Ibn Tawus al-Hilli and his alleged shaykh April 2, 2013 at 12:35 am | Posted in Alteration of shia texts, On authenticy of shia texts, On books and authors | Leave a comment    

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Not sure that there is a need in the introduction of ibn Tawus al-Hilli.

Just a quote from his book “Muhaj ad-Duat” (p 137, load here)

He said:

اليماني بدعاء المعروف ع علي المؤمنين أمير لمولانا دعاء ذلك من والخياط بابن المعروف القمي علي بن إبراهيم بن الحسين الله عبد أبو أخبرنا

And from this Dua to Mawlana commander of Faithful Ali (a), known as dua al-Yamane.NARRATED TO US Abu Abdullah al-Husayn ibn Ibrahim ibn Ali al-Qummi, known as ibn al-Khayat…

Mushkilah: Abul Qasim ibn Tawus was born in 589 h.

Ibn al-Khayat was from shaykhs of Abu Jafar at-Toose.

At-Toose died in 460 h.

Opinions? How to explain such gap between people who suppose to met? Because ibn Tawus clearly used term “and narrated to US”. That term suppose that they have to met each other.

May be they met when ibn Tawus was sleeping?  I remember that sh. Mufid once debated with Umar   in his dream. )

Tahrif of hadith March 25, 2013 at 3:36 am | Posted in Alteration of shia texts | 1 Comment

       

1 Votes

Salam alaikum, years ago we presented to respected reader saheeh shia hadith, that Quran previously contain 17000 verses.

Here scan copy of mention narration from Usool al-Kafi, printed by Darul Adwa, thk: Ali Akbar al-Ghifare

Let us see how this hadith changed when this book was printed by Darul Hadith al-Ilmiya as-Saqafiya:

 

Translation:

Verily, the Qur’an which Gibril [as] came up with to Muhammad [saw] is 7,000 verses

So with the help of shia editors, 17000 became 7000. Easy, huh?

Majlisi and his career as an editor February 27, 2013 at 6:00 am | Posted in Alteration of shia texts | Leave a comment

     

  

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Bismillah,

I came across to beautiful hadith from Imam Jafar as-Sadiq (rahimahullah), which said:

الله رسول فإن محدثا؛ يئووا ولم حدثا، بعده يحدثوا لم الذين تسبوهم، لا نبيكم بأصحاب أوصيكمالخير بهم أوصى وسلم وآله عليه الله صلى

I advise to you regarding the Companions  of your prophet (sallalahu alaihi wa ala alihi wa sallam), don’t abuse them, who did not bring any innovation in the deen and never supported any innovator and the Prophet (sallalahu alaihi wa ala alihi wa sallam) ordered to behave well towards them.

Source: Biharul Anwar (22/305-306)

It is easy to change the meaning of this hadith in shia way, that Imam advised not to abuse those companions which didn’t bring any innovation. And we all know that shias use to accuse companions not simple in innovations but also in the disbelief.

BUT! If you would check the footnote from shia editor, you would see interesting information  which force me to belief that Majlisi, or any other shia scholar work hard on edition of this hadith.

Footnote says:

  : الذين وهم تسبوهم لا المصدر .في

In the (original) source written: Don’t abuse them, and they didn’t  

Let me put this part into the context:

 Original source:

don’t abuse them, and they did not bring any innovation in the deen and never supported any innovator

Majlisi’s version:

don’t abuse them, which did not bring any innovation in the deen and never supported any innovator

Majlisi and his tahrif of hadith from al-Mufid December 6, 2012 at 4:03 pm | Posted in Alteration of shia texts | 1 Comment

       

2 Votes

Bismillah.

Salam alaikum.

Shaykh of shias al-Mufid narrrated in his book al-Ihtisas (P18):

” : ربك يبعثك أن عسى وتعالى تبارك الله قول في السلام عليه جعفر أبي عن يزيد، بن جابر عن : معه ” العرش على يجلسه قال محمودا مقاما

From Jabir ibn Yazid from Abu Jafar (alaihi salam) which said about words of Allah (17:79) “maybe your Lord will raise you to a position of great glory” – HE WOULD SIT HIM ON THE THRONE WITH HIMSELF

 

al-Majlisi in his “Biharul anwar” (16/377-378) wrote:

أن : – 89 عسى وتعالى تبارك الله قول في السلام عليه جعفر أبي عن ، يزيد بن جابر عن ختصمحمودا مقاما ربك العرش” :  يبعثك على يجلسه قال

89-1 (Ihtisas) – from Jabir ibn Yazid from Abu Jafar (alaihi salam), which said about words of Allah tabaraka wa taala “maybe your Lord will raise you to a position of great glory” – HE WOULD SIT HIM ON THE THRONE!

As you can see word “with him” miraculously disappeared!

Shia shaykh al-Ustadi tampered book of al-Halabi May 20, 2012 at 8:22 pm | Posted in Alteration of shia texts | Leave a comment

       

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The book “Taqrib al-Maarif” author Abu Salah Taqi ibn Najm al-Halabi.

In the intro of that book is written:

بتحقيق طبع قد الكتاب هذا الله  وكان حفظه الأستادي رضا الشيخ الخبير في 1404سنة  المحقق هـ نصف يحتل الذي القوم، خلافة بإبطال يتعلق ما منه حذف آنذاك الظروف بعض قم،ولمراعاة

الحذف أماكن إلى الإشارة تقريبا،مع الكتاب

Translation:

And this book was printed by research (tahqiq) of expert researcher ash-Shaykh Rida al-Ustadi, hafizahullah in 1404 in the Qum, AND TAKING IN ACCOUNT SOME CIRCUMSTANCES, (HE) DELETED FROM IT WHAT WAS DEDICATED TO DESTROYING OF CALIPHATE OF THE GROUP, WHICH WAS CONTENT OF ALMOST THE HALF OF THE BOOK, WITH SHOWING THE PLACES WHERE DELETION TOOK PLACE….

As you can see shia researcher decided to delete the part which was dedicated to critic of caliphate of shaykhan and Usman and others. What for?

Originally posted: http://alsrdaab.com/vb/showthread.php?t=60947

Shahid ath-Thani and reference to al-Kafi April 28, 2012 at 7:15 pm | Posted in Alteration of shia texts | Leave a comment

    

   

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Shaykh of shias Shahid ath-Thani in his “Masalik al-Afham” (7/52) said:

  أخبارا ) الكليني : ) ٤وروى أو( تعالى بقوله المراد أن السلام عليه الصادق عن صحيحة بطرق كثيرة ) مطلقا للمملوك شامل أيمانهن ملكت .ما

And Kulayni narrated many reports via sound chains from as-Sadiq (alaihi salam) that meaning of the words of Taala: (Noor 31) or those whom their right hands possess- refer in general to slaves.

As you can see in the footnote muhaqiq said:

راجع واحدا، حديثا إلا المضمون بهذا الكافي في نجد ٢ح  ٥٣١: ٥الكافي  لم .

We didn’t find in al-Kafi (reports) with such meaning except one hadith, see al-Kafi (5/531/h2)

Other shia scholar, Abul Qasim al-Khui in his “Kitab an-Nikah” (1/93):

After quoting words of Shahid ath-Thani, he said:

( ) صحيحة ) غير قده الشهيد لكلام دليلا جعله يمكن ما الكافي في يرد عمار( 2لم بن معاوية

It is not present in al-Kafi what could be used as proofs for words of Shahid except sahih of Muawiyah ibn Ammar….

So very logical in our view is question for all shias, where from Kafi gone MANY REPORTS in that meaning which mentioned Shahid?

TabaTabaei’s Tafseer of [5:3] March 29, 2012 at 5:12 am | Posted in Alteration of shia texts | Leave a comment

       

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Bismillah,

One of the brothers wanted me to read TabaTabae’s Tafseer of verse [5:3] famous as “The verse of completion of religion”, and al-TabaTabaei was basically saying that this was revealed about the Imamah, and that this is the last order in Ghadeer Khum and that Allah completed the religion and completed his favor on us by revealing Imamah.He also said that this can’t be about Hajj or anything else, it has to be about something BIG and NEW and that when this verse descended on that day the Kouffar lost hope as the verse says as they thought that after the Prophet (SAWS) dies there will be no Imams or successors to carry his message.

This guy apparently forgot that according to him Verse 5:55 was revealed about Imamah, and that verse 5:83 was also revealed about Imamah, and that verse 4:83 ALSO was revealed about Imamah, and that verse 4:214 about when the prophet (SAWS) was told warn his close relatives and he appointed ‘Ali (ra) as his successor and brother and inheritor and caliph after him based on the narrations that al-TabaTabaei himself quoted, and many other verses which they claimed were revealed about the Imams and the Imamah… That’s all setting aside the countless narrations, such as this one

و ) ( جل و عز ه الل قول عن سئل قال السلام عليه ضا الر عن نصر أبي بن محمد بن أحمد عن أحمدهو فلمن ه لل كان فما له فقيل القربى لذي و سول للر و خمسه ه لل فأن شيء من غنمتم ما أن اعلمواكان ) ( إن فرأيت أ له فقيل للإمام فهو ه الل لرسول كان ما و وآله عليه الله صلى ه الل لرسول فقال

الله ) صلى ه الل رسول رأيت أ الإمام إلى ذاك قال به يصنع ما أقل صنف و أكثر الأصناف من صنفالإمام ( كذلك يرى ما على يعطي كان ما إن ليس أ يصنع كيف وآله . عليه

Kafi 1/544:

In which the Imam al-Reda narrated that they asked the Prophet (SAWS) about this verse:{And know that anything you obtain of war booty – then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveler, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion – the day when the two armies met. And Allah, over all things, is competent.} (8:41)They asked who should we give this to? He replied The share of Allah is to the Prophet (SAWS) and the share of the Prophet (SAWS) is to the Imam ect… Then he starts telling them what to give the Imam and so on, This means that they knew who the Imam was

otherwise how can they give him if they don’t know him? which means that Imamah was revealed before Ghadeer, which means That according to al-TabaTabaei the Kouffar should have lost hope ages ago as it was common knowledge before Ghadeer that there would be successors and Imams.

