The Shia Mahdi – A sadistic mass-murdering Anti-Arab bigot

rafidhimajoosmahdi

Yes, the title is kind of provoking (but nothing compared to what you are going to read from Shia books!) and many of you (Sunnah or Shia) – especially the common folks among the Shias – might have never heard about a single of the following narrations (that have all been classified as reliable narrations in regards to the Shia Mahdi by major classical Shia scholars whose views have more weight than any Marja’) that we have collected in this unique article. We’ve gathered the best of the best we could find on numerous Arabic websites that have (aready) finished off Shiism – especially regarding our very topic – ages ago. Even the Arab speaking Shias on various forums couldn’t come up with any good explanation except (as it is always the case) with very lame excuses and strange and farfetched explanation for the sadistic, Zoroastrian, Jewish and mass-murdering attributes of their hidden 12th saviour.

We are talking about a thorough exposure where not a single doubt will be left that the 12th Imam of the Rafidha could be ANYONE but the real Muslim Mahdi.

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Rafidhite (Shiite) Mahdi will be killed by a bearded lady (transexual)

ajkiller

FATWA:

العديد من المؤمنين يتساءلون عن الطريقة التي سيموت بها الإمام المهدي ، وإذا كان (عليه السلام) سيستشهد فهذا يعني أنّ الغاية من كلّ مسيرة الأئمّة (عليهم السلام)ومن غَيبة الإمام الطويلة ـ وهي تحقيق الكمال للبشريّة وتوجّههم للدين ـ لن تتحقّق ، فما هو قولكم في ذلك؟

الجواب :باسمه جلت اسمائهنقلَ صاحب كتاب إلزام الناصب: أنّه إذا تمّت السبعون سنة، أتى الحجّةَ الموت، فتقتله امرأة من بني تميم اسمها سعيدة، ولها لحية كلحية الرجال، بجاون صخر من فوق سطح، وهو متجاوز في الطريق. وفوزه بالشهادة لا يتنافى مع بلوغ البشريّة قمّة الكمال، فإنّ الكمال للمجموع، وليس لكلِّ فرد فرد.

SCREEN SHOT:

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Wave of lies. Narrations on broken rib analysed.

Compilied and translated by brother TripolySunni, prepared by Faylaq Omar.    

READ AND LOAD IT HERE.

Fihrist of shia scholars and their believe in tahrif of Quran

People who spend some of their time in browsing our blog, already seen how many shia scholars did believe in tahrif of Quran. I decided to make a fihrist of their names.

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Taqiyyah explained – understand 12er Shi’ism [STICKY]

By TripolySunni, edited, abridged and arranged by gift2shias team.

Fiqh of Taqqiyah:


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Who is nasibi?

as-Salam Alaikum.

Who is a Nasibi?

محمد بن إدريس في (آخر السرائر) نقلا من كتاب مسائل الرجال ، عن أبي الحسن علي بن محمد ( عليهما السلام ) أن محمد بن علي بن عيسى كتب إليه يسأله عن الناصب هل يحتاج في امتحانه إلى أكثر من تقديمه الجبت والطاغوت واعتقاد إمامتهما ؟ فرجع الجواب : من كان على هذا فهو ناصب
 

Mohammad bin Idrees in his book ‘Aakhir al-Sarair’ quotes from the book  ‘Masail al-Rijaal’, from Aba al-Hasan Ali bin Mohammad (as);

 

“Ali bin Isa wrote to Imam Ali bin Mohammd (as) [9th Imam] asking Him about the Nasibi*, Is it needed to evaluate him upon more than Him bringing forward Jibt and Taghoot (Abu Bakr and Umar) (putting them ahead of the Imam’s) and believing in their Imamat ? The reply came, “The one who is upon that then he is a Nasibi”

[Source: Wasail al-Shia, Vol. 29, Pg. 133]

Imam’s travelling through many worlds

Imam’s (as) travelling through many worlds

حدثنا احمد بن محمد عن الحسين بن سعيد عن ابن ابى عمير عن ابى ايوب عن ابان بن تغلب قال كنت عندابى عبد الله عليه السلام فدخل عليه رجل من اهل اليمن فقال يا اخا اهل اليمن عندآم علماء قال نعم قالفما بلغ من علم عالمكم قال يسير في ليلة مسيرة شهرين يزجر الطير ويقفوا الاثر فقال أبو عبد الله عليه السلامعالم المدينة اعلم من عالمكم قال فما بلغ من علم عالم المدينة قال يسير في ساعة من النهار مسيرة شمس سنةحتى يقطع اثنى عشر الف مثل عالمكم هذا ما يعلمون ان الله خلق آدم ولا ابليس قال فيعرفونكم قال نعم ماافترض عليهم الا ولايتنا والبرائة من عدونا

 

From Ahmad bin Muhammad bin Isa, from Al-Husain bin Saeed, from Muhammad bin Abi Umair, from Abi Ayub Ibrahim bin Usman Al-Khazaz, from Aban bin Taghlub who said:

