة الاسلام، بذلك جرى السالف فصبر منه على الفلتات ولم يعترض بعدها على الغرمات خوفا على شتات الدين واضطراب حبل المسلمين ولقرب أمر الجاهلية ورصد المنافقين فرصة تنتهز وبائقة تبتدر وما أدري ما يفعل بي ولا بكم؟ أن الحكم إلا لله يقضي الحق

Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Muhammad ibn Ishaq, on the authority of his father, “When they pledged allegiance to Al-Reza (s), the people gathered around him and congratulated him. He made a gesture to them to become silent and after hearing their words, he said, ‘In the Name of God, the Beneficent, the Merciful. Praise be to God who does whatever He wills. No one can object to His Decrees. No one can reject His Destiny. He knows whatever treason that lies in one’s heart from the sight and whatever is hidden in the hearts. May God’s Blessings be upon Muhammad, upon the first and the last creatures, upon his good and pure Household.’ He then added, ‘I am Ali ibn Musa ibn Ja’far. Indeed the Commander of the Faithful (Al-Ma’mun) – may God assist him in righteousness and make him successful in being rational – has recognized one of our rights which others were ignorant about. He has established ties of kinship which others have broken. He has granted security to people who lived in fear. He even revived them and rescued them from destruction. He enriched them when they were in need. He was seeking the pleasure of the Lord of the Two Worlds in doing all this. He did not ask anyone but Him to reward him. God will reward the ones who are grateful. He will not let the reward of the good-doers be forgotten. He turned over the succession to the throne to me. He has entrusted his great rule to me after him. And whoever breaks a contract that God has ordered to be safeguarded, and loosens ties which God likes to be tightened has indeed underestimated God’s Bounds, and has allowed what God has forbidden. In this way, he has denied the leader of his right and has disobeyed his orders. He has thus disrespected Islam as was done in the past. The Trustee (Ali ibn Abi Talib (s)) put up with all the instances of breaching of the covenants, and did not even object to those later when he was in power, fearing dispersion in the religion and turmoil in the ties which held the Muslims together. This was because the ideas of the Age of Ignorance were still in their minds and the hypocrites were on the watch to get a chance to create havoc. Now I do not know what is going to happen to me and you. Indeed there is no arbitrator but God. He is the only One who clarifies the truth. He is the best Separator.”

The following report contradicts it.

حدثنا علي بن أحمد بن محمد بن عمران الدقاق رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الكوفي عن محمد بن إسماعيل البرمكي عن محمد بن عرفة قال: قلت للرضا عليه السلام يا بن رسول الله ما حملك على الدخول في ولاية العهد؟ فقال: ما حمل جدي أمير المؤمنين عليه السلام على الدخول في الشورى


Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq – may God be pleased with him – narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Muhammad ibn Arafat that he asked Al-Reza (s), “O son of the Prophet of God! What forced you to accept the succession to the throne?” The Imam (s) replied, “The same thing which forced my grandfather the Commander of the Faithful (s) to join the arbItraion council.”

Uyoon Akhbar al-Reza, by Shaykh Sadooq

Now if Imam Reza was definitely forced, to accept the successorship, why was he saying to the public that Mamun did this with good intentions and for the sake of Allah, and that he protected the ahlel bayt and gave them peace? Wasn’t he misguiding the people as well with these words, because when people would hear these words coming from the mouth of Imam Reza, they would definitely consider Mamun to be on the right path!

And the following report shows that Imam Reza didn’t want to be the successor because he considered himself incapable for the caliphate.

حدثنا أبو محمد الحسن بن يحيى العلوي الحسيني رضي الله عنه بمدينة السلام قال: أخبرني جدي يحيى الحسن بن جعفر بن عبيد الله بن الحسين قال حدثني موسى بن سلمة قال كنت بخراسان مع محمد بن جعفر، فسمعت أن ذا الرياستين الفضل بن سهل خرج ذات يوم وهو يقول: واعجبا لقد رأيت عجبا سلوني ما رأيت؟ فقالوا: ما رأيت أصلحك الله؟ قال: رأيت أمير المؤمنين يقول: لعلي بن موسى الرضا قد رأيت أن أقلدك أمر المسلمين وأفسخ ما في رقبتي وأجعله في رقبتك ورأيت علي بن موسى يقول له: الله الله لا طاقة لي بذلك ولا قوة فما رأيت خلافة قط كانت أضيع منها أمير المؤمنين يتفصى فيها ويعرضها على علي بن موسى وعلي بن موسى يرفضها ويأبى.

Abu Muhammad Al-Hassan ibn Yahya al-Alawi Al-Husseini – may God be pleased with him – narrated in Medina that his grandfather Yahya ibn Al-Hassan ibn Ja’far ibn Ubaydillah ibn Al-Hussein quoted on the authority of Musa ibn Salamat, “I was in the province of Khorasan with Muhammad ibn Ja’far. Then I heard that one day Thul-Riasatayn Al-Fadhl ibn Sahl came out and said, ‘I have dreamt something amazing. Ask me what I saw.’ They asked, ‘May God maintain your health! What did you dream?’ He said, ‘I dreamt that the Commander of the Faithful tell Ali ibn Musa Al-Reza (s), ‘I am planning to turn over the affairs of the Muslims to you, dismiss myself from the post of the Caliphate and put it on your shoulders.’ I saw that Ali ibn Musa (s) replied, ‘By God! I do not have the power to do this, nor do I have the strength.’ Fadhl added, ‘I had never seen the Caliphate more belittled than that. The Commander of the Faithful resigns and hands it over to Ali ibn Musa (s) , and Ali ibn Musa (s) turns him down and rejects it.’

Uyoon Akhbar al-Reza, by Shaykh Sadooq

Is Fadhl ibn Sahl mentioning a mere dream? The answer is , No. There is nothing like that in the Arabic text. The English translator added it himself, to show that this is the dream of Fadhl ibn Sahl. But the case is that , Fadhl ibn Sahl is narrating the incident which he saw. And nothing supports the idea that it is a dream.

So now, three different reports show three different pictures.

1. Imam Reza is happy with being made a successor.
2. Imam Reza is made a successor against his will.
3. Imam Reza doesn’t want to be made a successor because he considers himself incapable. 

By Kalaam
Posted by 13S2010

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

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

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