And that is Sahih according to Majlisi and Behbudi

‘Ali (ra) refuted al-TabaTabaei about the Tafseer of verse [4:59] in Nahjul-Balagha, this is the verse:

((O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.)) [4:59]

Basically what al-TabaTabaei’s theory is, that this verse implies linguistically that “those in authority” must be infallible and that the ruler must be appointed by Allah otherwise why would the people obey him?

The Islamic sunni interpretation is that the obedience of the ruler is tied with his obedience to Allah and his Prophet, because the ruler is not infallible, and that if the believers disagree with each-other OR with the ones in authority then the judge between them is the Quran and the pure Sunnah.

Listen to ‘Ali’s (ra) understanding and interpretation in the “peak of eloquence” of al-Radi, in Letter #53 to al-Ashtar al-Nakha’ee whom he had appointed as the ruler of Egypt:

“Maalik! You must never forget that if you are a ruler over them than the caliph is the ruler over you and Allah is the Supreme Lord over the caliph. And the reality is that He has appointed you as the governor and tested you through the responsibility of this rulership over them.”

And then he says:“When you are faced with problems which you cannot solve or with a difficult situation from which you cannot escape or when uncertain and doubtful circumstances confuse and perplex you, then turn to Allah and the Holy Prophet (s) because Allah has thus ordered those whom He wants to

guide: ”Obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger” The way to turn to Allah is to act diligently according to the clear and explicit orders given in His Holy Book and to the turn to the Holy Prophet (s) means to follow those of his Sunnah about which there is no doubt and ambiguity and which have been generally accepted to be correctly recorded.”

BUT GUESS WHAT!? I had a really hard time finding this quote in the sermon do you know why? Because the Shia removed this verse from Nahjul Balagha in the English translation!!! Here is the Arabic version of Nahjul-Balagha from the original book of al-Radi from Sistani’s official website, it says:

( الخطوب من يضلعك ما ورسوله الله إلى سبحانه( 1واردد الله قال فقد الامور، من عليك ويشتبه ، ( : فإن منكم الامر وأولي سول الر وأطيعوا الله أطيعوا آمنوا ذين ال ها أي يا إرشادهم أحب لقوم

( : ) كتابه بمحكم الاخذ الله إلى د فالر ، سول والر الله إلى فردوه شيء في إلى( 2تنازعتم د والر ،قة: المفر غير الجامعة ته بسن الاخذ سول .الر

And here is the link: Nahjul-Balagha by al-Radi from Sistani’s official Website

Whereas I have checked the English Shia website “al-Islam” and their other website “nahjulbalagha”and This is what I got instead:

“When you are faced with problems which you cannot solve or with a difficult situation from which you cannot escape or when uncertain and doubtful circumstances confuse and perplex you, then turn to Allah and the Holy Prophet (s) because Allah has thus ordered those whom He wants to guide. The way to turn to Allah is to act diligently according to the clear and explicit orders given in His Holy Book and to the turn to the Holy Prophet (s) means to follow those of his orders about which there is no doubt and ambiguity and which have been generally accepted to be correctly recorded”

Where is the verse!? are the Shia afraid of ‘Ali’s (ra) Tafseer and interpretation of that verse because it contradicts their beliefs in infallibility of the rulers and their understanding of how Allah appoints leaders???

Check the link and see for yourself: Sermon #53 from nahjulbalagha.org

Abbas Qummi changed report from Khisal March 21, 2012 at 2:05 am | Posted in Alteration of shia texts | Leave a comment

       

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First I’d like to present report which was originally narrated by ibn Babaweyh in “Khisal” (report 219):

سمعت : :    قال الأزدي زياد بن محمد عن البرقي عن ، آبادي السعد عن ، المتوكل ابن الخصال : ، مخدة لي فيقدم محمد بن جعفر الصادق إلى أدخل كنت يقول المدينة فقيه أنس بن مالك

أحبك : إني مالك يا ويقول قدرا لي لا :  ويعرف رجلا وكان قال ، عليه الله وأحمد بذلك أسر فكنت ،وأكابر : ، العباد عظماء من وكان ، ذاكرا وإما ، قائما وإما ، صائما إما خصال ثلاث إحدى من يخلوقال : فإذا ، الفوائد كثير ، المجالسة طيب ، الحديث كثير وكان ، وجل عز الله يخشون الذين الزهادفلما سنة معه حججت ولقد ، يعرفه كان من ينكره حتى أخرى واصفر ، مرة اخضر الله رسول قالمن يخر أن وكاد ، حلقه في الصوت انقطع بالتلبية هم كلما كان ، الاحرام عند راحلته به استوتأجسر : : كيف عامر أبي ابن يا فقال ، تقول أن من لك ولابد ، الله رسول ابن يا قل فقلت راحلته

سعديك : : ولا لبيك لا لي وجل عز يقول أن وأخشى ، لبيك اللهم لبيك أقول أن

Muhammad ibn Musa ibn al-Mutevakil – may God be pleased with him – narrated that Ali ibn al-Hussein al-Sa’ed Abady quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of his father, on the authority of Abu Ahmad Muhammad ibn Zyad al-Azodi that he had heard the jurisprudent in Medina Malik ibn Anas say, “I went to see Ja’far ibn Muhammad as-Sadiq (alaihi salam) often. He (alaihi salam) put down a cushion for me to rest on and respected me and said, ‘O Malik! I love you.’ I became happy that he (alaihi salam) was so kind to me and praised God so much that he (alaihi salam) was always either fasting, praying or busy mentioning God. He was one of the greatest worshippers and one of the greatest abstainers who feared the Honorable the Exalted God. Ja’far (alaihi salam) knew a lot of traditions. He (alaihi salam) was very pleasant. A lot of people attended his meetings and benefitted a lot from his presence. Whenever he (alaihi salam) mentioned the name of God’s Prophet (sallalahu alaihi wa ala alihi wa sallam), he (alaihi salam) turned so blue or yellow that even those who knew him could not recognize him. Once I attended the Hajj pilgrimage along with him (alaihi

salam). He (alaihi salam) was riding on a camel and while trying to say ‘Labayk. Allahuma Labayk’  he could not utter it and dismounted. Then I said, ‘O (grand)son of God’s Prophet! Do you have to say it?’ Then the Imam (alaihi salam) said, “O Ibn Abi Amer! I am afraid of saying ‘Labayk. Allahuma Labayk’  since I fear that the Honorable the Exalted God might respond in the negative and say ‘La Labayk and la Sa’edayk!.’

Just look how Imam Jafar as-Sadiq says to Imam Malik ibn Anas that he loves him.

Other priest of rafidah, shaykh Abbas al-Qummi in “al-Anwarul Bahiya” p 157 quoted this report in this way:

  : عليهما محمد ابن جعفر الصادق على أدخل كنت قال المدينة، فقيه أنس بن مالك عن الصدوق : أحبك كنت إني مالك ويقول قدرا، لي ويعرف مخدة لي فيقدم ،السلام

As-Saduq from Anas ibn Malik Faqih of Madina: I use to enter upon as-Sadiq Jafar ibn Muhammad, alaihuma salam, He (alaihi salam) put down a cushion for me to rest on and respected me and said, ‘O Malik! I WAS LOVING  you.’

Just look! How simply fact that Jafar as-Sadiq loved imam of Sunnah Malik was changed to version that he was loving him, giving the opportunity to say that due to such and such things he then stop loving him!

Bahrani on commentary from Saduq March 19, 2012 at 4:47 pm | Posted in Alteration of shia texts, On authenticy of shia texts, On books and authors | 2 Comments

       

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Yusuf al-Bahrani in Hadaiq an-Nadera said about shia shaykh Saduq:

While he was discussing report he said:

من التفسير هذا أن غالبا  والظاهر يدخله الذي ، الصدوق كلام الأخبار في

Translation:

And apparently this commentary from the words of Saduq, WHICH HE OFTEN INSERTS IN THE REPORTS.

Saduq was one of the main figures in shia religion, and he is one of their greatest hadith scholars. So as you see Yusuf Bahrani testifies that this great shia muhadith OFTEN inserted in the reports his own comments.

Originally posted: http://www.dd-sunnah.net/forum/showthread.php?t=147327

Alteration of Biharul Anwar February 12, 2012 at 4:45 pm | Posted in Alteration of shia texts | Leave a comment

       

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This is just  Q/A from official site of Yasir al-Habib (laeen):

QUESTION:

Dear Shaikh Yasir Al-Habeeb,as-salamu alaikum,

What is your opinion in regards to “Bihar Al-Anwar” that has been edited in Iran in 99 volumes, three volumes were REMOVED. What did they remove? Any certain topics? Why did the removal take place?Thank you very much.

Answer:

In the name of Allah, the Most Beneficent, the Most Merciful.Allah praises are due to Allah, The Lord of The Worlds, and may the peace and the blessings be upon our master Muhammad and his pure and good progeny and may the curse of Allah be upon all of their enemies.

as-salamu alaikum wa rahmatulllahi wa barakatuhu.

The Shaikh said that the removal is against the Shar’iah and etiquettes, and what has been removed is volume 29, 30 and 31 from the encyclopedia, it included the sections and Ahadith of the infallible Ahl Al-Bayt peace be upon them, that dealed with slander against Abu Bakr, Omar, Othman, Aisha, Hafsah and the leaders of the Hypocrites, the criminals [Sahabah] may the curses of Allah ta’aala be upon them.

The reason for the removal is to satisfy the Nasibis [haters of Ahl Al-Bayt] and the opponents of us on the account of burying the heritage of the family of Muhammad peace be upon them. This is a big crime among the many crimes of this unjust regime that rules Iran, may Allah hasten its removal.

Office of Shaikh Yasir Al-Habib in London, 11th of Dhu Al-Qa’dah, 1430.

Alteration of supplication of Kumail December 25, 2011 at 5:11 pm | Posted in Alteration of shia texts | Leave a comment

       

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It is famous shia supplication, and we took translation from known shia site, duas.org.

