Sheikh Saduq narrated from nawaseeb.

Sheikh Saduq narrated from nawaseeb.

Al-Khui said in Kitab al-Nikah 1/442

أما الطريق الثاني فكل من في السند من الثقاة باستثناء محمد بن علي ماجيلويه ، فإنه لم تثبت وثاقته نعم هو من مشايخ الصدوق ( قده ) غير أننا قد ذكرنا غير مرة أنه لا ملازمة بين كون الشخص شيخا للصدوق وبين وثاقته ، فإنه ( قده ) يروي عن النواصب أيضا كالضبي
As for the second way (of transmission) then all narrators in the chain are thiqat except Muhammad ibn Ali Majlaweyh, because his reliability wasn’t proven, yes – he was from shaykhs of as-Saduq, but as we mentioned more than once, there is no connection between person being shaykh for as-Saduq, and his reliability, BECAUSE HE NARRATED ALSO FROM NAWASEEB, AS DABBI.

Kulayni: Manipulating with texts

In his book “Mirat al-Uqul” (2/40) al-Majlisi said:

أقول: الظاهر أنه سقط من الخبر شيء، لأنه مأخوذ من كتاب البرقي و روي في المحاسن بهذا السند بعينه عن القاسم عن جده الحسن عن أبي الحسن موسى عليه السلام و سئل عن معنى قول الله” عَلَى الْعَرْشِ اسْتَوى ” فقال: استولى على ما دق و جل، و روى الطبرسي في الاحتجاج أيضا هكذا، فلا يحتاج إلى هذه التكلفات إذ أكثر المفسرين فسروا الاستواء بمعنى الاستيلاء، و قد حققنا في مواضع من كتبنا أن العرش يطلق على جميع مخلوقاته سبحانه و هذا أحد إطلاقاته لظهور وجوده و علمه و قدرته في جميعها، وهذا من الكليني غريب و لعله من النساخ.

I say: It appears as though something was dropped (from text), because this hadith is from the book of Al-Barqi Al-Mahasin, with the same chain, from Al-Qasim though Al-Hasan his grandfather through Abu Hasan Musa (as). And when asked about Allah “ala al-arshi istawa” he said: he overcame everything, great and small. Al-Tabrasi narrated this as well. So we don’t need anything more since the tafseer scholars explained istiwa’a to mean isteela’ (to overcome). And we’ve examined in parts of our books that the “throne” refers to all His creations, and this is one of methods in which it is stated to make His existence, knowledge, and power clear. And this is strange, by Al-Kulaini, and it is probably by the scribes.

And Majlisi also said in the same book (17/119):

و روى الصدوق رحمه الله في الفقيه هذه الرواية بسند صحيح و زاد فيه بعد الأسلمي و الذي حلق رأسه عليه السلام يوم الحديبية خراش بن أمية الخزاعي، وكأنه سقط من قلم الكليني، أو النساخ و فيه و كان معمر بن عبد الله يرجل شعره عليه السلام و اكتفى به و لم يذكر التتمة: وهذا التصحيف منه غريب و لعله كان في الأصل يرحل بعيره فصحفه النساخ لمناسبة الحلق.

Al-Saduq narrated in Al-Faqeeh with an authentic chain and added after Al-Aslami and he that shaved his head (as) during Hudaibiya, Khirash bin Umayah Al-Khuza’ee. And it seems as though this was dropped by Al-Kulaini, or his scribes…

And he also said (11/350):

الأول: أن يكون وجه التخصيص أنهم العاملون و المنتفعون بها، فصارت لهم خلقا و سجية، و يؤيده أنه روى علي بن إبراهيم لهذا الخبر تتمة، و هي قوله: ” إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ” فنحن الذين لا ناسي على ما فاتنا من أمر الدنيا، و لا نفرح بما أوتينا، وهذا الاختصار المخل من المصنف (ره) غريب إلا أن يقال رواه علي بن إبراهيم على الوجهين

Firstly: That this is specifically talking about them working and benefiting from this, which gained them serenity. And this is affirmed by what was narrated by Ali bin Ibrahim in continuation of this narration, which is “…and this was easy upon Allah, so that you will not feel sorry on what you missed out upon and be happy upon what He has given you”. And we are the ones that don’t feel bad upon what we missed of the dunya, and are not happy by what we gain, and this weak shortening of the hadith from the author is weird, unless Ali bin Ibrahim narrated this in both ways.

PS. Thanks to brother Farid, may Allah reward him for help.

“Jami al-ahadeth ash-Shia” – ALTERATION!

“Jami al-ahadeth ash-shia” is a book by Sayeed al-Burjardi.

Here hadith from that book:

5113 – ( 15 ) الجعفريات 45 – بإسناده عن علي عليه السلام قال : كان رسول –
الله صلى الله عليه وآله يكبر في العيدين والاستسقاء في الأولى سبعا وفى الثانية خمسا ، ويصلي قبل
الخطبة ، ويجهر بالقراءة ، قال جعفر بن محمد عليهما السلام : قال أبى فعل ذلك أبو بكر
الصديق بعده

5113 – (15) – (Book) Jafariyat 45 – with his chain from Ali (alaihi salam) which said: “Prophet (sallalahu alaihi wa alihi) during the eid (prayers) made 7 takbirs with istiftah (takbir) in the first, and 5 takbirs in second rakah, and he prayed before hutbah, and read in a loud”. Jafar ibn Muhammad (alaihi salam) said: “My father said that Abu Bakr as-Siddiq also did this after him”.

