Tag Archives: contradiction

Shia Scholar: There are no narrations with the names of 12 Imams


al-Salamu `Aleykum,

Shia scholar of Hadith Muhammad Baqir al-Behbudi writes in “Ma`rifat al-Hadith” pg.172:

على انك عرفت في بحث الشذوذ عن نظام الامامة ان الأحاديث المروية في النصوص على الأئمة جملة من خبر اللوح وغيره كلها مصنوعة في عهد الغيبة والحيرة وقبلها بقليل فلو كانت هذه النصوص المتوافرة موجوده عند الشيعة اللإمامية لما اختلفوا في معرفة الأئمة هذا الاختلاف الفاضح ولما وقعت الحيرة لأساطين المذهب واركان الحديث سنوات عديدة وكانوا في غنى ان يتسرعوا في تأليف الكتب في اثبات الغيبة وكشف الحيرة عن قلوب الامة بهذه الكثرة

[And you (reader) now know after the research on “al-Shudhudh `an Nizam al-Imamah” that the narrations about the general identity of the Imams such as the narration of the Tablet (1) and others, are all fabricated during the time of al-Ghaybah (2) and al-Hayrah (3) and some short time before it. For if these narrations were available with the Imami Shia, they would not have disagreed so openly and greatly about the identity of the Imams, nor would the biggest personalities and narrators of Hadith have faced much confusion for long years, nor would they have needed to quickly write books proving the Ghaybah to unveil the confusion from the hearts of the nation in such great numbers.] 

Footnotes:
(1) Narrations of the Tablet are those when Jabir (ra) walks in on Fatima (ra) and sees a tablet with the names of the Imams on it.
(2) al-Ghaybah is the period of occultation of the Shia 12th Imam when he was never seen nor heard from by anyone except four people and only for a couple of years, then followed by the greater occultation.
(3) al-Hayrah is the great confusion that struck the followers of the Imami branch of Tashayyu` when the news of their Imam stopped reaching them after the death of the fourth emissary and lots of them abandoned the Madhab.

no_name_of_imams_1 no_name_of_imams_2

By Hani
Posted by 13S2010

 

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Contradictory Fatwas of Shia Infallible Imams


بسم الله الرحمن الرحیم

‘Infallible’ Abu Abdillah (Jafar) is asked about the Ghusl for Friday Prayer. He replies: it is Sunnah.

The same question is posed to another ‘infallible’, Ali Ibn Musa Rida. He replies: it is Wajib.

So we have two ‘infallible’ Imams contradicting each other.  Which one of them is correct?

Source: Istibsar vol. 1 page. 103

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Infallible Imams disagree on the verse of Quran


By Hani (aka TripolySunni)
Posted and Edited by 13S2010. 

بسم الله الرحمن الرحیم

Salam ‘Aleykum,

a. One infallible Imam says:

al-Kafi: vol.5 pg.448

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُتْعَةِ فَقَالَ نَزَلَتْ فِي الْقُرْآنِ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَ لا جُناحَ عَلَيْكُمْ فِيما تَراضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ .

Some of our companions, from Sahl bin Ziyad and ‘Ali bin Ibrahim from his father, all of them from ibn abi Najran from ‘Assim bin Humayd, from abu Baseer: I asked abu Ja’far (as) about the Mut’ah, he (as) said: it was revealed in the Quran: “So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation.”

Majlisi 20/225: “Hasan like Sahih.”

b. The other infallible Imam says:

al-Kafi: vol.5 pg.449

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا نَزَلَتْ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ إِلَى أَجَلٍ مُسَمًّى فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً .
‘Ali bin Ibrahim from his father from ibn abi ‘Umayr from abu ‘Abdullah (as) that he said: It has been revealed: “So for whatever you enjoy [of marriage] from them, to an appointed time, give them their due compensation as an obligation.”

Majlisi 20/227: “Hasan.”

Should we go with Abū ‘Abdillāh or with Abū Jafar here? is there “to an appointed time” or isn’t there? Check Suran Nisa Verse 24. 

