Tag Archives: 12 Imams

Shia Hadith about the time of Mahdi’s rise disproves the concept of 12 Imams


Shia Hadith about the time of Mahdi’s rise disproves the concept of 12 Imams.

Imam said: Allah (t) had set a time for this Order in 70 AH, but when al-Husayn (as) was killed, Allah’s (t) anger with the people of the Earth intensified. So He delayed it till 140 AH, and we narrated to you [regarding it] and you publicized the narration, so the secret was disclosed. Allah thereafter has not set any time for it that we know of. And, “Allah erases what He wills and establishes [what He wills]; and with Him is the Original Book” (13:39). [Al-Kafi. Bilal Muhammad’s grading: “mursal kal-sahih”.]

My comments:

The narration refers to the time in which the Mahdi was supposed to rise to spread justice. Originally, he was going to appear in the year 70, however, allegedly, that timing has been pushed back due to the sins of man.

Significance of the report:

– it nullifies all earlier reports that speak of Imams after Al-Hussain, including the reports of Sulaym.
– it contradicts the Sunni hadith of Jabir bin Samura that there will be Twelve caliphs.
– it implies that Allah doesn’t know the future.

Taken from brother Farid’s twitter post.

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Were ALL the 12 ‘Shia’ Imams Murdered?


-=[Were ALL the Twelve ‘Shia’ Imams Murdered?]

Al-Mufeed said in Tasheeh Al-I’itiqadaat p.131-132:

“As for what Abu Ja’afar (ra) (Ibn Babawayh) said about the passing of our Prophet and Imams (as) through poison and murder, some of it occurred and some did not. What is certain is that the Commander of the Faithful (Ali), Al-Hasan, and Al-Hussain (as) left this world through murder and did not die naturally. As for those that passed away due to poison, it occurred to Musa bin Ja’afar (as) and it is likely that it occurred to Al-Redha (as), even though there is doubt in this. There is no way to declare that any of the others were poisoned, assassinated, or murdered. Such reports are a matter of emotional invocation and cannot be ascertained.”

For those that aren’t aware, most Twelver Shias today seem certain that all the Imams were killed/poisoned.

As we can see from the quote above, the most significant Shi’i historian of all time, Al-Mufeed, rejects this belief.

 

Taken from brother Farid’s twitter.

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Shia belief: Imams superior to Prophets – Imamate higher than Prophethood


One of the main beliefs of the Twelver Shia sect is that their concept of Imamate is superior to Prophethood and the twelve people they claim to be their Imams are higher in rank than all the Prophets of Allah (علیهم سلام) except the last Prophet Muhammad (saw).

We have taken all these quotes directly from the famous Twelver Shia website:

“The Shi’a further believe that the twelve Imams of the House of Prophet Muhammad have the rank higher than that of ALL the messengers (be Imam or not) except Prophet Muhammad (S).”

A Shi’ite Encyclopedia Imamat versus Prophethood Part 1
https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/imamat-versus-prophethood-part-1

“…which proves that the office of Imamate, with the ability to exercise inner influence on the ummah in order to advance on the inner path, was a higher and more exalted office than his prophethood.”

Imamate and Leadership – Lesson 17: The Imamate and Inner Guidance of Man
https://www.al-islam.org/imamate-and-leadership-sayyid-mujtaba-musavi-lari/lesson-17-imamate-and-inner-guidance-man

“The rank of imamate is higher than that of general prophethood”

“Since prophethood and the title of Khalil (Friend) did not apparently warrant a higher rank, the office of Imamate was the only office of a higher order to which even a Prophet of Allah could be entrusted.”

Peshawar Nights Fourth Session, Sunday night, 2nd Rajab 1345 A.H.
https://www.al-islam.org/peshawar-nights-sultan-al-waadhim-sayyid-muhammad-al-musawi-ash-shirazi/fourth-session-sunday-night#rank-imamate-higher-general-prophethood

“The Imamate is a stage lower than the highest stage of prophethood, but it is a stage higher than all other ranks of prophethood. Since ‘Ali was raised to the stage higher than prophethood and was one in spirit with the Holy Prophet, he was endowed with the office of the Imamate and was thus superior to all previous prophets.”