See “Jami al-ahadeth ash-Shia” 6/203, and here screen shots from ahlalbayt library which was based on version printed by Matbua Ilmiyah in Qum.

So as we seen imam Jafar as-Sadiq narrated from his father that Abu Bakr was SIDDIQ!

But let us see other edition of this book, where red marked part disappeared from the text!

al-Khui on authenticy of al-Kafi

Grand Āyat Allāh al-Sayyid Abū al-Qāsim al-Khū’ī (d. 1412) writes:

وقد ذكر غير واحد من الاعلام أن روايات الكافي كلها صحيحة ولا مجال لرمي شئ منها بضعف سندها وسمعت شيخنا الأستاذ الشيخ محمد حسين النائيني قدس سره في مجلس بحثه يقول إن المناقشة في إسناد روايات الكافي حرفة العاجز

More than one of the eminent scholars have mentioned that all the narrations of al-Kāfī are şaĥīĥ, and there is no room for putting away anything from it due to its weak chain of transmission. I heard our master and teacher Shaykh Muĥammad Ĥusayn al-Nā’īnī—may Allāh sanctify his secret—say in one of his gatherings of discussion: ‘Verily, arguing about the chains of transmission of the narrations in al-Kāfī is the vocation of an incompetent!’”

  • Mu`jam Rijāl al-Ĥadīth wa Tafşīl Ţabaqāt al-Ruwāt, of Abū al-Qāsim al-Khū’ī (d. 1412), volume 1, page 81 [Qum]

al-Kafi – which is enough for shias

There is no doubt that al-Kafi is the most important hadith book in shia world.

In the volume #1, at page 330, we can see such sentence:

قال الكليني رحمه الله: وحدثني شيخ من أصحابنا – ذهب عني اسمه – أن أبا عمرو سأل عن أحمد بن إسحاق عن مثل هذا فأجاب بمثل هذا.

“And al-Kulayni, may Allah forgive him, said: “And it was narrated to me by shaykh from our companions – his name left me (i.e I forgot it) – that Abu Amr asked Ahmad ibn Ishaq about something like this and got similar answer”.

1) Who is person who narrated this from al-Kulayni himself?

2) Is it not great? That top muhadith forgot name of his shaykh. May be he became confused (ihtilat)?
Here we have explanation from al-Kulayni himself, what does it mean term invented by him “shaykh from our companions”. That mean that he simply forgot who was this shaykh. In his al-Kafi you can see a lot of such terms, for example عدة من اصحابنا – several of our companions.
Now we can say that if he forgot name of his shaykh he said “a shaykh from our companions”, in the very same way his term “several of our companions” most likely was used when he forgot the person who narrated this to him.

Significance of Mashyakhat Al-Faqeeh

By brother Farid:

Bismillah alrahmah alraheem,

For those of you that don’t know how the book Man La Yahdharhu Al-Faqeeh works, you’ll probably be surprised. I was somewhat taken aback at first when I went through the book and realized that there are no chains of narrators. Each hadith will start off directly with the name of the Imam or with the name of his student. Now, how the book works is really fascinating.

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Salam alaikum, we have already challenge shias to defend authenticy of one of the most important texts in their religion. Talk is about famous hutba from Najhul Balagha, which called hutba ash-shiqshiqiyah.

And praise to Allah each and everyone could see how far they could go in defending the texts which are suitable for them. By this post inshAllah I am going to show all weakness of shia religion and absurdness of their norms.

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Impossible but true

By brother TripolySunni:

al-Salamu Aleykum,

A narration from the Shia book “Wasael al Shia” volume 28, page 280 #34759:

[ 34759 ] 6 ـ محمد بن محمد بن النعمان المفيد في كتاب ( الاختصاص ) عن علي بن إبراهيم بن هاشم ، عن أبيه ، قال : لمّا مات الرضا ( عليه السلام ) حججنا فدخلنا على أبي جعفر ( عليه السلام ) وقد حضر خلق من الشيعة ـ إلى أن قال : ـ فقال أبو جعفر ( عليه السلام ) : سئل أبي عن رجل نبش قبر امرأة فنكحها ؟ فقال أبي : يقطع يمينه للنبش ، ويضرب حد الزنا فان حرمة الميتة كحرمة الحية ، فقالوا : يا سيدنا تأذن لنا أن نسألك ؟ قال : نعم ، فسألوه في مجلس عن ثلاثين ألف مسألة ، فأجابهم فيها وله تسع سنين .

This Shia Hadith is narrated through ONLY trustworthy Shia narrators: Muhammad bin Muhammad bin al-Nu’uman al-Mufid in his book “al-Ikhtisas page 102” from ‘Ali bin Ibrahim bin Hashim from his father Ibrahim that: (…)

Ibrahim al-Qummi said that he entered on Abu Ja’afar the Imam then a group of people came to the Imam and he was only 9 years old at the time, they sat with him and asked him 30,000 questions and he answered them all in one Majlis(one sitting).