(Both are narrated from Ibrahim bin Hashim)

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Infallible Imams contradict each other


Article by Hani (aka TripolySunni)
Posted by 13S2010

بسم الله الرحمن الرحیم

In the authentic narrations of the Imams there are direct contradictions as usual, they are infallible after all…

al-`Allamah al-Helli said in “Mukhtalaf al-Shia” vol.1 pg.261:

اتفق أكثر علمائنا على أن المذي لا ينقض الوضوء ولا أعلم فيه مخالفا منا

[Most of our scholars agreed that al-Madhi(1) does not invalidate Wudhu(Ablution) and I do not know anyone who differs from us except ibn al-Junaid]

(1) al-Madhi: Is the prostatic fluid, a substance that comes out of a man’s organ during foreplay before ejaculation.

al-`Allamah al-Helli writes this narration on page 262 of “al-Mukhtalaf“:

مختلف الشيعة – العلامة الحلي – ج ١ – الصفحة ٢٦٢
في الصحيح عن زيد الشحام، قال: قلت لأبي عبد الله عليه السلام: المذي ينقض الوضوء؟ قال: لا، ولا يغسل منه الثوب، ولا الجسد، إنما هو بمنزلة البصاق، والمخاط
تهذيب الأحكام: ج ١، ص ١٧، ح ٤٠ وفيه ” البزاق والمخاط “.

ملاذ الأخيار ج1 ص97
صحيح‌.
و البزاق‌ و البساق‌ و البصاق‌ بضم‌ الجميع‌: ريق‌ الفم‌. و المخاط بالضم‌:
‌ما يسيل‌ ‌من‌ الأنف‌.

[In the SAHIH from Zaid al-Shahham that he said: I said to abu `Abdullah (as): Does al-Madhi invalidate Wudhu? he (as) said: “No, and the clothes are not to be washed nor the body, for it is similar to spit and mucus.”]

al-`Allamah al-Majlisi said in “Malaath al-Akhiyaar” vol.1 page 97: SAHIH.

al-Helli also writes this narration on page 262 of “al-Mukhtalaf“:

الموثق عن إسحاق بن عمار عن أبي عبد الله عليه السلام قال: سألته عن المذي، قال إن عليا عليه السلام كان مذاء فاستحيا أن يسأل رسول الله صلى الله عليه وآله لمكان فاطمة عليها السلام فأمر المقداد أن يسأله وهو جالس فسأله فقال له: ليس بشئ
تهذيب الأحكام: ج ١، ص ١٧، ح ٣٩ مع اختلاف يسير.
ملاذ الأخيار ج1 ص96
موثق‌.

[In the Muwaththaq from Ishaq bin `Ammar, from abu `Abdillah (as) that he said: `Ali’s (as) Madhi used to flow readily, so he was ashamed from asking the Prophet (SAWS) because Fatima (as) was there, so he asked al-Miqdad to ask him while he sat, so he asked him and he (SAWS) said: “It is nothing.“]

al-`Allamah al-Majlisi said in “Malaath al-Akhiyaar” vol.1 page 96: Muwaththaq.

And I want the readers to notice how their authentic narration directly contradicts the true authentic narration of Ahlul-Sunnah:

عن المقداد بن الأسود أن علياً رضي الله عنه قال: كنت رجلاً مذّاءً فاستحييت أن أسأل رسول الله صلى الله عليه وسلم لمكان ابنته مني، فأمرت المقداد فسأله، فقال: يغسل ذكره ويتوضأ

[al-Miqdad (ra) narrated: `Ali bin abi Talib (ra) said: I was one whose Madhi flowed readily and I was ashamed to ask the Messenger (SAWS) about it, because of the relation of his daughter. I, therefore, asked Miqdad bin al-Aswad and he inquired of him (SAWS). He (SAWS) said: “He should wash his male organ and perform ablution.” ]

source: Sahih al-Bukhari and Sahih Muslim.

Of course the Shia will say we “Nawasib” invented it… yes of course, because the Nawasb were such clean people who loved cleanliness so they washed their feet and organs all the time, they were also very chaste so I suppose they also invented anti-Mut`ah narrations, may Allah guide the deviant Shia and heal them.

but here’s the deal, al-Helli also quoted this narration from Tahtheeb al-Ahkam 1/18:

محمد بن إسماعيل في الصحيح، قال: سألت الرضا عليه السلام عن المذي فأمرني بالوضوء منه، ثم أعدت عليه في سنة أخرى فأمرني بالوضوء وقال: إن علي بن أبي طالب عليه السلام أمر المقداد بن الأسود أن يسأل النبي صلى الله عليه وآله واستحيا أن يسأله فقال: فيه الوضوء
تهذيب الأحكام: ج ١، ص 18، ح 42.

