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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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

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
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Taqqiyah forbidden for Prophets


Bismillah wal-Salamu ‘Aleykum,

I will quote three of the biggest Shia scholars and then ask a valuable question.

الطبرسي كتاب تفسير مجمع البيان 7/97

” فقد دلت الأدلة العقلية التي لاتحتمل التأويل على أن الانبياء لايجوز عليهم الكذب وان لم يقصدوا به غروراً ولاضرراً كما لايجوز عليهم التعمية في الاخبار ولا التقيّة لأن ذلك يؤدي الى التشكيك في أخبارهم ”
al-Tabrasi in Tafseer Majma’a al-Bayan 7/97:
“Intellectual evidence that cannot be mis-interpreted shows us that it is not allowed for prophets to lie even if they do not mean any harm by it, also it is not allowed for them to speak in a coded (unclear) language nor is Taqqiyah allowed because it would cast doubt on their sayings.”

الطوسي كتابه التبيان 7/ 259 و260

“وعلى كل حال فلا يجوز على الانبياء القبائح ولايجوز ايضاً عليهم التعمية في الاخبار ولا التقية في اخبارهم لأنه يؤدي الى التشكيك في اخبارهم فلا يجوز ذلك عليهم على وجه”

al-Tusi in al-Tibyan 7/259-260: “In any case it is not permissible for prophets to commit ugly acts, nor is it allowed for them to speak in a coded (unclear) way nor to use Taqqiyah because it would lead some to question their sayings, so it’s not allowed in any way.”

المجلسي بحار الانوار ج28 ص400

(فأما الرسول (صلى الله عليه وآله) فانما لم تجز التقية عليه لان الشريعة لا تعرف إلا من جهته ولا يوصل إليها إلا بقوله )

al-Majlisi in Bihar al-Anwar 28/400:
“As for rassul-Allah SAWS, Taqqiyah is not permissible for him because the religious laws can only be known from him and cannot be reached except through his sayings.”

– end –

Anyone with intellect must have realised this big gap in the Shia religion by now, Taqqiyah is not allowed for the prophet SAWS who faced more hardships and dangers than all of the Shia Imams put together, because he is the source of the religion and the source of knowledge, if he were to lie and speak in secret vague or unclear language (like the Shia Imams) then all the people would cast doubt on his reliability and would question his sayings (just like they do with Shia Imams), there is no other means of acquiring the correct religion except through him.

We ask the Shia: can the correct religion and knowledge be acquired from other than Ahlul-bayt?

Salam ‘Aleykum,

By Hani
Posted by 13S2010

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Filed under Articles, Revealing Shia sect, Shia doctrine of Taqiyya

Can Shias pray on Sunni?


Bismillah wal-Hamdulillah,


Praise and glory be to God,

So can a Shia wash a Sunni and pray on him after he dies? most of you already have an idea about this subject, but for those who do not we will not disappoint you and I assure you that the answer to this question is so evil and twisted, you cannot possibly imagine such an evil ‘Aqeedah… then again this is Shiism and we’re used to their filth.

First we quote al-Tusi who quotes al-Mufid, the biggest of the Shia scholars.

Quote

قال الشيخ أيده الله تعالى : ( ولا يجوز لأحد من أهل الإيمان أن يغسل مخالفا للحق في الولاية ولا يصلي عليه إلا أن تدعوه ضرورة إلى ذلك من جهة التقية فيغسله تغسيل أهل الخلاف ولا يترك معه جريدة وإذا صلى عليه لعنه في صلاته ولم يدع له فيها )فالوجه فيه أن المخالف لأهل الحق كافر فيجب أن يكون حكمه حكم الكفار إلا ما خرج بالدليل وإذا كان غسل الكافر لا يجوز فيجب أن يكون غسل المخالف أيضا غير جائز وأما الصلاة عليه فيكون على حد ما كان يصلي النبي صلى الله عليه وآله والأئمة ع على المنافقين وسنبين فيما بعد كيفية الصلاة على المخالفين إن شاء الله تعالى والذي يدل على أن غسل الكافر لا يجوز إجماع الأمة لأنه لا خلاف بينهم في أن ذلك محظور في الشريعة ويدل عليه أيضا .
تهذيب الأحكام للطوسي (460 هـ) الجزء1 صفحة335 باب 13 تقلين المحتضرين وتوجيهم عند الوفاة


al-Tusi in “Tahtheeb al-Ahkam” vol.1 pg.335:

((Our sheikh (Mufid) may Allah strengthen him says: “It is not permissible for any of the believers(Twelvers) to wash anyone from those who differ with us in the Truth of the Wilayah (of ‘Ali) nor should he pray on him, unless there is a necessity in the case of Taqiyyah, so he  gives him the washing of those who oppose us, and if he prays on him he curses him and does not make Du`a for him.”