You can see them wrote:

And by Thy own self that shall endure forever after all things have vanished

But in Arabic text, it is written:

And by Your Face that shall endure forever after all things have vanished

They have changed word (face) to (Thy own self)

You can see them wrote:

And by the light of Thy countenance which illuminates everything

But more clear and correct translation from Arabic would be:

And by the light of Your Face which illuminates everything

Just because rafidah don’t accept such attribute of Allah like Face, then decided to alternate text of dua, and changed words of supplication in one place, and used not so clear meaning in other one.

Saduq, Mufid, Bada and more December 21, 2011 at 7:39 pm | Posted in Alteration of shia texts | Leave a comment

     

  

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Praise to Allah, in our previous posts we show sufficient proofs that shaykh of shias as-Saduq was known for changing traditions, tampering texts, and omitting parts of it (see 1, 2, 3, 4, 5) .

And here another proof that he was not reliable.

In his book “Man la yahduruhul faqih”, second volume, chapter on visitation of two Imams: Abul Hasan Ali ibn Muhammad and Abul Hasan Muhammad ibn Ali, he said:

أو   وإلا قبريهما إلى وصلت فإن الطاهرين ثوبيك والبس وتنظف فاغتسل قبريهما زيارة أردت إذا( تقول و الله شاء إن الشارع على الذي الباب عند من السلام(: ” 1مأت الله، ياوليي عليكما السلام

معاديا بحقكما، عارفا أتيتكما الارض، ظلمات في الله نوري يا عليكما السلام الله، حجتي يا عليكمابه كفرتما بما كافرا به، آمنتما بما مؤمنا لاوليائكما، مواليا لاعدائكما،

And if you decided to visit their graves, make qusl, clean yourself, wear clean clothes. And if you reached their graves, or died near door which face to the street, by Allah’s wish, say: Peace be upon you O friends of Allah, Peace be upon you, O proofs of Allah, Peace be upon you, O lights of Allah in the dark, (omitted part) I came to you, acknowledging your rights, and I am at at enmity with your enemies, and I am in friendship with your friends. I am believing in what you do believe, and disbelieving in what you disbelieve…

In the footnote you can see muhaqiq saying:

ج التهذيب في الشيخ نقلها الزيارة بن 32ص 2هذه الحسن بن لمحمد بالجامع المترجم كتاب عنالله – رحمهم المصنف شيخ الوليد أحمد

This ziyarat was transmitted by shaykh in Tahzib (2/32) from the book mutarajimil bil jamia of al-Muhammad ibn al-Hasan ibn Ahmad al-Walid  - SHAYKH OF AUTHOR (SADUQ)

And here scans from old edition of Manla Yahduruhul Faqih:

Let us check Tahzib of shaykh Toose, to see what part of ziyarat was dropped by Saduq.

Scans from Tahzib (6/94-95):

فقال : ) الزيارة هذه الله رحمه الوليد بن الحسن بن محمد زيارة ( 1ذكر أردت إذامن أومأت وإلا إليهما وصلت فان ، الطاهرين ثوبيك والبس وتتنظف تغتسل قبريهما

وتقول : الشارع على الذي يا  الباب عليكما السلام ، الله وليي يا عليكما السلام

، الأرض ظلمات في الله نوري يا عليكما السلام ، الله بدا  حجتي يامن عليكما السلامفيكما آمنتما  لله بما مؤمنا لأوليائكما مواليا لأعدائكما معاديا بحقكما عارفا أتيتكما ،

الخ … أبطلتما لما مبطلا حققتما لما محققا به كفرتما بما كافرا به

Translation:

Muhammad ibn al-Hasan ibn al-Walid – rahimahullah – mentioned this ziyarat:

And if you decided to visit their graves, make qusl, clean yourself, wear clean clothes. And if you reached their graves, or died near door which face to the street, by Allah’s wish, say: Peace be upon you O friends of Allah, Peace be upon you, O proofs of Allah, Peace be upon you, O lights of Allah in the dark, PEACE BE UPON YOU, O THOSE, REGARDING WHOM ALLAH MADE A BADA,  I came to you, acknowledging your rights, and I am at at enmity with your enemies, and I am in friendship with your friends. I am believing in what you do believe, and disbelieving in what you disbelieve…

We should also add that words “those regarding whom Allah made bada” was changed in some editions of Tahzib to “supporters of Allah” and in some others to “O, whom adjusted Allah”.

And to this pointed Majlisi in “Malazil akhyar” 9/244:

: السلام عليه الله ) قوله مريد ”1يا ” الله( يزيد من يا النسخ بعض و  في بعضها في و : .” ” السلام، عليه الحسن محمد أبي في البداء أما أقول لله بدا من يا الزيارة كل فيو قبله، مات و أكبر كان الذي أخيه في و فيه وقع قد البداء بأن كثيرة أخبار ورد فقدالحسن أبو قال أنه و إسماعيل، و موسى في كان كما علي، بن محمد جعفر أبو هو : فيك أحدث فقد شكرا لله أحدث أخيه موت عند السلام عليه محمد لأبي السلام عليه

.أمراأيضا فيه وقع فلعله البداء، على يدل شيئا فيه نر فلم السلام عليه أبيه في أما و

الأب إلى البداء هذا نسب أو غيرهما، أو بالسيف القيام من أو القبيل، هذا من ء شيبه، يتعلق الإمامة على التنصيص لأن الفقرة  أيضا هذه أسقط معناها لخفاء و

يعلم الله و الزيارة، من غيره و الصدوق

Translation:

Saying of alaihi salam “who are supporters of Allah”, and in some copies “who are added by Allah”, and in some copies in all ziyarat “O, those regarding whom Allah made Bada”.

I say: As for Bada in regarding Abu Muhammad al-Hasan – alaihi salam, then a lot of reports came that Bada happen rewarding him and his brother, who was older than him, and died before him. And he is Abu Jafar Muhammad ibn Ali. LIKE IT (happen) REGARDING MUSA AND ISMAIL. That’s why Abul Hasan  - alaihi salam, said to Abu Muhammad  - alaihi salam, when his brother died: Allah innovated gratitude as He innovate regarding you order.

As for his father – alaihi salam, no proof that bada happen with him been seen. Perhaps regarding him happen something like this, or revolt with sword, or other things.  Or this Bada ascribed to father also, because tansis on Imama also related to him. And due to (this)  subtle meaning, SADUQ DROPPED THIS PHRASE, and others from ziyarat. And Allah knows best.

And in “Biharul Anwar” (99/62)  Majlisi said:

الله رحمه الصدوق بعينها  ذكر الزيارة الفقيه ) هذه في أنه   (2 عليكما  أسقط إلا السلام شأنكما  قوله في لله بدا من يا

Translation:

Saduq – rahimahullah – mentioned  this ziyarat (in) exactly the same (form) in al-Faqih, EXCEPT HE DROPPED SAYING OF ALAIHI SALAM: O THOSE REGARDING WHOM ALLAH MADE BADA.

And Majlisi quoted from Mufid, manner of ziyarat, and said:

بعينها الزيارة ذكر أنه  ثم الله  بدل إلا أميني يا بقوله شأنكما في لله بدا من يا قوله

Translation:

Then (Mufid) mentioned ziyarat in the same (form), EXCEPT HE CHANGED HIS WORDS: O REGARDING WHOM ALLAH MADE BADA, to: O AMIN ALLAH!

Saduq questioned again! December 6, 2011 at 4:20 pm | Posted in Alteration of shia texts, On authenticy of shia texts, On books and authors | Leave a comment

       

2 Votes

Praise to Allah in our previous posts we show to our dear readers complete unreliability of know shia scholar ibn Babaweyh al-Qummi shaykh Saduq in the light of the words of shia shaykhs (1, 2).

Now we would like to present to you another proof, how this Saduq altered report, by adding to it words, when he need it. 

In his book “Man la yahduruhul Faqeeh”, which shias consider like one from the 4 most reliable ahadeth sources, Saduq wrote:

1607 : : ” : قال شئ؟ فيالجواميس له قلت قال السلام عليه جعفر أبي عن زرارة عن ، حريز وروى .” واحدة وزادت أربعين بلغت شاةفإذا أربعين تبلغ حتى شئ الغنم على وليس البقر في ما مثلثلاثه ففيها واحدة زادت فإن مائتين، إلى شاتان ففيها زادتواحدة فإن ومائة، عشرين إلى شاة ففيها

الذي . الموضع المصدق ويقصد شاة مائة كل من واخرج كله هذا سقط كثر ثلاثمائة،فإذا إلى شياه : أن أمر نعم قالوا فإن ؟ حق أموالكم في عزوجل لله هل المسلمين معشر يا فينادي الغنم فيهمن صدقتها المصدق ويأخذ الفرقتين إحدى الغنم صاحب ويخير فرقتين ويفرقها الغنم إليه يخرجأحب فإن غيرها ويأخذ ذلك فله هذه، له المصدق يترك أن الغنم صاحب أحب فإن الثانية، الفرقةولا مجتمع غنم بين المصدق يفرق ذلك،ولا له فليس أيضا هذه ويأخذه هذه يترك أن الغنم صاحب

متفرق بين يجمع

1607: Huraiz from Zurarah from Abu Ja’afar (as): I said to him: Is anything required for the bulls? He said: The same as the cows. And there is nothing required for the sheep until they reach forty, if they reach forty and increased by one then there is one sheep for every hundred and twenty, if that increased by one then there is are two sheep for every two hundred, if it increases by one then there is three sheep for three hundred, if it increases to more than this then it is dropped and a sheep is required for every one hundred sheep. And then the one who must give the Sadaqah should head to the position of where the sheep are and he must call … (until the end of the Hadith).

^ That above appears to be an average Hadith just like any other right? let’s see what the Shia scholars commented on it:

Muhaqiq al-Bahrani in “Haqaiq al-Nadira” (18/230) said:

  كلام من التفسير هذا أن الأخبار  والظاهر في غالبا يدخله الذي الصدوق، .