ملاذ الأخيار ج1 ص98
صحيح‌.
و الأولي‌ حمل‌ الخبر ‌علي‌ التقية ‌في‌ ‌الحكم‌ و النقل‌، ‌لأن‌ وجوب‌ الوضوء و الخبر بهذا المضمون‌ ‌من‌ المشهورات‌ بينهم‌، فلذا نقل‌ ‌عليه‌ ‌السلام‌ الخبر موافقا لهم‌ تقية.

[Muhammad bin Isma`eel in the SAHIH said: I asked al-Reda (as) regarding al-Madhi so he ordered me to make Wudhu from it, then I repeated the question in the next year and he again told me to make Wudhu, he (as) said: `Ali bin abi Talib (as) asked al-Miqdad bin al-Aswad to ask the Prophet (SAWS) when he felt shy from asking him, so he (SAWS) replied: “He must make the Wudhu.”]

al-`Allamah al-Majlisi said in “Malaath al-Akhiyaar” vol.1 page 98: SAHIH.

-END-

This is the type of self contradicting guidance we’re talking about… al-Tusi tried to reconcile by saying it is Mustahabb while al-Majlisi went for his best scholarly excuse… taqiyyah.

And as the Quranic verse goes:

{If it had been from other than Allah, they would have found within it much contradiction.} [4:82]

But the Shia seem to follow another saying in their religion:

“If it had been from other than Allah, then it has to be Taqiyyah.”

Allahu Musta`aan

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Making Salam on females or Not? Infallible Imam contradicts


Making Salam on females or Not making Salam on females – infallible Imam contradicts with the Prophet (saw) and Ali (ra).

Article by Hani (aka TripolySunni)
Posted by 13S2010

al-Salamu ‘Aleykum,

Two Hadiths in al-Kafi vol.5 pg.535:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تُسَلِّمْ عَلَى الْمَرْأَةِ .

Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Yahya from Ghiyath bin Ibrahim from abu ‘Abdullah (as): “Do not make Salam on the woman.”

Majlisi said: Muwaththaq 20/374, Behbudi said: Sahih 3/79.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُسَلِّمُ عَلَى النِّسَاءِ وَ يَرْدُدْنَ عَلَيْهِ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُسَلِّمُ عَلَى النِّسَاءِ وَ كَانَ يَكْرَهُ أَنْ يُسَلِّمَ عَلَى الشَّابَّةِ مِنْهُنَّ وَ يَقُولُ أَتَخَوَّفُ أَنْ يُعْجِبَنِي صَوْتُهَا فَيَدْخُلَ عَلَيَّ أَكْثَرُ مِمَّا طَلَبْتُ مِنَ الْأَجْرِ .

‘Ali bin Ibrahim from his father Ibrahim bin Hashim from Hamad bin ‘Isa from Rib’i bin ‘Abdullah from abu ‘Abdullah (as): The Prophet (SAWS) used to make Salam on the women and they used to return it, and Ameer al-Mumineen ‘Ali (as) used to make Salam on the women but hated to make it on the young teenage women, he used to say: “I fear that I may like her voice, so I would end up with more than just the reward(of making Salam).”

Majlisi said “Hasan” because of Ibn Hashim 20/374.

Comments:

He meant he would end up falling in love with her, although he’s infallible, either way both of them contradict each-other.

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Not using Taqqiyah is also Taqqiyah


Article by Hani (aka TripolySunni)
Posted by 13S2010

al-Salamu ‘Aleykum,

Shia claim their Imams did Taqqiyah the whole time, and apparently the Shia also invented narrations where the companions of the Imams would ask them or even beg them not to answer them back using Taqqiyah.

The only problem is, the Shia scholars claimed that even these are Taqqiyah!!!

محمّد بن علي بن الحسين بإسناده ، عن يحيى بن أبي عمران أنّه قال : كتبت إلى أبي جعفر الثاني ( عليه السلام ) : في السنجاب والفنك والخزّ ، وقلت : جعلت فداك أُحب أن لا تجبيبني بالتقيّة في ذلك ، فكتب بخطه إليّ : صلّ فيها .