 
“I was in the presence of Abi Abdillah (Imam Sadiq) (as), when a man from Yemen came up to Him.
Imam (as) said to him, “O Yemeny brother, are there scholars among you?”
He said, “Yes”.
Imam (as) said, “What do your scholars achieve from their knowledge?”
He said, “He travels in one night the travel distance of two months of the flight of the bird and the effects would remain.”
Abi Abdillah (as) said, “The scholar from Medina [referring to the Imam’s (as)] is more knowledgeable then your scholars.”
He said, “What does the scholar of Medina achieve from his knowledge?”
Imam (as) said, ” He travels in one hour of the day, the travel distance of a year’s travel of the sun, to the extent that he cuts through twelve thousand worlds the like of this world of yours whose inhabitants are not aware that Allah (swt) created Adam (as) or Iblees”.
He said, “They recognise You?”
Imam (as) said, “Yes. There is no obligation upon them except for Our Wilayah and the keeping away (Tabarra) from Our enemies.”
[Source: Basaair Al-Darajaat, Vol. 8, Chapter. 12, Hadees. 15]
All narrators are trustworthy. Hadees is Saheeh (authentic)
There are more narrations with the same meaning, hence making the Matn “Tawattur” (frequently narrated)

محمد بن عبدالله الرازي الجاموراني، عن إسماعيل بن موسى، عن أبيه، عن جده عن عبدالصمد بن علي قال: دخل رجل على علي بن الحسين عليهما السلام فقال له علي بن الحسين عليهما السلام: من أنت؟ قال: أنا رجل منجم قال فانت عراف، قال: فنظر إليه ثم قال: هل أدلك على رجل قد مر منذ دخلت علينا في أربعة عشر عالما كل عالم أكبر من الدنيا ثلاث مرات لم يتحرك من مكانه؟ قال من هو؟ قال: أنا وإن شئت أنبأتك بما أكلت وما ادخرت في بيتك

Muhammad bin Abdullah Al-Razi Al-Jaamoorani, from Ismail bin Moosa from his father, from his grandfather, from Abd Al-Samad bin Ali who said :

 
A man came up to Ali bin Husain (as). Ali bin Husain (as) said to him, “Who are you?”.
The man said, “I am a astrologer.” Imam (as) said, “So you are a fortune-teller.”
Imam (as) then looked at him and then said, “Shall I show you a man who since the time you have come to us, moved through 14 worlds, with each world being 3 times bigger than this world, without having moved from his place?”
The man said, “Who is He?”
Imam (as) said, “I and if I wish, I can inform you what you ate and what you have stored in your house.”
[Source: Basaair Al-Darajaat, Vol. 8, Chapter. 12, Hadees. 13]
Comments: Just wonder how these Imams with such super power been killed?

Ilm al-Ghayb (Knowledge of unseen) and shia Imams

as-Salam Alaikum.

Ilm-e-Gaib of Imam Jafar Sadiq: Continue reading

Imam sees and hears all the world

as-Salam alaikum.

Few shia  reports to proof that they hve attributed to their Imams sifaat of Allah. Continue reading

Pray to Allah or pray to Ahlalbayt?

as-Salam Alaikum.

Just few quotes from known shia books of ahadeth, duas to show reality of shia tawheed.

Quote taken by the way from shia site:

From Ziyarat-e-Jamiya

Ziyarat-e-Jamiya is an authentic Ziyarat truested and relied up by scholars from the past and present. This Ziyarat is also considered authentic by Sheikh Sadooq.

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How Truthful was Saduq? (Article written by waqifi shia)

In the Name of Allah, the Beneficent, the Merciful

In the previous article, Alteration and Reorientation of Text in Twelver Shi`ism, we discussed how a pattern of alteration to ahadith in Twelver books can be detected, where previously non-Twelver narrations (including explicitly pro-Sevener/Waqifi narrations) will be altered to reflect the later Twelver theology.  In this article, we will focus on one scholar in particular, Muhammad b. `Ali b. al-Husayn b. Babuwayh al-Qummi, famously known as Shaykh Saduq, one of the most prominent figures in Twelver Shi`i hadith collections, whose Man La Yahdaruhu a-Faqih is considered one of the found major canonical source collections of Shi`i hadith. Many – even most – of the very pro-Twelver narrations that people will cite are to be found in his books such as his Kamal ad-Deen, and so it is important to analyze how reliable the man himself was in what he would report.

What we propose to discuss here is how this pattern of alteration of texts is especially notable in his works, which thus would lead to the very pro-Twelver narrations he reports being especially questionable. To be clear though, we are not saying here that Saduq was someone who would wholesale be inventing narrations. Rather, it could be argued that from his perspective he would simply have been correcting what he probably thought to be errors and gaps in the transmissions of hadiths, reworking them to reflect what he would have considered correct doctrine since from his view, his belief would have been the same as what the Imams taught, and thereby justifying to himself to re-work the texts to accord with that.

A good place to start investigating this is in narrations that are not about the number of Imams and identity of the Qa’im, but where a pattern of alteration and “correction” can be found motivated by other ideological reasons. Muhammad Baqir Bahboodi, author of Sahih al-Kafi and other works, has done some in depth research on this topic, and we will be drawing on some examples that he has cited in his work.