Translation:

“What is apparent is that this explanation is from the words of al-Saduq which he usually inserts into narrations.“

Majlisi in “Rawdatul Muttaqin” (3/60) said:

الله رحمه العلامة توهمه کما زرارة خبر من ليس و الصدوق كلام هذا أن الظاهر

Translation:

“What is apparent is that these are the words of al-Saduq and not part of Zurarah’s narration like the ‘Allamah imagined may Allah have mercy on him.”

Rafed.net and usage of Sunni Hadith December 5, 2011 at 7:16 pm | Posted in Alteration of shia texts, Exposing shia lies | Leave a comment

       

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In their book “Kitab Mawaddat Ahlal Bayt wal Fadailuhum” shias from rafed.net quoted hadith from our books:

Messenger (sallalahu alaihi wa ali) said: “Most steady on the bridge would be feet of those who are most severe in the love of ahlalbayt”.

And in the footnote you can see references to Kanzul Ummal and Sawaiq al-Muhriqa.

Let us check those books for this report.

First scan from Kanzul Ummal:

Second screen shot from Sawaiq al-Muhriqa:

As you can see report say:

Most steady from you on the bridge those who most severe in love of my ahlalbayt AND MY COMPANIONS

Indeed rafidah have no shame! They omitted mention of companions because it wasn’t suitable to their beliefs!

And even in shia book like Nawadir of Rawandi this report contain mention of companions!

They have named him Saduq! November 29, 2011 at 11:45 pm | Posted in Alteration of shia texts, On authenticy of shia texts, On books and authors | 2 Comments

    

   

1 Votes

Bismillah,

This topic is about the forgeries of al-Saduq who is by far one of the most untrustworthy scholars in Shi’ism, so without further delay we begin by introducing this genius philosopher of his time:

البراهين ” ” ) نور كتابه في الجزائري الله تمام ( : ] 1/59نعمة في برحمته الله تغمده الصدوق قالعلى : وأنتم إننا له قالوا لما الملوك بعض مجلس في الجمهور علماء مع المباحثة في عنه حكيناه ما

وأنتم : نحن بل تزعمون ما على الحال ليس الأول الخليفة تعيين في وافترقنا ، واحد ونبي واحد إلهوذلك ، ربا لكم أن تزعمون أنكم وذلك ، النبي وفي سبحانه الله في حتى الخلاف من طرف فيوذلك : ، لنا ربا ليس الرب ذلك إن نقول ونحن ، بكر أبو بالاستحقاق خليفته رسولا أرسل الربعليه : طالب أبي بن علي رسوله خليفة أن على نص الذي ربنا إن نقول بل ، بنبوته نقول لا النبي؟ [ الاتفاق فأين ، السلام

The Shia scholar Ni’imatullah al-Jazaeri quotes ibn Babawieh al-Saduq in his book “Noor al-Baraheen” 1/59:

“al-Saduq may god have mercy on him says in one of his discussions with the scholars of the jumhoor(Sunnies) in the Majlis of some kings when they said to him: “We and you are on one God and one prophet, we differed in assigning the first Caliph” He replied: “The situation is not like you claim it, we and you differ even on god and the prophet, this is because you claim that you have a lord who sent a messenger who’s rightful successor is Abu Bakr, while we say that this lord is not our lord and that prophet is not accepted by us, we say our lord is the one who said that the successor of his messenger is ‘Ali bin abi Talib (as), so where is the agreement?”

Shia scholar al-Majlisi comments on a narration that al-Saduq quoted from al-Kafi, he says about him:

فعل : إنما وإنه ، بالصدوق الظن سوء تورث عجيبة تغييرات وفيه ، الكافي من مأخوذ الخبر هذا بيانالعدل أهل مذهب ليوافق ذلك

[ This narration is taken from al-Kafi and in it are extremely weird changes which creates a feeling of mistrust towards al-Saduq, and that he only did this act to be in agreement with the correct madhab (mutazila). ]

Source: Bihar al-Anwar 5/156 (Cover page, Scan of Text).

Shia scholar al-Kathimi says about al-Saduq in his book:

وكذا : قال أن إلى ، ظن ولا علم غالبا فتواه من يحصل ولا ، جدا مضطرب الصدوق فأمر وبالجملةوترجيحه تصحيحه في

  [ In general the condition of al-Saduq is very shaky and so are his Fatwas and his authentication and criticism] (Then he quotes what al-Majlisi said above).

Source: Kashf al-Kina’a ‘an Wajh Hujjiyat al-Ijma’a page 313.

Shia scholar al-Tabrasi says about Saduq in his book:

ما منه ويسقط ، الطويل الخبر يختصر كان الله رحمه الصدوق أن المواضع بعض من ويظهر هذاعن ، يحيى بن أحمد عن ، القطان الحسن بن أحمد عن التوحيد في فروى ، إسقاطه إلى نظره أدى

بن : : الحسن بن محمد حدثنا قال مطر بن يعقوب بن أحمد حدثنا قال حبيب بن الله عبد بن بكرعن : : ، يزيد بن طلحة حدثنا بخطه أبي كتاب في وجدت قال الجنديسابوري حدث الا العزيز عبدوساق : ) ( ، السلام عليه المؤمنين أمير أتى رجلا ان السعداني معمر أبي عن ، عبيد بن الله عبدعليه ) عليه وعرضها ، متناقضة زعمها القرآن من آيا وجمع الزنادقة من الرجل وكان ، طويلا خبراالاحتجاج ( . في الطبرسي طالب أبي بن أحمد الشيخ رواه الخبر وهذا عنه الشبهة فأزال ، السلام

أسقطها ) ( الذي أنه على والشاهد ، التوحيد في الصدوق أسقطها كثيرة بزيادات ، السلام عليه عنه ) ( ، المجيد القرآن في والتغيير النقص بوقوع السلام عليه صرح التي المواضع هو الساقط أن ، عنه

رأيه يخالف ما منه ألقى مذهبه من والتغير النقص يكن لم ولما ، مواضع تسعة وهي

[ It appears that in some locations al-Saduq may Allah have mercy on him used to summarise the long narrations and used to drop parts of them as he saw fit (...He mentions a Hadith...) and this narration was narrated by Ahmad bin abi Talib al-Tabrasi in al-Ihtijaj from the Imam (as) with many additions which were dropped by al-Saduq in al-Tawheed, the proof is that these parts which were removed were only those in which the Imam (as) stated that there is deletion and alteration in the glorious Quran, these are nine parts and since deletion and alteration were not from his beliefs then he removed everything which contradicted his opinion (...Then he mentions the opinions of al-Majlisi and al-Kathimi...) and from here we sense that the famous al-Ziyarah al-Kabirah al-Jami'ah which he narrated in al-Faqih and al-'Uyoun and then the companions took it from him and placed it in their books is actually a summary of al-Ziyarah which was narrated by al-Hadi (as) (...) because it contains all the contents of the previous Ziyarah

with many additions which disagree with al-Saduq's belief concerning the Imams (as), so observe and compare the two Ziyarat to see the truth of my claim. ]

Source: Mustadrak al-Wasael 11/169-170 (Cover, Scan Page 1, 2, 3).

Shia scholar al-Tabrasi says about al-Saduq in another location:

القرآن _ _ بنقصان يتعلق ما منه الاحتجاج في عما كثير نقصان مع صدوقهم أي الخبر وساقلمذهبه موافقته لعدم أو كتبه ساير وفي فيه كثيرا ذلك يفعل كما إليه الحاجة لعدم إما وتغييره

[ He quoted the narration while dropping many things that were originally in al-Ihtijaj as they were related to the deletion and alteration of the Quran, he did this either because it was unimportant and he does this a lot in this book and in his other books or because he did not believe in it. ] (then he quotes al-Kathimi and al-Majlisi like above).

Source: Faslul Khitab page 187.

From this we see that al-Saduq can drop parts of any narration either because he feels it’s not important or because he disagrees with its contents!

Now to illustrate one of his forgeries which is an identical case to that of al-Tusi’s, we quote the narration in its original form in two authentic Shia books (Shafi fi sharhul Usool al-Kafi and Miratul Uqul):

ـ ) بسنده ـ الكليني قال( : 1/531روى الأنصاري الله عبد بن جابر عن ع جعفر أبي عناثني فعددت ولدها من الأوصياء أسماء فيه لوح يديها وبين ع فاطمة على دخلت

علي منهم وثلاثة محمد منهم ثلاثة ع القائم آخرهم . عشر

al-Kulayni narrated with its Isnad from Abu Ja’afar (as) from Jabir bin ‘Abdullah al-Ansari who said: I entered on Fatima (as) and in her hands was a tablet containing the names of the successors from her children, I counted twelve ending with al-Qaem, three of them are Muhammad and three are ‘Ali.

Sources:-al-Shafi fi Sharh Usool al-Kafi.-Miraat al-’Uqool fi Sharh Akhbar al-Rassul.

Now al-Saduq’s alteration of this Hadith:

ـ ) بسنده ـ الصدوق الأنصاري( 378 _ 2/377روى الله عبد بن جابر عن ع جعفر أبي عن ) ( الحذف : هنا ، الأوصياء أسماء فيه لوح يديها وبين ع فاطمة على دخلت قال

علي منهم وثلاثة محمد منهم ثلاثة ع القائم آخرهم عشر اثني . فعددت

al-Saduq narrated with its Isnad from Abu Ja’afar (as) from Jabir bin ‘Abdullah al-Ansari who said: I entered on Fatima (as) and in her hands was a tablet containing the names of the successors, I counted twelve ending with al-Qaem, three of them are Muhammad and three are ‘Ali.

Source: al-Khisal 2/377-378.

Notice above he erases the word “from her children” to try and solve the problem of having 13 Imams instead of 12 but exactly like al-Tusi before him in our previous thread

he messed up and forgot to change the tail of the narration which still says “three of them are ‘Ali” whereas we know that the Shia believe in FOUR IMAMS CALLED ‘ALI:

1- ‘Ali bin abi Talib.2- ‘Ali bin al-Husein.3- ‘Ali bin Musa.4- ‘Ali bin Muhammad.