“The rank of the Imamate is higher than the rank of general prophethood, but lower than special prophethood. The last Prophet is the highest stage of special prophethood.”

Peshawar Nights Fourth Session, Sunday night, 2nd Rajab 1345 A.H.
https://www.al-islam.org/peshawar-nights-sultan-al-waadhim-sayyid-muhammad-al-musawi-ash-shirazi/fourth-session-sunday-night#rank-imamate-higher-general-prophethood


“Since the Holy Prophet was superior to all other prophets, ‘Ali was also superior to them” 

“Therefore, ‘Ali Ibn Abu Talib was definitely superior to the prophets,…”

Peshawar Nights Seventh Session, Wednesday Night, 29th Rajab 1345 A.H.
https://www.al-islam.org/peshawar-nights-sultan-al-waadhim-sayyid-muhammad-al-musawi-ash-shirazi/seventh-session-wednesday#holy-prophet-was-superior-all-other-prophets-%E2%80%98ali-was-also-superior-them

 

More can be read on these links: http://www.sjiieten-ontmaskerd.nl/AhlelBayt.com/www.ahlelbayt.com/articles/imamah/imams-superior-to-prophets.html or http://www.chiite.fr/en/imamah_05.html
http://www.twelvershia.net/2013/04/05/the-imamah-of-the-shia-a-hidden-call-for-the-continuation-of-prophet-hood/
http://www.twelvershia.net/2017/09/03/are-sunnis-going-to-hell/

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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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Imami Shia say: Prophet Adam (as) did not testify to Wilayah of 12 Imams


Sura TaaHaa Ayah 115 “And certainly We took a covenant from Adam before, but he forgot; and We did not find in him any firm resolve.”

Imam Muhammad Baqir (asws) said, “And certainly We gave a covenant to Adam before, but he forgot” refers to the taking of an oath from Adam (as) regarding Muhammad (saw) and the Imams (asws) after Him but Adam (as) was negligent in His oath. Adam (as) did not have the “firm resolve” to recognize the true status of Muhammad (saw) and the Imams (asws). The reason behind giving the title of Olil Azm (owners of the “firm resolve”) to the five Olil Azm messengers is that Allah took an oath from Them regarding Muhammad (saw), His Successors and al Mahdi (atfs). They, the five Olil Azm, testified to this oath with “a firm resolve” they accepted the oath as the truth.”

(Al Kafi vol 1 pg 416, Tafseer Qummi Second Edition pg 65)

Abu Hamza narrates Imam Muhammad Baqir (asws) said, “Allah took a covenant from the prophets and said, “Am I not your Lord?”

The prophets replied, “Yes. You are”.

Allah asked, “Is Muhammad (saw) not My Messenger? Is Ali (asws) not Ameerul Momineen (asws)? Are His Successors not the authorities appointed by Me? Are They not the keepers of My knowledge? Is al Mahdi (atfs) not the one with whom I will support My religion? Is He not the one through whom I will spread My government? Is he not the one through whom I will avenge My enemies? Is he not the one through whom the people will worship Me, willingly or unwillingly?”

The prophets replied, “We believe in this covenant and we testify to this, O’our Lord”.

Imam Muhammad Baqir (asws) then said, “Adam (as) did not deny this covenant but He did not testify to it. Therefore the religion was announced through the five messengers who testified in al Mahdi (atfs). However Adam (as) did not have the “firm resolve” to testify. This is the meaning of this ayah.”

(Tafseer al Burhan vol 5 pg 191, Taweel al Ayat al Dhahira pg 313)

Sura Furqaan Ayah 26 “The kingdom on that day shall rightly belong to the Beneficent Allah, and a hard day shall it be for the unbelievers.”

Ali bin Asbaat narrates from some of Our companions, “The kingdom” belongs to Allah on “that day” and on every other day but the above ayah refers to the rising of al Mahdi (atfs) when everyone will worship Allah.”

(Taweel al Ayat al Dhahira pg 369)

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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

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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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