So to start in al-Kafi, we read (parts to be particularly noted as difference will be put in {} brackets):

عليّ بن محمّد رفعه، عن شعيب العقرقوفي، عن أبي بصير قال: كنت بين يدي أبي عبداللَّه (ع) جالساً وقد سأله سائل فقال: جعلت فداك يا ابن رسول اللَّه! من أين لحق الشقاء أهل المعصية حتّى حكم اللَّه لهم في علمه بالعذاب على عملهم؟ فقال أبو عبداللَّه (ع): أيُّها السائل! {حكم اللَّه} عزّ وجلّ «لايقوم له أحد من خلقه بحقّه». {فلمّا حكم بذلك}، وهب لأهل محبّته القوّة على معرفته ووضع عنهم ثقل العمل بحقيقة ما هم أهله. ووهب لأهل المعصية القوّة على معصيتهم، لسبق علمه فيهم {ومنعهم} إطاقة القبول منه. فوافقوا ما سبق لهم في علمه {ولم يقدروا} أن يأتوا حالاً تنجيهم {من عذابه}، لأن علمه أولى بحقيقة التصديق. وهو معنى: «شاء ما شاء» وهو سرُّه. (كافى / ج1 / ص153)

`Ali b. Muhammad in a marfu` manner from Shu`ayb al-`Aqarqufi from Abu Basir. He said: I was sitting before Abu `Abdillah عليه السلام and a questioner had asked him and said: May I be made your ransom, O son of the Messenger of Allah. From where does misery become attached to the people of sin so that Allah rules punishment over their action for them in His knowledge? So Abu `Abdillah عليه السلام said: O questioner, {Allah عزّ وجلّ ruled}, no one from His creation stands with His right. {So when He ruled by that} He gave the people of His love the power to recognize Him and removes from them the weight of their action by the reality of what they are worthy of. And He gives to the people of sin the power to disobey Him, due to the precedence of His knowledge regarding them {and prevents them} from the ability (to have) acceptance from Him. So they agree by what was preceded for them in His knowledge {and they are not able} to come as a state which will save them {from His punishment}, for His knowledge is primary to the reality of affirmation. And is the meaning of “He willed what He willed”, and it is His secret.

Now let us take a look at how Saduq reports the same tradition, from the same source, in his Kitab at-Tawhid:

حدّثنا الدقاق، حدّثنا محمّد بن يعقوب، حدّثنا عليُّ بن محمّد رفعه، عن شعيب العقرقوفي، عن أبي بصير قال: كنت بين يدي أبي عبداللَّه (ع) جالساً وقد سأله سائل فقال: جعلت فداك يا ابن رسول اللَّه! من أين لحق الشقاء أهل المعصية حتّى حكم لهم في علمه بالعذاب على عملهم؟ فقال أبو عبداللَّه (ع): أيُّها السائل! {علم اللَّه} عزّ وجلّ أن «لايقوم أحد من خلقه بحقّه» {فلمّا علم بذلك}، وهب لأهل محبّته القوّة على معرفته ووضع عنهم ثقل العمل بحقيقة ما هم أهله. ووهب لأهل المعصية القوّة على معصيتهم لسبق علمه فيهم. {ولم يمنعهم} إطاقة القبول منه {[لأنّ علمه أولى بحقيقة التصديق]} فوافقوا ما سبق لهم في علمه {وإن قدروا أن يأتوا خلالاً} تنجيهم عن معصيته. وهو معنى «شاء ما شاء» وهو سرٌّ. (توحيد صدوق / ص354)

Ad-Diqqaq from Muhammad b. Ya`qub from `Ali b. Muhammad in a marfu` manner from Shu`ayb al-`Aqarqufi from Abu Basir. He said: I was sitting before Abu `Abdillah عليه السلام and a questioner had asked him and said: May I be made your ransom, O son of the Messenger of Allah. From where does misery become attached to the people of sin so that Allah rules punishment over their action for them in His knowledge? So Abu `Abdillah عليه السلام said: O questioner, {Allah عزّ وجلّ knew}, no one from His creation stands with His right. {So when He knew that} He gave the people of His love the power to recognize Him and removes from them the weight of their action by the reality of what they are worthy of. And He gives to the people of sin the power to disobey Him, due to the precedence of His knowledge regarding them {and He did not prevent them} from the ability (to have) acceptance from Him {[for His knowledge is primary to the reality of affirmation]}. So they agree by what was preceded for them in His knowledge {and if they are able to come khilalan (?)} it will save them from sinning against Him. And is the meaning of “He willed what He willed”, and it is His secret.

One can see what Saduq’s rendering does here. A narration that originally appeared to be more jabri, that is, more predestinarian, has been changed in its orientation and altered it to read very differently. Instead of Allah ruling it to be such, he changes it to be that Allah knows it to be such. And then even there, he alters other parts of the hadith to still leave room for a greater latitude of free will over predestination and thus make it more in conformance to the Imami theology of his time that would have been getting more and more influence by the Mu`tazali kalam, with its doctrines on `Adl and such.

We see him doing the same thing in other hadiths as well for the same reason as above. So, you have this narration in al-Kafi:

محمّد بن إسماعيل، عن الفضل بن شاذان، عن صفوان بن يحيى، عن منصور ابن حازم، عن أبي عبداللَّه (ع) قال: إنّ اللَّه خلق السعادة والشقاء قبل أن يخلق خلقه. {فمن خلقه اللَّه سعيداً} لم يبغضه أبداً… الحديث.