Sami al-Badri’s alteration of Naubahti’s words. November 29, 2011 at 1:04 am | Posted in Alteration of shia texts | Leave a comment

       

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Hasan Musa Naubahti, one of the known and famous shia shaykhs of the past, in his “Firaqu shia” said:

“Some people of knowledge  from companions of Ali said that: “Abdulla ibn Saba was yahudi who accepted islam. He was supporter of Ali . While a Jew, he propounded the exaggerative notion that Yusha ibn Nun was divinely appointed to succeed Prophet Musa, after accepting islam, he adopted a similar stance with regard to `Ali in relation to the Holy Prophet (after his death). He (ibn Saba) was the first man who told that believe in imamat of Ali is obligatory, and he openly violated his enemies (i.e. the first three Caliphs) and branded them as infidels. That is why those who opposses to shia say:”The origin of Rafd is thus based on Judaism””

First edition:

Second edition

Third edition

Let us now see what part wasn’t suitable for shia Saeed Samir al-Badri.

In his book “Shubuhat wa Rudud”, volume 3, p 135, this shia author quoted Naubahti in such form:

Translation:

“Some people of knowledge (OMISSION) said that: “Abdulla ibn Saba was yahudi who accepted islam. He was supporter of Ali . While a Jew, he propounded the exaggerative notion that Yusha ibn Nun was divinely appointed to succeed Prophet Musa, after accepting islam, he adopted a similar stance with regard to `Ali in relation to the Holy Prophet (after his death). He (ibn Saba) was the first man who told that believe in

imamat of Ali is obligatory, and he openly vitriolated his enemies (i.e. the first three Caliphs) and branded them as infidels. That is why those who opposses to shia say:”The origin of Rafd is thus based on Judaism””

This shia author decided to hide from his readers, that in accordance to Naubahti, knowledgeable people amongst companions of first shia Imam believed that Imamate first was proclaimed by Jew!

Alteration of report in praise of companions November 29, 2011 at 12:49 am | Posted in Alteration of shia texts | Leave a comment

       

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Before  we have posted research by shia Nader Zaveri regarding tafsir which is attributed to Imam al-Askari.

In this tafsir at page 31-32, you can find qudsi hadith, which describes talk which took place between Allah and Mosa (alaihi salam).

And here manuscript:

It says:

( المرسلين؟ جميع على محمد كفضل النبيين آل جميع على محمد آل فضل أن علمت أما موسى يا5 ] [ : من( عندك أكرم الانبياء صحابة في فهل كذلك، عندك محمد آل كان فان رب يا فقال

صحابتي؟وجل : عز الله جميع  قال على وآله عليه الله صلى محمد صحابة فضل أن علمت أما موسى يا

جميع ] [ على محمد فضل ك و النبيين آل جميع على محمد آل كفضل المرسلين صحابة؟ وآله :  المرسلين محمد كان فإن رب يا موسى وصفت  وصحبه فقال الانبياء   كما امم في فهل

امتي؟ من عندك أفضل

O Mosa, don’t you know that superiority of family of Muhammad upon families of all prophets like superiority of Muhammad upon all messengers? (Mosa asked) O Lord, and if family of Muhammad like You said,  is there between companions of messengers more honourable (with You) than my companions? Allah Azwajal said: O Mosa! Don’t you know that superiority of companions of Muhammad (alaihi wa ali) upon companions of other messengers like superiority of family of Muhammad upon all families of prophets and (like) superiority of Muhammad upon all other prophets? And Mosa said: O Lord! And if Muhammad, his family and companions as You described then is there between nations of messengers better nation that my?

Shaykh of shia Saduq narrated this report from the way of Imam Hasan al-Askari from his fathers in two of his books.

First is “Uyun akhbarul Ridha” (2/254-256):

محمد : كفضل النبيين آل جميع على محمد آل فضل أن علمت اما موسى يا جلاله جل الله قال

كذلك : ) محمد آل كان فإن رب يا موسى فقال المرسلين جميع أمم( حذفعلى في فهلأمتي من عندك أفضل الأنبياء

Translation:

And Allah Jalla Jalalahu said: O Mosa, don’t you know that superiority of family of Muhammad upon families of all prophets like superiority of Muhammad upon all messengers? (Mosa asked) O Lord, and if family of Muhammad like You said (OMISSION) is there between nations of messengers better nation that my?

And in “Man la yahdurhul faqeeh” (2/327):

Part about companions again omitted.

And it also omitted in “Mintahal Muttalib” of allama Hilli (2/681)

Alteration of Kitab Sulaim ibn Qays al-Hilali November 28, 2011 at 11:38 pm | Posted in Alteration of shia texts | Leave a comment

       

3 Votes

Shia is very strange sect, they try to corrupt everything what they can. Even book which is not authentic in the view of their ulama, didn’t succeed to escape from the hands of shia editors.

In book which is attributed to Sulaim ibn Qays al-Hilali, at page 423 (thq Muhammad Baqir al-Ansari), you can read:

– : : وأصحابه ذلك قال أخي يا ابشر وآله عليه الله صلى الله رسول قال ثم السلام عليه قال : . : إلا – شيئا الله أسأل لم إني قال فداؤك وجعلني الله رسول يا بخير الله بشرك قلت يسمعونففعل، وبينك بيني يواخي أن الله دعوت وإني مثله، لك سألت إلا شيئا لنفسي أسأل ولم أعطانيه،

– . ) لصاحبه ) أحدهما رجلان فقال ففعل بعدي من مؤمن كل ولي يجعلك أن :- وسألته

And, alaihi salam said: Then messenger of Allah (sallalahu alaihi wa alihi) said: Rejoice , O brother!  - said that and his companions heard him. I (Ali) said: May Allah rejoice you, O messenger of Allah, and may I become your ransom. He said: “I didn’t ask Allah things except He gave them to me. And didn’t ask for myself things except asked them for you too. And I prayed to Allah so He make brotherhood between you and me, and He did. And asked: To make you Wali of all believers after me, and he did”. And two men said – one to his companion…

And now let us see what is omitted in this text.

At-Tabrasi in his “Ihtijaj” (p 232-233) also quoted this from the very same Sulaim. But there is addition which is omitted in present copy of Sulaim’s book at yasoob, shiaonlinelibrary , alhawzaonline and others.

Here screen shot from Ihtijaj:

And here printed version of Ihtijaj:

Translation:

“Rejoice , O Ali!”  I (Ali) said: May Allah rejoice you with goodness, O messenger of Allah, and may I become your ransom. He said: “I didn’t ask Allah things except He gave them to me. And didn’t ask for myself things except asked them for you too. And I prayed to Allah Azwajal so He make brotherhood between you and me, and He did. And asked: To make you Wali of all believer men and women after me, and he did. And I asked to gather around you my nation after me, and He refused that upon me”. And two men said – one to his companion…

For me it is clear why they omitted red marked part. Because it is clear evidence that those who didn’t gather upon Ali  - and as shias believe we  - sunnah didn’t gather upon him – are from nation of Muhammad (alaihi salati wa sallam).

Amazing that shia writer Ali Abu Maash managed to quote this report from “Ihtijaj” of Tabarsi, in his book “Arbain fi hub amiralmuminin” volume 5, and he also omitted discussed part of report:

This report was also quoted by M.Majlisi in “Biharul anwar” (40/2-3):

As you can see Majlisi also omitted this words, and muhaqiq in the footnote pay attention to this, by saying:

  على : فأبى بعدى امتى عليك يجمع أن وسألته ذلك بعد المصدر . في

And in the (original) source after this: And I asked (Him) to gather upon you my nation after me, and He refused.

Alteration of Tafsir al-Bahrani and Noor as-Saqalain and iftira on shaykh Ihsan Ilahi Zahir November 28, 2011 at 7:17 pm | Posted in Alteration of shia texts, Exposing shia lies | 3 Comments

       

1 Votes

We present the first document, the book “Noor al-Thaqalayn” research and commentary by al-Sayyed Hashim al-Rasuli, forth print 1412 hijri, Ismailian for printing and publishing and distribution in Qum.

Arabic text:

عبد – 159 أبي إلى رفعه رجاله بعض عن أبي حدثني إبراهيم بن علي تفسير فيلأبي : قال الغار في وآله عليه الله صلى الله رسول كان لما قال السلام عليه اللهالأنصار : إلى وأنظر ، البحر في تقوم وأصحابه جعفر سفينة إلى انظر كأني بكرقال : : : نعم قال ؟ الله رسول يا وتريهم بكر أبو فقال أفنيتهم في محتبين : ، ساحر انك صدقت الان نفسه في فقال ، فرآهم عينه على فمسح ، فأرنيهمكفروا : : الذين كلمة وجعل وجل عز الله قول وهو الصديق أنت الله رسول له فقال

حكيم عزيز والله وآله عليه الله صلى الله رسول قول العليا هي الله وكلمة السفلى.

Translation:

Tafseer Noor al-Thaqalayn – sheikh al-Huweizi (d. 1112 AH) vol 2 pg 220:

In the Tafseer of ‘Ali bin Ibrahim, my father told me from some of his rijal to abi ‘abdullah (as) that he said: When the prophet SAWS was in the cave he told Abu Bakr: It is as if I see the ship of Ja’afar and his companions in the sea and I see the Ansars sitting in the gardens of their houses, so Abu Bakr said: “You see them Ya Rassul-Allah?” he said: “yes” he said: “will you show me” so he wiped on his eyes and he saw them then he said in himself: “Now I truly believe you’re a Magician” so the prophet said: You are al-Siddiq and it is the saying of Allah: He humbled the word of the unbelievers. As for Allah’s Word, it is inherently uppermost the saying of Rassul-Allah SAWS and Allah is All-Powerful, All-Wise.