Muhammad bin ‘Ali bin al-Hussein with his Isnad, from Yahya bin abi ‘Imran that he said: I wrote to abu Ja’far II (as) regarding the squirrel and the fennec fox and the beaver, and I said: “May I be sacrifice for you, I would like it if you did not reply with Taqqiyah in this matter.” So he wrote me with his own hand-writing: “Pray in them.”

(He means while wearing their skin.)

Sources: al-Hadaeq al-Nadirah by Yusuf al-Bahrani (7/62-69), Mustanad al-Shia by al-Naraqi(4/321), Jawahir al-Kalam by al-Jawahiri (8/88-98), Man la Yahduruhu al-Faqih by Saduq (1/262), Wasael al-Shia by al-‘Amili (3/253) & (4/349).

In his book “Minhaj al-Ahkam” pg.47, al-Mirza al-Qummi says:

إن السائل ربما سأل عن حال شيء وقال ما حكم هذا من دون تقية وقال أجب لي بغير تقية فأجابوا بأنه هكذا، وهو أيضاً موافق للتقية

“The questioner may have asked about the condition of a certain matter and said “What is the ruling on this without Taqqiyah?” or “Answer me with no Taqqiyah.” so they (as) would answer that it is so and so, and this also is Taqqiyah.”

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Dispute between the infallibles and al-Majlisi lies about Taqqiyah


Bismillah,

The infallible having a dispute with the other infallible and al-Majlisi like all Shia scholars finds that the only escape is Taqqiyah.

The documents:

روضة المتقين في شرح من لا يحضره الفقيه، للمجلسي ج‏3، ص: 44 :
و في الصحيح، عن زرارة قال: كنت قاعدا عند أبي جعفر عليه السلام و ليس عنده غير ابنه جعفر عليه السلام فقال: يا زرارة إن أبا ذر و عثمان تنازعا على عهد رسول الله صلى الله عليه و آله و سلم فقال عثمان كل مال من ذهب أو فضة يدار به و يعمل به فيتجر به ففيه الزكاة إذا حال عليه الحول، فقال أبو ذر (أما- خ ل) ما يتجر به أو دير و عمل به فليس فيه زكاة، إنما الزكاة فيه إذا كان ركازا أو كنزا موضوعا، فإذا حال عليه الحول ففيه الزكاة فاختصما في ذلك إلى رسول الله صلى الله عليه و آله و سلم قال فقال: القول ما قاله أبو ذر،
فقال أبو عبد الله عليه السلام لأبيه عليه السلام، ما تريد إلا أن تخرج مثل هذا فيكف الناس أن يعطفوا على فقرائهم و مساكينهم؟
فقال: إليك عني لا أجد منها بدا.

Rawdat al-Muttaqeen fi Sharh man la Yahduruhu al-Faqeeh vo.3 pg.44:

[In the Sahih, from Zurarah that he said: I was sitting with abu Ja’far (as) at his place, and there was no one present except his son Ja’far (as), so he said: “O Zurarah, abu Dharr and ‘Uthman disputed during the days of the Prophet (SAWS), ‘Uthman said: All money from gold or silver that the people use and work with in trade, they must pay Zakat for it if one year passes. abu Dharr replied: The money you work with in trade and such then you must not pay Zakat from it, but if it was stored and unused and one year passes then one must pay its Zakat. So they went to the Prophet (SAWS) to solve their dispute and he told them: the saying of abu Dharr is correct.”

abu ‘Abdullah Ja’far (as) said to his father al-Baqir (as): “Why would you bring something like this up? How will the Muslims have kindness and sympathy for the poor and weak among them?”
al-Baqir (as) replied: “Stay away from me, I found it obligatory!”]

al-Majlisi said in his commentary:

الظاهر أن منازعتهما صلوات الله عليهما كان لإسكات العامة بأن يقولوا إن ابنه نازع معه و لم يقبل منه لأنه ما يقول إلا ما نقل، عن آبائه عن رسول الله صلى الله عليه و آله و سلم عن الله عز و جل. أ.هـ

“What is apparent is that their dispute may peace be upon them was to silence the ‘Amah(Sunnies) so that they may say: He quarreled with him and did not accept from him as he only reports what he heard from his fathers from the Prophet (SAWS) from Allah (swt).”

Comment:

The report says it was only al-Baqir and Zurarah and al-Sadiq in the house, no Sunnies were present so they can silence them, unless they’re taking acting lessons in a theater.

Salam,

by Hani (aka TripolySunni)
Posted by 13S2010

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