Muhammad b. Isma`il from al-Fadl b. Shadhan from Safwan b. Yahya from Mansur b. Hazim from Abu `Abdillah عليه السلام. He said: Allah created felicity andd misery prior to creating His creation. {So whoever He created as felicitous}, He will never be wrothe with him (- al-hadith)

But now see how Saduq renders the hadith:

ابن الوليد، عن الصفار، عن يعقوب بن يزيد، عن صفوان بن يحيى، عن منصور بن حازم، عن أبي عبداللَّه (ع) قال: إنّ اللَّه عزّ وجلّ خلق السعادة والشقاوة قبل أن يخلق خلقه. {فمن علمه اللَّه سعيداً} لم يبغضه أبداً… الحديث

Ibn al-Walid from as-Saffar from Ya`qub b. Yazid from Safwan b. Yahya from Mansur b. Hazim from Abu `Abdillah عليه السلام. He said: Allah عزّ وجلّ created felicity and misery prior to creating His creation. {So whoever Allah knew as being felicitous}, He will never be wrothe with him (- al-hadith)

So again, in the first version Allah has created the servant as felicitous. In Saduq’s version, this becomes Allah knowing that the servant is felicitous, which changes the hadith from being more predestinarian to being more free-will oriented.

And again here, in al-Kafi:

عدّة من أصحابنا، عن أحمد بن محمّد بن خالد، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبيّ، عن معلّى بن عثمان، عن عليّ بن حنظلة، عن أبي عبداللَّه (ع) أنّه قال: يسلك بالسعيد في طريق الأشقياء حتّى يقول الناس ما أشبهه بهم بل هو منهم ثمّ يتداركه السعادة… {إنّ من كتبه اللَّه سعيداً} وإن لم يبق من الدُّنيا إلّا فواق ناقة ختم له بالسعادة.

A number of our companions from Ahmad b. Muhammad b. Khalid from his father from an-Nadr b. Suwayd from Yahya b. `Imran al-Halabi from Mu`alla b. `Uthman from `Ali b. Hanzhala from Abu `Abdillah عليه السلام that he said: The felicitous behaves in the path of the miserable until the people say how like he is to them, rather, he is from them, then the felicitous correct him… {Indeed, whoever Allah has written as a felicitous one}, even if he did not remain in the dunya but for the hiccup of a she-camel, He will seal for him (or: it will end for him) with the felicitous.

Once more you can see that the above narration could be understood more along the lines of predestination, Allah having written (i.e. decreed, ordained) for him to be from the felicitous. But then turning to Saduq’s Tawhid, again this key part is changed:

حدّثني أبي، حدّثنا سعد، عن أحمد بن محمّد بن خالد، عن أبيه، عن النضر بن سويد، عن يحيى بن عمران الحلبيّ، عن معلّى أبي عثمان، عن عليّ بن حنظلة، عن أبي عبداللَّه (ع) أنّه قال: يسلك بالسعيد طريق الأشقياء حتّى يقول الناس ما أشبهه بهم بل هو منهم ثمّ يتداركه السعادة… {إن من علمه اللَّه تعالى سعيداً} وإن لم يبق من الدُّنيا إلّا فواق ناقة ختم له بالسعادة.

Saduq’s father from Sa`id from Ahmad b. Muhammad b. Khalid from his father from an-Nadr b. Suwayd from Yahya b. `Imran al-Halabi from Mu`alla b. `Uthman from `Ali b. Hanzhala from Abu `Abdillah عليه السلام that he said: The felicitous behaves in the path of the miserable until the people say how like he is to them, rather, he is from them, then the felicitous correct him… {Indeed, whoever Allah تعالى has known to be a felicitous one}, even if he did not remain in the dunya but for the hiccup of a she-camel, He will seal for him (or: it will end for him) with the felicitous.

So there are some examples of narrations being altered to move away from a predestinarian view and be more compatible with the `Adliyya view that he and his contemporary Twelver scholars would have been adopting and favoring.

Such alterations though were hardly limited to the above. So for instance, take the following narration from al-Kafi:

محمّد بن أحمد بن يحيى، عن محمّد بن عبدالجبّار، عن عليّ بن مهزيار قال: كتبت إليه (ع): امرأة طهرت من حيضها أو من دم نفاسها في أوّل يوم من شهر رمضان، ثمّ استحاضت فصلّت وصامت شهر رمضان كلّه من غير أن تعمل ما تعمل المستحاضة من الغسل لكلّ صلاتين؛ هل يجوز صومها وصلاتها أم لا؟ فكتب (ع): تقضي صومها ولا تقضي صلاتها لأنّ رسول اللَّه (ص) {كان يأمر فاطمة (ع) والمؤمنات من نسائه بذلك}

Muhammad b. Ahmad b. Yahya from Muhammad b. `Abd al-Jabbar from `Ali b. Mahzyar. He said: I wrote to him (likely al-Jawad): A woman who became pure from her menstruation or from the blood of her nifas in the beginning of the month of Ramadan, then he has istihada. So she prayed and fasted all of the month of Ramadan without acting by what the mustahada does of the ghusl for every two salat. Is her fast and her salat permissible or no? So he said: She does qada of her fast and does not do qada of her salat, for the Messenger of Allah صلى الله عليه وآله {used to command Fatima عليه السلام and the believers from his woman to that}