Now presenting the second document, a manuscript of Noor al-Thaqalayn dating to 1126 AH, so it is copied 15 years after the death of the author:

 Arabic text:

عليه الله عبد أبي إلى رفعه رجاله بعض عن أبي حدثني إبراهيم بن علي تفسيركأني : : بكر لأبي قال الغار في وآله عليه الله صلى الله رسول كان لما قال السلامفي محتبين الأنصار إلى وأنظر ، البحر في تقوم وأصحابه جعفر سفينة إلى انظرفمسح : : : ، فأرنيهم قال نعم قال ؟ الله رسول يا وتريهم بكر أبو فقال أفنيتهم،

الصديق : أنت الله رسول له فقال فرآهم، عينه على

Translation:

((In the Tafseer of ‘Ali bin Ibrahim, my father told me from some of his rijal to abi ‘abdullah (as) that he said: When the prophet SAWS was in the cave he told Abu Bakr: It is as if I see the ship of Ja’afar and his companions in the sea and I see the Ansars sitting in the gardens of their houses, so Abu Bakr said: “You see them Ya Rassul-Allah?” he

said: “yes” he said: “will you show me” so he wiped on his eyes and he saw them so the prophet said: You are al-Siddiq))

- end -

As you noticed in the manuscript the addition of “Now I truly believe you’re a Magician” cannot be found which makes us believe that it was later inserted into the book that is being printed today by the Shia Scholars of Qum unless we can see an older manuscript which contradicts this.

But this is not the end, let us check other book for same narration.

Book “Radd al-Kabir ala muzaim Ilahi Zahir” by Saeed Jasir al-Musawi.

Translation:

Ansars sitting in the gardens of their houses, so Abu Bakr said: “You see them Ya Rassul-Allah?” he said: “yes” he said: “will you show me” so he wiped on his eyes and he saw them so the prophet said: You are al-Siddiq

Discussion:

First of all the thing what was narrated by Ilahi Zahir from Bahrani has no eye or trace. And Bahrani mentioned text which is following: Ali ibn Ibrahim, narrated to me my father from some of his men which elevated till Abu Abdullah (alaihi salam): When the prophet SAWS was in the cave he told Abu Bakr: It is as if I see the ship of Ja’afar and his companions in the sea and I see the Ansars sitting in the gardens of their houses, so Abu Bakr said: “You see them Ya Rassul-Allah?” he said: “yes” he said: “will you show me” so he wiped on his eyes and he saw them”. And Ilahi Zahir has added to this story the following passage: “And messenger of Allah said to him: You are siddiq”.  And this passage with description of Abu Bakr as Siddiq doesn’t present in narration which was mentioned by al-Bahrani. And this is addition (of Ilahi Zahir) from himself, and that kid of addition isn’t strange from Ilahi Zahir, he use to take from reports what he want and add what he want, then come and say: I relied upon steady reports, and this kind of addition which he added to report (should) be count as iftira.

- end -

Now it is time to present scans from old editions of commentary of Bahrani, where words of messenger (sallalahu alaihi wa ala alihi wa sallam) to Abu Bakr “You are Siddiq” were clearly mentioned.

First one  - edition which was printed in Tehran in 1878 M, volume 2, p 423:

Second one – edition of Muasasat al-Wafa lil Kitab:

Third one is handwriting of Tafsir al-Burhan which dated 1241 H:

In all these 3 editions of Tafsir al-Burhan, you can see in clear form that prophet (sallalahu alaihi wa ala alihi wa sallam) indeed said to Abu Bakr: You are siddiq.

So why this Saeed Jasir al-Musawi lied upon our shaykh Ihsan Ilahi Zahir (rahmatullahi alaih)?!

May be because he was using the 4-th edition of this book, where that phrase miraculously disappeared again?!

I am talking about this one:

Nematullah Jazairi about tahrif November 28, 2011 at 10:32 am | Posted in Alteration of shia texts, Shia VS Quran | Leave a comment

       

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This known shia muhadith said in his book “al-Anwar an-Nomaniyah” (1/97):

“Don’t be surprised by many fabricated ahadeth. Because (companions) made some changes and turns in the religion after prophet (sallalahu alaihi wa ali), and the greatest thing from this, is their changing of Quran and tampering words in it. And they took from it verses with praise of ali-Rasul and aimma tahirin and blame of hypocrites and opening of their deeds, as it would be explained in Nurul-Quran (1)“.

As far as I understand “Noor al-Quran” that should be a chapter in this “Anwaru Numaniyah”, but I couldn’t find it in printed edition of this book.

Here you can see complete fihritst of 4 volumes of this book:

As you can clearly see there is no chapter “Noor al-Quran” in this book!

Tahrif of hadith from shaykh Fadl Maliki. October 30, 2011 at 8:53 pm | Posted in Alteration of shia texts, Exposing shia lies | Leave a comment

       

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For people who don’t know it, Kamaludeen wa Tamamul Neemah of shaykh Sadooq is a book dedicated to shia 12-th Imam.

Here hadith from it, chapter 45, hadith 27:

قال ] [ : : 27 الاسدي جعفر بن محمد الحسين أبو حدثني قال مهزيار بن أحمد بن علي حدثنا ـحكيمة : ) على دخلت قال إبراهيم بن أحمد الحسن ( 1حدثنا أبي اخت الرضا علي بن محمد بنت

دينها عن وسألتها الحجاب وراء من فكلمتها بالمدينة وثمانين اثنين سنة في السلام عليهم العسكريالله : : جعلني لها فقلت ، فسمته السلام عليه الحسن بن فلان قالت ثم ، به تأتم من لي فسمتفأين : : لها فقلت ، امه إلى به كتب السلام عليه محمد أبي عن خبرا فقالت ؟ خبرا أو معاينة فداك

؟ ) محمد ( : : : 2المولود أبي ام الجدة إلى فقالت ؟ الشيعة تفزع من فالى فقلت ، مستور فقالت؟ : ) المرأة إلى وصيته بمن أقتدي لها فقلت السلام بن ( : 3عليه علي بن بالحسين اقتداء فقالت

بن علي بنت زينب اخته إلى أوصى السلام عليهما علي بن الحسين إن السلام عليهما طالب أبيزينب إلي ينسب علم من الحسين بن علي عن يخرج ما وكان ، الظاهر في السلام عليه طالب أبيالتاسع : أن رويتم وأما ، أخبار أصحاب قوم إنكم قالت ثم ، الحسين بن علي على تسترا على بنت

حياة في وهو ميراثه يقسم السلام عليه الحسين ولد منTranslation (from shia Athar Husayn Rizvi, in eglish version hadith 28):

27 – [Narrated to us Ali bin Ahmad bin Mahziyar] that: Narrated to me Abul Husain Muhammad bin Ja’far Asadi that: Narrated to us Ahmad bin Ibrahim:“I went to Lady Hakima, the daughter of Muhammad Ibne Ali as-Reza (a.s.)and the sister of Abul Hasan of Al-Askar (a.s.) in the year two hundred and sixtytwo in Medina. I conversed with her from behind the curtain and asked her about her religion. She named to me the Imams she followed and then she said, “And al-Hujja Ibn al-Hasan Ibn Ali,” and mentioned his name. I said to her, “May I be sacrificed on you, do you say this on the basis of observation or on the basis of the word (of the Infallible)?” She said, “Words of Abu Muhammad, which he wrote to his mother.” I asked, “Where is then the son?” She said, “He is in hiding,” “To who are the Shias to turn for guidance?” “To the grandmother, the mother of Abu Muhammad (a.s.).” “Who has he emulated in assigning a woman as his deputy?” “He has emulated al-Husain

Ibn Ali (a.s.). Al-Husain Ibn Ali (a.s.) assigned his sister, Zainab binte Ali in the superficies. The learning and knowledge coming from Ali Ibn al-Husain (a.s.) were attributed to Zainab Ibn Ali in order to maintain secrecy over Ali Ibn al-Husain (a.s.).” Then she said, “You are scholars of narrations. Have you not narrated that the inheritance of the ninth from the sons of Husain Ibn Ali will be divided in his lifetime?”

Yanee she didn’t see that 12-th Imam, and she based her faith on writing of al-Askari.

Let us see book al-Ghaybatu Sughra wal Sufara al-Arba by shia shaykh Fadl al-Maliki, to see how this report was tampered.

At page 35 he said:

Screen shot:

Translation:

جدا ومهمة جليلة رواية مقامه، الله أعلى الصدوق الشيخ يرويها التي الرواية في جاء :كما

As it came in narration which was reported by shaykh Sadooq, upon Allah his place, narration good and very important:

: : معاينة؟ أو خبر عن ذلك أتقولين سيدتي السائل لها فقال علي، بن الحسن بن والحجة بعده فقالت : معاينة– – هي بل قالت به؟ سمعتي أم رأيتيه الحسن بن الحجة هذا يعني

And she (Hakima) said after this: And Hujjat ibn al-Hasan ibn Ali. Questioned said to her:May I be sacrificed on you, do you say this on the basis of observation or on the basis ofthe word? – he means this al-Hujjah ibn al-Hasan, did she see him or heard about him? She said: On the basis of the observation.

Just see! How this shaykh simply changed tradition just to give strengthen his religion!In hadith it was stated that she didn’t see him, and he changed that she seen him.

The Tahreef (corruption) of the books of Aqa Burzugh el-Tehrani October 12, 2011 at 9:40 pm | Posted in Alteration of shia texts, On authenticy of shia texts, On books and authors | Leave a comment

       

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Bismillah,

“Ma’a Mawsou’at Rijal al-Shia” is a book written by al-’Allamah al-Sayyed ‘Abdullah Sharaf al-Deen al-Musawi which discusses the encyclopaedias of Shia Rijal, here the author talks about the books of the famous Shia scholar Aqa Burzugh el-Tehrani, mainly “al-Thari’ah fi Tasaneef al-Shia” and “Tabaqat A’alam al-Shia” both books were written by al-Tehrani to gather all the works of the Shia scholars throughout the ages and the Tabaqat of the famous Shias in history.