So this shows that the one who opposes us is a Kafir and his ruling is that of a Kafir unless in special cases where there is proof, and if washing the Kafir is not permissible then washing the one who opposes us is also not permissible, as for praying on him it should be like the prayer of the Prophet SAWS and Ahlul-Bayt (as) on the Mounafiqoun(Hypocrites), and we will show insha-Allah the method of how that prayer in conducted.))

Now al-Majlisi,

praying_on_sunnis
al-Majlisi says in “Zadul-Mi`ad” pg.345 after mentioning the impermissibility of praying on the Kouffar and the Khawarij and the Nawasib and the Ghulat:

Quote

عدة اسطر يذكراما على غيرهم من المخالفين فخلاف واظهرة التخير بين عدم الصلاة او الصلاة باربع تكبيرات وفي التكبير الرلبع يلعنة


(( As for those who oppose us there is a difference, between not praying on them or praying on them with only four Takbeerat and on the fourth one you curse them… ))

al-Bahrani in “al-Hadaeq al-Nadirah” 5/176:

Quote

وهو أظهر ويعضده القرآن وهو قوله تعالى : ” ولا تصل على أحد منهم مات أبدا . . ” يعني الكفار والمخالف لأهل الحق كافر بلا خلاف بيننا .


(( And it is clear and is supported by the Quran which is the saying of Allah “And pray thou never over any one of them when he is dead” meaning the Kouffar, and he who differs with the people of Truth(Twelvers) is a Kafir and there is no disagreement on this among us.))


Enjoy,


Posted Image 

 

UPDATE!

al-Qummi al-Saduq says what Du`a should be made upon the Mukhalif(Sunni) when he dies during Salat al-Janaza, we read in “Fiqh al-Rida” pg178:

و إذا كان الميت مخالفا فقل في تكبيرك الرابعة- اللهم أخز عبدك و ابن عبدك هذا- اللهم أصله نارك- اللهم أذقه أليم عقابك و شديد عقوبتك- و أورده نارا و املأ جوفه نارا- و ضيق عليه لحده- فإنه كان معاديا لأوليائك و مواليا لأعدائك- اللهم لا تخفف عنه العذاب و اصبب عليه العذاب صبا- فإذا رفع جنازته فقل اللهم لا ترفعه و لا تزكه

[And if the dead person is a Mukhalif(Sunni) then say in your fourth Takbeera – O Allah, disappoint your slave and the son of your slave – O Allah let him into your fire – O Allah make him taste your most painful punishment – O Allah surround him with fire and fill his insides with fire – O Allah tighten his grave – for he was an enemy of your friends and a friend of your enemies – O Allah do not reduce his torture and pour your torment on him – So when his Janazah is lifted say: “O Allah do not raise him nor give him virtue”]

^ All of this is being said while they pray on you, SubhanAllah! Taqiyyah and hatred have seriously messed up their brains!!

And their scholar abu Salah al-Halabi (died 447 AH) says in his book also called “al-Kafi lil-Halabi” pg157:

وإن كان مخالفا للحق بجبر أو تشبيه أو اعتزال أو خارجية أو إنكار إمامة لعنه بعد الرابعة وانصرف. ولا يجوز الصلاة على من هذه حاله إلا لتقية.

[And if he was from those who oppose the truth, like a Mujabbir or a Mushabbih or a Mu`tazili or a Khariji or a denier of Imamah, then he curses him after the fourth and leaves. Prayer on them is not allowed except in Taqiyyah.]

By Hani
Posted by 13S2010

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Filed under Revealing Shia sect, Shia doctrine of Taqiyya