This narration is from al-Kafi, but you can also find it in the same wording in Tusi’s Tahdhib, where we find:

محمد بن أحمد بن يحيى عن محمد بن عبد الجبار عن علي ابن مهزيار قال كتبت إليه: امرأة طهرت من حيضها أو من دم نفاسها في أول يوم من شهر رمضان ثم استحاضت فصلت وصامت شهر رمضان كله من غير أن تعمل ما تعمل المستحاضة من الغسل لكل صلاتين هل يجوز صومها وصلاتها ام لا ؟ فكتب عليه السلام تقضي صومها ولا تقضي صلاتها لان رسول الله صلى الله عليه وآله كان يأمر فاطمة عليها السلام والمؤمنات من نسائه بذلك.

Which is the same narration we find in al-Kafi. Keep in mind, Tusi is a later source than Saduq too. However, when we go to the latter’s recension of this hadith in his Faqih, we find it thus:

روى عليُّ بن مهزيار قال: كتبت إليه (ع): امرأة طهرت من حيضها أو دم نفاسها في أوّل يوم من شهر رمضان ثمّ استحاضت فصلّت وصامت شهر رمضان كلّه من غير أن تعمل ما تعمله المستحاضة من الغسل لكلّ صلاتين. هل يجوز صومها وصلاتها أم لا؟ فكتب (ع): تقضي صومها ولا تقضي صلاتها {لأنّ رسول اللَّه (ص) كان يأمر المؤمنات من نسائه بذلك}.

And `Ali b. Mahzyar narrated that he wrote to him: A woman who became pure from her menstruation or from the blood of her nifas in the beginning of the month of Ramadan, then he has istihada. So she prayed and fasted all of the month of Ramadan without acting by what the mustahada does of the ghusl for every two salat. Is her fast and her salat permissible or no? So he said: She does qada of her fast and does not do qada of her salat, for the Messenger of Allah صلى الله عليه وآله {used to command the believers from his woman to that}

Here Saduq has dropped the part that would have been problematic to him (and to many Shi`as today), namely the mention of Fatima عليه السلام as likely he thought the latter had never menstruated so why would she have been commanded to do this, and hence his altering of this significant but problematic part.

Likewise we can find him doing this with fiqh hadiths to make them accord to what he would have believed to be the correct fiqhi position. So for example in al-Kafi:

عدّة من أصحابنا، عن سهل بن زياد، عن أحمد بن محمّد بن أبي نصر، عن عبدالكريم بن عمرو، عن زرارة، عن أحدهما (ع) أنّه قال: من لم يجد هدياً وأحَبّ أن يقدّم الثلاثة الأيّام في أوّل العشر فلا بأس.

A number of our companions form Sahl b. Ziyad from Ahmad b. Muhammad b. Abi Nasr from `Abd al-Karim b. `Amr from Zurara from one of the two of them عليه السلام that he said: One who did not find a hadi and would like to proffer the three days in the beginning of the ten, there is no harm.

And in at-Tahdhib:

سعد بن عبداللَّه، عن أحمد بن محمّد، عن عليّ بن النعمان ومحمّد بن سنان، عن عبداللَّه بن مسكان قال: حدّثني أبان الأزرق، عن زرارة، عن أبي عبداللَّه (ع) أنّه قال: من لم يجد الهدي وأحبّ أن يصوم الثلاثة الأيّام في أوّل العشر فلا بأس بذلك.

Sa`d b. `Abdullah from Ahmad b. Muhammad from `Ali b. an-Nu`man and Muhammad b. Sinan from `Abdullah b. Sinan from Aban al-Azraq from Zurara from Abu `Abdillah عليه السلام that he said: One who did not find a hadi and would like to fast the three days in the beginning of the ten, there is no harm with that.

So somewhat different wording, but the gist is still talking about the first three days of the ten days of the month of Dhu ‘l-Hijja. This is problematic though and goes against the standard Shi`i view (so can be explained as taqiyya). However, in Saduq’s rendering of Zurara’s hadith in Faqih:

روى زرارة، عن أبي عبداللَّه (ع) أنّه قال: من لم يجد ثمن الهدي فأحبّ أن يصوم الثلاثة الأيّام في العشر الأواخر فلا بأس بذلك.

Zurara narrate from Abu `Abdillah عليه السلام that he said: One who did find the price of the hadi and would like to fast the three days in the last ten, there is no harm.

Now instead of the problematic “in the beginning/first of the ten” it has been altered to read “in the last ten”, lining it up thus with the accepted view.

And this is certainly not a lone example, there are a number of places where you can find Saduq’s rendition of a hadith found elsewhere will be different from the latter, but in way that lines it up to his own view of what he would have considered correct doctrine.