COVER:

Title: Ma’a Mawsou’at Rijal al-Shia, volume 1, by Dar al-Irshad Beirut-London

Intro Page 8:

Translation:

“Let us now talk about the two great and valuable encyclopaedias “al-Thari’ah” & “Tabaqat A’alam al-Shia” … And even though these two great encyclopaedias contain rich information and vast knowledge still we found in them many mistakes due to Sahu(Forgetfulness) and Ishtibah(Confusion), especially al-Thari’ah and what is extremely strange is that this book contains many of the works of Ahlul-Sunnah from their most famous classical and late scholars such as al-Baghawi, al-Wahidi, Fakhreddine

al-Razi, Thi al-Noon al-Masri, al-Rafi’ee, Muhyi al-Deen ibn ‘Arabi, al-Qadi ‘Abdul-Jabbar al-Mu’atazili, Ibn Nabatah, Abu al-Fidaa, Ibn Muqlah…”

Intro Page 9:

Translation:

“… And I find it very strange that he would mention many works of famous well known Nawasib who hate the Shia or even Ahlul-Bayt such as Khalid bin Yazid bin Mu’awiyah, Muhammad bin ‘Abdul-Malik al-Zayyat the Wazir of al-Mu’utassim, al-Hakeem al-Tirmithy, al-Ghazzali and Ibn ‘Abd-Rabbih, Sahib al-Zinj, Saladin al-Safadi, al-Qawshaji, Abi Hayyan al-Tawheedi…

From what causes confusion is that he also mentioned a few of the works of Christians like Ibn Tilmeeth, ‘Abdul-Maseeh al-Antaqi, Boulos Salamah.

He also included several works for The Duruze, The Bahaiyyah, The Qadiyaniyyah and the Hindus such as Mi’iraj al-Muwahideen wa Ma’arifat al-Imam for the Duruze, Makateeb Qurrat al-’Ayn for the Bahaiyyah… He also mentioned works for several people who died even before Islam.

Some of the virtuous men whom I consider trustworthy as they have vast knowledge about the condition of the author have told me: “Some of those responsible for publishing the book have inserted many things into it in which the main author had no knowledge of.” apparently this is close to the truth and nearer to reality, otherwise how

is it possible that the author would be so confused as to fall into such great errors, he is much greater and higher than this.”

- end -

So now dear Shia, we have three choices:

1- Either the author Aqa Burzuq el-Tehrani is such a big ignorant that he’d confuse Christian and Nasibi and Hindi books with twelver shia books.

2- Or that al-Tehrani purposely did this to boast about his Madhab and give the ignorants the impression that the Shia have so many books.

3- Or the Shia scholars who are responsible for publishing these books are intentionally corrupting them, adding whatever they please.

wal-Salam ‘Aleykum,.

Alteration of hadith from Kafi in book of Kashani September 14, 2011 at 4:47 pm | Posted in Alteration of shia texts | Leave a comment

       

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First of all let me quote here hadith directly from “Kafi” by al-Kulayni.

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

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

بعضا بعضها الاحاديث .فنسخت

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.”

Kafi – screen shot:

Let us see how this hadith was altered in book of Faydh al-Kashani “Usul al-Asilat”:

حازم ) بن منصور عن حسن باسناد الحديث اختلاف باب في الكافي : ١وفي الله( عبد لأبي قلت قال : :) فقال) ـ آخر؟ بجواب فتجيبه غيري يجيئك ثم بالجواب فيها فتجيبني المسألة عن أسألك بالي ما ع ) ( : : صدقوا ص الله رسول أصحاب عن فأخبرني قلت قال والنقصان، الزيادة على الناس نجيب انا

) كذبوا؟ ) أم ص محمد (  ـ على عن: ) فيسأله ص الله رسول يأتي كان الرجل أن تعلم اما فقالبعضها الأحاديث فنسخت الجواب ذلك ينسخ ما ذلك بعد يجيئه ثم بالجواب فيها فيجيبه المسألة.بعضا

In Kafi, chapter regarding ikhtilaf al-hadith by hasan chain 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?” (****omission*****)  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.”

You see? How in their attempt to hide testimony from imam that companions didn’t lie upon prophet (sallalahu alaihi wa ala alihi wa sallam), shias omitted his words?

Omitted part: The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?”

Majlisi accuse as-Saduq in alteration. August 31, 2011 at 1:09 pm | Posted in Alteration of shia texts | 2 Comments

       

1 Votes

In the book “Rawdat al-Muttaqin” part 5 page 440 under “Kitab al-Hajj” in the section of the visit of the grave of the two Imams Musa bin Ja’afar (rah) and Abu Ja’afar al-Thani (rah), the Shia scholar al-Majlisi accuses the other Shia scholar al-Saduq of altering the Du’ah which has to be said at their graves in Baghdad.

al-Majlisi says:

“From the narrations that the author(al-Saduq) has mentioned are some that have been narrated by al-Kulayni in al-Kafi from the Hadith of Muhammad ibn Ja’afar al-Razzaz al-Kufi from Muhammad bin ‘Isa bin ‘Ubeid from he who mentionned it from Abu al-Hassan (as): “Say in Baghdad: Peace of Allah be upon you O Wali of Allah – Peace of Allah be upon you O Hujjah of Allah – Peace of Allah be upon you O light of Allah in the darkness of the earth - Peace of Allah be upon you whom Allah had al-Badaa concerning you, I came to you knowing your right and opposing your enemies so intercede for me with your Lord, then ask Allah for your Hajat and for what you need, he said: And you send peace on Abu Ja’afar like this.(1)”

“The author(al-Saduq) removed the part that says [Peace of Allah be upon you whom Allah had al-Badaa concerning you] because he does not believe that Allah had al-Badaa concerning Ismail ibn Ja’afar although we see that the narrations about al-Badaa are Mutawatir and cannot be rejected so that we could leave this saying”

(1): al-Kafi vol.4 pg.578

- end -

Basically the Shia scholars believed that the Imamah went to Ismail ibn Ja’afar after Ja’afar al-Sadiq, this was the opinion of the Shia but then Ismael died in his father’s life which caused a HUGE division in the Shia sect and most of the Shia scholars and laymen were confused, what they did was they invented this concept called “al-Badaa” which means: “it had appeared to Allah that the Imamah would go to Ismael bin Ja’afar but then the circumstances changed and he gave it to Musa bin Ja’afar.”

PS. Contributed by Tripoly Sunni

Al-shia.org – hadith alteration August 1, 2011 at 4:38 pm | Posted in Alteration of shia texts | Leave a comment

   

    

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I would like to present you another example of text’s alteration from shias.

First of all here text from english translation of book al-Kafi from al-shia.org:

H 168, Ch. 19, h 13Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from Sum‘a ibn Mihran who has said the following.“I said to (Imam) abu al-Hassan (a.s.), ‘May Allah keep you well, in our meetings we discuss the issues and find out that for almost every thing there is something in writing with us and that is all because of the blessings of your existence among us. We only find few small things for which we do not find any thing in writing we look on each other and we find certain issues similar to it then we use analogy in its best form.” The Imam said, “What do you have to do with analogy? Many people before have been destroyed because of analogy.” The Imam then said, “When you face an issue and know he rule about it deal with accordingly and if you would have no knowledge about its rule then this. He pointed to his own mouth, meaning thereby; this will give you the answer.” The Imam then said, ”May Allah…? Abu Hanifah who used to say, “Ali said so and so, therefore, I said so and so. The Sahabah said so and so, therefore, I said so and so.” The Imam then asked me, “Have you been sitting with him?” I then relied, “No, I have not sat with him but such are his statements.” I then said to the Imam (a.s.). “May Allah keep you well, did the holy Prophet bring in his everything that people needed?” The Imam said, “Yes, and all that they will need up to the Day of Judgment.” I then said, “Is any thing lost from it?” The Imam replied, “No, it all is with the people to who they belong.’”

You can see that part of text was omitted.Here full arabic text from al-Kafi:

بن – 13 سماعة عن عبدالرحمن، بن يونس عن عبيد، بن عيسى بن محمد عن إبراهيم، بن علي : : ) فلا ) عندنا ما فنتذاكر نجتمع إنا الله أصلحك قلت قال السلام عليه موسى الحسن أبي عن مهران،

مسطر ) شئ فيه وعندنا إلا شئ علينا الشئ( 1يرد علينا يرد ثم بكم، علينا به الله أنعم مما وذلك : فقال أحسنه؟ على فنقيس يشبهه ما وعندنا بعض، إلى بعضنا فينظر شئ فيه عندنا ليس الصغير : به فقولوا تعلمون، ما كم جاء إذا قال ثم بالقياس، قبلكم من هلك من هلك إنما وللقياس؟ ومالكم

: قال – – ثم فيه إلى بيده وأهوى فها تعلمون لا ما جائكم حنيفة  وإن أبا الله :  لعن قال يقول كان : : كلامه، هذا ولكن لا فقلت إليه؟ تجلس أكنت قال ثم وقلت، الصحابة وقالت أنا، وقلت علي : ) نعم: ) قال عهده؟ في به يكتفون بما الناس وآله عليه الله صلى الله رسول أتى الله أصلحك فقلت

: : أهله عند هو لا فقال شئ؟ ذلك من فضاع فقلت القيامة، يوم إلى إليه يحتاجون .وما

Here what should be in complete text of report:

The Imam then said, “May Allah curse Abu Hanifah who used to say, “Ali said so and so, therefore, I said so and so.

It’s hard to play in “brotherhood” game when your masoom cursed scholar from other side. So they decided to omit part of the text, just to please sunnah people.

Irshad al-Qulub – another alteration? July 31, 2011 at 4:24 pm | Posted in Alteration of shia texts | 2 Comments

    

   

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Once upon a time there was a shia scholar and his name was al-Hasan ibn Abul Hasan ad-Daylami. In his book “Irshad al-Qulub” (see scans) he said:

Majlisi mentioned in volume 9 of his book Bihar al-Anwar, and Sayeed al-Bahrani in the book “al-Madinatul Majaiz”…

Someone could say: So what? One shia narrated from other.

But the problem is:

1) ad-Daylami died in 841 h, as said Muhsin al-Ameen.

2) Majlisi died in 1111 h.

3) Bahrani died in 1107 or 1109.