Now I do not care about his age or anything else, what I care about is the number of Questions they asked and the number of answers he gave and all of this happened in one Majlis. Let’s say for example that each question and its answer took only 1 minute, this makes 30,000 minutes and if you divide that by 60 you get 500 hours, it is humanly impossible for them to sit for 500 consecutive hours and ask him all of these 30,000 questions.

This narration is a CLEAR LIE according to Human logic, no one in his right mind would accept it, which brings me to my next point…

HOW CAN THE SHIA TRUST THEIR NARRATORS AFTER THIS!? all three of them are VERY trustworthy according to Shia yet we see them narrate an IMPOSSIBLE LIE, so at least one of these three people is a LIAR and FORGER OF HADITH, Either it’s their top scholar al-Mufid, or their most famous narrator ‘Ali bin Ibrahim, or another one of their biggest scholars Ibrahim al-Qummi.

You Shia decide, either way this is a fatal blow to your entire Shia religion.


Religion of unknown people

There is a great rule for all Islamic knowledge! This religion is an knowledge, so look from whom you are taking your religion. We have already posted an evidence from sheikh Toose, that majority of shia authors of main books were on the corrupt mazhab. And now another testimony, that owners of their bases are mainly unknown.

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Did Abu Basir knew the unseen?

Sheikh of shias ash-Shahrodi in his book “Mustadrakat Ilmul Rijal al-Hadith” p 109, wrote:

And Kulayni narrated in his “al-Kafi”, first volume, chapter birth of al-Kadhim (alaihi salam), p486 IN AUTHENTIC (FORM) from ibn Masakeen, from Abu Basir who has said the following. “Musa ibn Ja‘far (alaihi salam) died at the age of fifty five in the year one hundred eighty three. He lived for thirty five years after Ja‘far ibn Muhammad (alaihuma salam).”


1) Imam Musa ibn Jafar died in 183 year H.

2) Abu Basir in accordance to majority shia sources, if not to all of them, died in 150 h.

Al-Khui in “Mojam rijal al-Hadith” said:

فإن أبا بصير مات في سنة ( 150 ) على ما يأتي في ترجمة يحيى بن أبي القاسم من النجاشي والشيخ ، فلا يمكن أن يروي زمان وفاة الكاظم ( عليه السلام )

Abu Basir died in 150, as it came in bio of Yahya ibn Abil Qasim from Najashi and Sheikh. And it’s not possible that he narrated time of death al-Kadhim (alaihi salam).

See scan of this book:


Ibn Abbas – main narrator of shia text

We all know how shias love book “Nahjul Balagha”, which place that book holds in their religion. We have already discussed khutba ash-shiqshiqiyah. It’s authenticy in accordance to shia standarts is still under the big question.

As we have seen the only one way to accept it authenticy was admitting of idiocy of their hadith science. As we became aware shias have some kind of “supermen” narrators, and even if they narrated anything from weak, liars, or unknown people, their ahadeth would be authentic! WOW! What a great science of ahadeth!

Anyway as we seen the main narrator of shia beloved khutbah ash-shiqshiqiyah is ibn Abbas, radi Allahu anhuma.

We have already posted shia hadith, where ibn Abbas was mocked by no one but shia masoom Imam.

And now I would like to post evidence from shia book, where Imam cursing ibn Abbas.

Book: Ihtiyar Marifatul Rijal of Toose.

Chain till Abu Jafar (alaihi salam): “Commander of faithful (alaihi salam) said: “O Allah curse the sons of such and such, and make their eyes blind as you made their souls blind ….. make blindness of their eyes the sigh of blindness of their souls”.

In the footnote you can see muhaqiq explaining whom is talk about, he says:

They are Abdullah ibn Abbas and Ubeydullah ibn Abbas.

So question to shias, how dare you to use the words of person who was mocked and cursed by your masoom imam?

On Salim ibn Qays al-Hilali

Book: al-Mawduat fil athar wal akhbar.

Author: Hashim Maroof al-Hasani.

At the page 184 during discussion of authenticy of one story, this shia author said:

“And it’s sufficient for defect to this story, fact that it was narrated by Sulaim ibn Qays and he from suspected and accused in lie, and in the book which is ascribed to him narrated that Muhammad ibn Abu Bakr adressed to his father while he was on the deathbed, but he (Muhammad) was only 2 years old (when his father died). And it was narrated there that imams would be 13”.

Toose on shia authors

Book: Fihrist. p.32 publisher Muassasat Dar al-Faqahah

Author: Sheikh Abu Jafar at-Tose.

إن كثيراً من مصنفي أصحابنا وأصحاب الأصولين تحلون المذاهب الفاسدة وإن كانت كتبهم معتمدة

“Many of the authors of our books, as well as the authors of [our] Usul (i.e. the fundamentals and principles of faith) hold corrupt Madh-habs (schools of thought), even though their books are acceptable”.