One of the most blatant examples of this is in the epistle attributed to ar-Rida written for al-Ma’mun summarizing the religion. The treatise can be found in two sources, Saduq’s `Uyun `Akhbar ar-Rida and in al-Harrani’s Tuhaf al-`Uqul. The two are largely the same (clearly it is the same epistle being narrated) but there are some very key variations between them, specifically in areas that would have contradicted Saduq’s views or where he has Twelverized the document to reflect his sect’s doctrine. So for instance, in the Tuhaf version, we read:

والوضوء كما أمر الله في كتابه غسل الوجه واليدين ومسح الرأس والرجلين واحد فريضة واثنان إسباغ ومن زاد أثم ولم يوجر

The wudu is as Allah commanded in His book: washing of the face and the arms, and wiping of the head and the feet – once as an obligation, and twice as a proper observance.

So this might not seem anything out of the ordinary, it fits in with the majority view of the Imamis, however it contradicts with Saduq’s own view on the subject which was that the second washing was impermissible. So in his version in `Uyun, it instead reads:

ثم الوضوء كما أمر الله تعالى في كتابه غسل الوجه واليدين من المرفقين ومسح الرأس والرجلين مرة واحدة

Then the wudu is as Allah تعالى commanded in His book: washing the face and the arms from elbows, and wiping the head and feet, one time.

So here two changes have been introduced, one clarifying that the washing of the arms is from the elbows, but more importantly that it is one time, thus conforming to Saduq’s view but contradicting the Tuhaf version of the narration.

We can also find in the Tuhaf version doctrinal difference that a Twelver like Saduq would have found objectionable, with it reading:

وذنوب الانبياء صغار موهوبة لهم بالنبوة.

The minor sins of the prophets are granted to them due to prophethood.

Of course this contradicts the doctrine of `isma as generally understood and accepted by Twelver scholars, so in Saduq’s version the above sentence is simply dropped.

To be fair though, Saduq mentions these differences in a note at the end of the narration saying that he prefers this version, so this simply could be an alternate version that has come to him that someone else had “corrected”. However, then we see a part where the narration has been heavily Twelverized when it comes to the listing of the Imams. So in the Tuhaf version, it reads after mentioning Amir al-Mu’mineen عليه السلام as the first Imam:

وبعده الحسن والحسين عليهما السلام، واحدا بعد واحد إلى يومنا هذ

And after him (are) al-Hasan and al-Husayn عليهما السلام, one after the other until this day of ours

In other words, after al-Husayn عليه السلام the list of Imams is left general, not being laid out, named or numbered. Come to the `Uyun version though:

وبعده الحسن والحسين سيدا شباب أهل الجنة، ثم علي بن الحسين زين العابدين، ثم محمد بن علي باقر علم النبيين ثم جعفر بن محمد الصادق وارث علم الوصيين، ثم موسى بن جعفر الكاظم، ثم علي بن موسى الرضا ثم محمد بن علي ثم علي بن محمد، ثم الحسن بن علي ثم الحجة القائم المنتظر صلوات الله عليهم أجمعين

And after him are al-Hasan and al-Husan, masters of the youths of the people of the Garden, then `Ali b. al-Husayn Zayn al-`Abideen, them Muhammad b. `Ali Baqir `Ulum an-Nabiyyeen, then Ja`far b. Muhammad as-Sadiq Warith `Ilm al-Wasiyyeen, then Musa b. Ja`far al-Kazhim, then `Ali b. Musa ar-Rida, then Muhammad b. `Ali, then `Ali b. Muhammad, then al-Hasan b. `Ali, then al-Hujja al-Qa’im al-Muntazhar صلوات الله عليهم أجمعين

Here we can clearly see that what originally would have been written vaguely and generally is now made to be very specific, listing out all twelve Imams of the Ithna `Ashariyya. Also keep in mind this treatise was being written for al-Ma’mun the Abbasid caliph, and ask how likely would it have been anyway for ar-Rida to be handing him a list of all the future Imams, especially considering the Twelver belief that the twelfth had to be born in such ultra-secrecy to protect him from the Abbasid authorities?  (As a side note, it would appear this treatise is not even the work of ar-Rida in the first place, as the majority of it exists in a completely separate version narrated on the authority of as-Sadiq عليه السلام, much of it word for word the same.  The other possibility though is that ar-Rida took the same treatise, emended it with some additions at the beginning, and re-issued it under his name, though it would seem more likely that a pre-existing treatise (whether actually authored by as-Sadiq عليه السلام or not) was later re-attributed to ar-Rida by someone who accepted his Imamate, something we see happen a fair bit with him in particular)

If these were just very rare examples, where it was possible that Saduq was simply transmitting an alternate version of a narration from a different source, that would be one thing. But what we find is this fairly consistent pattern of narrations getting “corrected” to line up with his views. Yes, it could have instead been the people that Saduq was himself narrating from, his teachers and shuyukh, that were themselves doing this and thus not himself, but then it would not really solve the problem for the Twelver, in that instead of it being one major Twelver hadith scholar altering narrations, it would be an indeterminate number of them since it would be spread out over a number of people. In the end, it would not make a practical difference anyway since we would still be left with this question mark over the material found in his books, regardless of who was the actual culprit. As such, when we find these very explicit, pro-Twelver narrations in books of his such as Kamal ad-Deen (which is where much of these sorts of hadiths are to be found), there is a justified skepticism over the provenance of their content, regardless of what isnad has been attributed to them, especially as this pattern can be demonstrated elsewhere in various contexts.

Ibn Mutahhar al-Hilli destroys idea of Imamate of Ali

as-Salam Alaikum.

Famous rafidi scholar ibn Mutahhar al-Hilli said in his “Minhaj al-Karamah” (100-101):

وقال أبو بكر : ليتني في ظلة بني ساعدة ضربت يدي على يد أحد الرجلين ، وكان هو الأمير وكنت الوزير ! وهو يدل على أنه لم يكن صالحا يرتضي نفسه للإمامة . أ.هـ

Abu Bakr said: Woe to me in the shadow of Banu Saadah, when I hit hand of one of the men with my hand (1). And (better) him to be ruler and me to be  counsellor.  (ibn Mutahhar comment upon this) And this is a proof that he didn’t consider himself valid for Imamate.

Now let us check one of the most authentic shia books “Nahjul Balagha” and see how basically Ali used very same words.

When people decided to Swear allegiance at Amir al-mu’minin’s hand after the murder of `Uthman, he said:

“Leave me and seek some one else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief.”

So, same words, same expression. In the very same way, we will repeat after ibn Mutahhar, these words is a proof that Ali – didn’t consider himself valid for Imamate

———-

  1. Meaning when he got pledge of allegiance.

Time of magrib in the view of imam as-Sadiq

as-Salam alaikum.

Ibn Babaweyh al-Qummi narrated in his book “al-Hidayah” p 186:

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as-Sadiq said: Once sun set, prayer becomes obligatory and eating becomes permitted.

Ibn Abi Jumhur al-Ihsai on praying salat al janazah upon sunnis

as-Salam Alaikum,

Don’t be deluded by shia propaganda that they accept us like brothers.

Just look what they been taught by their scholars.

Ibn Abi Jumhur al-Ihsai said in his book “al-Masailul Jamia fi sharhil Alfiyatil Shahidiyah” p 562:

 وإن كان الميت مخالفا لم يصح أن يدعوا له عقيب الرابعة بل قال أصحابنا 
يتخير المصلي عليه بين أن يدعو عليه ويكبر الخامسة أو ينصرف على الرابعة فلا يدعوا عليه ولا له وبكل منهما وردت الرواية.

And if deceased person was mukhalif (opponent – in brief anyone apart from 12-vers), IT IS NOT correct to pray (for his forgiveness) after 4-th (takbir), and our companions said: The one who prays (funeral) is free to chose between (two ways, first), to invoke against the deceased, and make 5-th takbir, or leave upon 4-th (takbir) and not pray against deceased, and don’t pray for him. And both these ways came in the narrations.

Basically these guys are not even trying to hide the hater against sunnah. Best scenario they will not pray for or against deceased, but in the second way they will invoke against dead opponents, and this will not be known from their outward appearance.

Sadratdin Shirazi: Companions spoke truth about prophet (sallalahu alaihi wa sallam)

as-Salam Alaikum.

Kulayni narrated in his Kafi interesting hadith that we have shared at our blog before:

“al-Kafi” (1/65), and Majlisi said it’s hasan (good):

3 – علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن منصور بن حازم قال: قلت لابي عبدالله عليه السلام: ما بالي أسألك عن المسألة فتجيبني فيها بالجواب، ثم يجيئك غيري فتجيبه فيها بجواب آخر؟ فقال: إنا نجيب الناس على الزيادة والنقصان، قال: قلت: فأخبرني عن أصحاب رسول الله صلى الله عليه وآله صدقوا على محمد صلى الله عليه وآله أم كذبوا؟ قال: بل صدقوا، قال: قلت: فما بالهم اختلفوا؟ فقال: أما تعلم أن الرجل كان يأتي رسول الله صلى الله عليه وآله فيسأله عن المسألة فيجيبه فيها بالجواب ثم يجيبه بعد ذلك ما ينسخ ذلك الجواب، فنسخت الاحاديث بعضها بعضا.

Ali ibn Ibrahim has narrated from his father from ibn Abi Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said:”I said to (Imam) abu ‘Abdallah (alaihi salam), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (sallalahu alaihi wa ali) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.”

This hadith in itself so not suitable for shias that some their scholars changed it in their own books.

Now, I want to present to dear readers commentary from shia scholar Sadratdin Muhammad ibn Ibrahim Shirazi, known like Mulla Sadra.

1 2

In Sharhul Usool al-Kafi (2/362 Tahran; 2/549 Beirut) Shirazi in the commentary of this hadith said:

بان اختلافهم ليس لكذبهم على رسول الله صلى الله عليه واله بل لدخول الشبهة عليهم لأجل عدم تمييز بعضهم بين ناسخ الحديث ومنسوخه.

They (companions) differed with each other NOT BECAUSE THEY LIED UPON PROPHET sallalahu alaihi wa alihi, but because they fall in doubt due to some of them didn’t differ between abrogated hadith and abrogating hadith.

Tampering book of Abdullah Shubbar “Aslu Asliyah”

as-Salam Alaikum.

1_zpsb5277250 2_zps07b9dd6f3_zps6094a402

These are basically 3 pages (including the cover) of shia book Aslu Asliyah. It was written by famous zindiq Abdullah Shubbar.

On the second page you can see the heading that says: Chapter of obligation to act upon what is present in our hands from Quran (ilal akhir)

On the bottom of the third scan (p 132 from the book), in the footnote you can see comment from editor (I do assume) that said:
كان قبل هذا الباب باب يناسبه، ارتأى كثير من الأفاضل حذفه لكونه محركا لبعض المشاعر
“Before this chapter WAS another one connected to this (by meaning), a lot of distinguished (shias) were upon the view that it should be removed, because (this chapter) was some kind of ignition for some feelings”.

So let me know present for respected members the scan copies of manuscript, where this chapter remained.

01_zps370f3833

As you can see it is chapter:
باب وقوع التغيير والتحريف والنقصان في القرآن
Chapter of the occurrence of the change and distortion and decreases in the Qur’an

And underlined you can see Shubbar quoting book of Kulayni sound shia hadith about 17000 verses in the Quran
So this is a chapter that can “ignite some feelings”. For example feeling of hate from Muslims.

Wa Allahu Alam.
Source: http://alsrdaab.com/vb/showthread.php?t=63493

Ayatollah Shubbar on people who opposes shias

In his book “Sharhul Ziyaratul Jamiyah” p 150, known and respected shia scholar said:

Shubbar 10

[ وقد دلت أخبار كثيرة على كفر المخالفين يحتاج جمعها إلى كتاب مفرد]

Translation:

And a lot of narrations shows to disbelief of opposition (1), (so much narrations) that there is a need in gathering them all in independent book.

1) Mean those who opposes truth in shia understanding.

Prophet (sallalahu alaihi wa sallam) forgot the surah from Quran

Muhadith of shias Sayyed Hashim al-Bahrani narrated in his commentary of Quran – Burhan fi Tafsir al-Quran (p 262):

forgot-1

forgot-2 (1)

(from Imam Abu Jafar (alaihi salam): …. the first surah which was revealed to prophet (sallalahu alaihi wa sallam) is [ 87:1] Glorify the name of your Lord, the Most High – AND HE FORGOT IT!

Surah Qalam – verse 42 – commentary on Shin

Bismillah.

Salam alaikum.

Allah said in the Quran: [Yusufali 68:42] The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,-

Sheikh Saduq in his Tawhid, chapter 14 gave explanation of this verse from masoom Imam.

Hadith 1.

1 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد بن أبي عبدالله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا الحسين بن الحسن، عن بكر، عن الحسين بن سعد، عن أبي الحسن عليه السلام في قوله عز وجل: (يوم يكشف عن ساق) قال: حجاب من نور يكشف، !!!!!فيقع المؤمنون سجدا، وتدمج أصلاب المنافقين فلا يستطيعون السجود

(Chain) from al-Hussain ibn Sad from Abul Hasan (alaihi salam) regarding verse “the shin shall be laid bare”, Imam said: The veil from the light will be removed, and believers will made a prostration. And spines of the hypocrites will grow together, and they will not be able to make a prostration.

Hadith 2.

2 – أبي رحمه الله، قال: حدثنا سعد بن عبدالله، عن إبراهيم بن هاشم، عن ابن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبدالله عليه السلام في قوله عزوجل: (يوم يكشف عن ساق) قال: تبارك الجبار، ثم أشار إلى ساقه فكشف عنها الازار، قال: ويدعون إلى السجود فلا يستطيعون، قال: افحم القوم

(Chain) from Abu Abdullah (alaihi salam) regarding words of Allah “the shin shall be laid bare”, imam (praised Allah by saying) Tabarrakal Jabbar! AND THEN HE POINTED TOWARDS HIS (OWN) SHIN AND REMOVED THE MANTLE FROM IT. Then he said: They will be called to the prostration and they will not be able to make it (till the end of hadith).

Hadith 3.

3 – حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر، عن الحسين بن موسى، عن عبيد بن زرارة، عن أبي عبدالله عليه السلام قال: سألته عن قول الله عز و جل: (يوم يكشف عن ساق) قال: كشف إزاره عن ساقه، ويده الاخرى على رأسه فقال: سبحان ربي الاعلى.

(Chain) from imam Abu Abdullah (alaihi salam) while explaining the words of Allah “the shin shall be laid bare” imam: REMOVED THE MANTLE FROM HIS SHIN, and put his other hand on his Head. Then he praised Allah by saying: Subhana Rabiyal Ala!

http://www.elibrary4arab.com/ebooks/misc/altawheed/14.htm

Comment:

I am leaving aside comments from Saduq on these reports. This nation famous for corrupting apparent meanings.

Husayn (r.a) blaming shias for his death

Bismillah.

Salam alaikum.

Shias in the world, and unfortunately some small amount of sunnis are confident that Yazid was the only one person who was responsible for murdering of Husayn (r.a).

But this is not true.

Let us see who was accused by Husayn (r.a) himself in regards to this crime.

In “Muntahal Amal” by sheikh of shias Abbas Qummi (1/535), we can see Husayn saying to people who inviting him to Kufa:

abbas qummi muntahal amal 1.535

اللهم أحكم بيننا وبين قوم دعونا لينصرونا فقتلونا

Translation: O Allah! Judge between us and people, that called us (here) to help us and then killed (fought) us.

Check any known historic shia or sunni books. That was shias of Kufa that called Husayn (r.a) to their city, and then due to fear, hypocrisy, money they betrayed him and killed him.

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