Sh.Saduq’s games with hadith wording July 25, 2011 at 4:27 pm | Posted in Alteration of shia texts | Leave a comment

       

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Here is a SAHIH Shia Hadith from al-Kafi 4/136:

امرأة ) ( السلام عليه كتبتإليه قال مهزيار بن علي عن ار الجب عبد بن عنمحمد الأشعري علي أبووصامت ت فصل ثماستحاضت رمضان شهر من يوم أول في نفاسها دم أومن حيضها من طهرتو صومها يجوز صلاتينفهل لكل الغسل من المستحاضة تعمل ما أنتعمل غير من ه كل رمضان شهرعليه ) ( ) الله صلى ه الل رسول إن صلاتها تقضي لا و صومها تقضي السلام عليه فكتب لا أم صلاتهاـ ( بذلك نسائه من المؤمنات و عليها ه صلواتالل فاطمة يأمر كان وآله

Abu ‘Ali al-Asha’ari from Muhammad ibn ‘Abdul-Jabbar from ‘Ali ibn Mehzayar: I wrote to him(Imam) may peace be upon him: A woman was purified from her Haydh(bleeding in Menstruation) on the first day of the month of Ramadhan then she had Istihadah(False Menstruation) and she fasted and prayed during the entire month of Ramadhan without …

doing Ghusl(purifying her body) before every prayer so are her prayers and her fasting accepted? He peace be upon him wrote back: She must repeat her Siyam(Fasting) but not her Salat(prayer), the Prophet SAWS used to order Fatima peace be upon her and the believing women to do this.

Al-Majlisi says SAHIH in Miraat al-’Uqool 16/340.

Sh. Saduq also narrated this report in his books:

From Man La Yahdarhu Al-Faqeeh:

” : طهرت امرأة السلام عليه إليه كتبت قال مهزيار بن علي عن ورويرمضان شهر وصامت فصلت استحاضت ثم رمضان شهر من يوم أول في نفاسها دم أو حيضها منلا؟ أم وصلاتها صومها يجوز هل صلاتين لكل الغسل من المستحاضة تعمله ما تعمل أن غير من كله : يأمر كان وآله عليه الله صلى الله رسول لان صلاتها تقضي ولا صومها تقضي السلام عليه فكتب

بذلك نسائه من .(“ المؤمنات

From Ilal Al-Shara’ii:

محمدبن عن احمد محمدبن عن ادريس احمدبن حدثنا قال عبدالله سعدبن حدثنا قال الله رحمه أبى : اول في نفاسها دم من او حيضها من طهرت امرأة اليه كنت قال مهزيار بن علي عن عبدالجبارتعمله كما تعمل غيرأن من كله شهررمضان وصامت فصلت استحاضت ثم رمضان شهر من يومتقضى صومهاولا تقضي فكتب لا؟ ام وصلاتها صومها يجوز هل صلاتين لكل الغسل من المستحاضة

بذلك نسائه من المؤمنات يأمر كان وآله عليه الله صلى الله رسول .صلاتهالان

As you can see in both of reports from books of Saduq, name of Fatima was simply removed.  Because obviously it contradicts to beliefs of some shias that Fatima (r.a) didn’t have menstruation.

Alteration of tafsir al-Qummi July 18, 2011 at 4:13 pm | Posted in Alteration of shia texts | Leave a comment

   

    

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First of all let us see book of Majlisi “al-Bihar al-Anwar” (3/315):

تبارك : : الرب إن قال السلام عليه عبدالله أبي عن ، حريز عن ، حماد عن ، أبي  فسالاخير الثلث في ليلة كل وفي ، الليل أول من الدنيا السماء إلى جمعة ليلة كل ينزل  ، وتعالىسائل : من هل ؟ فيغفرله مستغفر من هل ؟ عليه يتاب تائب من هل ينادي ملك  وأمامه

سؤله خلفا ) ؟ فيعطى منفق كل أعط الرب ( 1اللهم الفجرعاد طلع فإذا ، تلفا ممسك وكلذلك . : من نصيبك فضيل يا يسار بن للفضيل قال ثم العباد بين الارزاق فيقسم عرشه إلى

يؤمنون : ” ” : ” بهم أكثرهم قوله إلى يخلفه فهو شئ من أنفقتم وما الله قول . ” وهوغنائه : مع وأنه ، والجلال العظمة عرش عن تنزله عن كناية تعالى نزوله بيان

و ، وتكرما تلطفا غيره إلى يحتاج من به يخاطب بما يخاطبهم الوجوه جميع من عنهمعرشهم على تمكنوا إذا الملوك يفعله آخر شؤون إلى تعالى توجهه من عرشه إلى . عوده

عنه : تغفل ولا الخير هذا من نصيبك خذ أي نصيبك السلام عليه . قوله

I am translating red marked part because it’s relevant to our discussion.

It says:

FS – my father – Hammad – Hariz – Abu Abdullah (alaihi salam): Rab – Tabaraka wa Taala descends every night of Friday to the sky of the earth in the beginning of the night. And each night in the last third part of night. And in front of him an angel, which invokes: Is anyone who makes tawba, so his tawba would be accepted? Is anyone ask forgiveness so he would be forgiven? Who is asking so he would be given what he ask?…

Letters FA and SIN in the beginning is abbreviation of Tafsir al-Qummi. Majlisi expained this himself in the first volume, page 47.

Now let us check how this report was altered by those who printed tafsir al-Qummi.

Tafsir al-Qummi 2/204:

في ليلة كل وفي الليل أول من الدنيا السماء إلى جمعة ليلة كل أمره ينزل وتعالى تبارك الرب إن : سائل من هل له فيغفر مستغفر من هل عليه يتاب تائب من هل ينادي ملك وأمامه الاخير الثلث

سؤله فيعطىRab – Tabaraka wa Taala descend HIS ORDER every night of Friday to the sky of the earth in the beginning of the night……

SubhanAllah! Just see how they have changed words that Allah descends Himself to that Allah sends His order!!

sh. Saduq and alteration July 11, 2011 at 6:01 pm | Posted in Alteration of shia texts | Leave a comment

       

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Shia sheikh at-Tabarsi in “Mustadrak al wasail” (11/169-170) said:

ما منه ويسقط ، الطويل الخبر يختصر كان الله رحمه الصدوق أن المواضع بعض من ويظهر هذاعن ، يحيى بن أحمد عن ، القطان الحسن بن أحمد عن التوحيد في فروى ، إسقاطه إلى نظره أدى

بن : : الحسن بن محمد حدثنا قال مطر بن يعقوب بن أحمد حدثنا قال حبيب بن الله عبد بن بكرعن : : ، يزيد بن طلحة حدثنا بخطه أبي كتاب في وجدت قال الجنديسابوري حدث الا العزيز عبدوساق : ) ( ، السلام عليه المؤمنين أمير أتى رجلا ان السعداني معمر أبي عن ، عبيد بن الله عبدعليه ) عليه وعرضها ، متناقضة زعمها القرآن من آيا وجمع الزنادقة من الرجل وكان ، طويلا خبراالاحتجاج ( . في الطبرسي طالب أبي بن أحمد الشيخ رواه الخبر وهذا عنه الشبهة فأزال ، السلام

أسقطها ) ( الذي أنه على والشاهد ، التوحيد في الصدوق أسقطها كثيرة بزيادات ، السلام عليه عنه ) ( ، المجيد القرآن في والتغيير النقص بوقوع السلام عليه صرح التي المواضع هو الساقط أن ، عنه

المحقق قال ، رأيه يخالف ما منه ألقى مذهبه من والتغير النقص يكن لم ولما ، مواضع تسعة وهيقال : – – أن إلى جدا مضطرب الصدوق فأمر وبالجملة القناع كشف في الله أسد الشيخ الكاظميأبي عن بإسناده ، الكليني عن ، الدقاق عن ، التوحيد كتاب في عنه حديثا البحار صاحب ذكر وقد : ) ( ، عجيبة تغييرات وفيه الكافي من مأخوذ الخبر هذا قال ثم ، السلام عليه الصادق عن ، بصير

العدل أهل مذهب ليوافق ذلك فعل إنما وانه ، بالصدوق الظن سوء تورث

And it is apparent in some locations that al-Saduq used to summarize the long narrations, he used to drop certain parts of the narrations which should be dropped in his view, He (Al-Saduq) narrated in his book al-Tawheed from Ahmad ibn al-Hassan al-Qattan, from Ahmad ibn Yahya, from Bakr bin ‘Abdullah bin Habib who said: Ahmad bin Ya’aqoub bin Matir told us: Muhammad ibn al-Hassan bin ‘Abdul-’Aziz al-Jindisaburi said: I read in the book of Abi Bakhtah: Talha bin Yazid told us: ‘Abdullah bin ‘Ubeid told us from Abu Mu’ammar al-Sa’adani: that a man came to Ameer al-Mumineen (as) and he narrated a long narration, this man was from the Zanadiqah and he had gathered some verses from the Quran which he though conflicted with each other, he presented those to Ameer al-Mumineen (as) so he removed this Shubha(Doubt) from him. This narration was narrated by Sheikh Ahmad bin abi Talib al-Tubrusi in al-Ihtijaj from ‘Ali (as) with many additions which al-Saduq dropped in his al-Tawheed, the proof for this is that he only dropped the parts where he (as) clearly stated that changes and deletion did take place in the glorious Quran and there are nine locations in this narration, And since the deletion of the Quran was not the Madhab of al-Saduq so he simply took out the parts in the narration that disagreed with his opinion, The researcher(Muhaqqiq) Sheikh Asadullah al-Kathimi said in Kashf al-Qina’a: The condition of al-Saduq is generally shaky - until he said - the Author of al-Bihar(Majlisi) mentioned a Hadith from him(Saduq) in Kitab al-Tawheed narrated by al-Daqqaq from al-Kulayni with its Isnad from Abu Baseer from al-Sadiq (as) he then commented on it by saying: This narration is taken from al-Kafi but it has some

really strange changes which raises suspicions about al-Saduq and he probably did this so that the narration would agree with the correct   (Shia)   Madhab .

Contributed by brother TripolySunni.

Kulayni: Manipulating with texts July 6, 2011 at 4:00 pm | Posted in Alteration of shia texts, On authenticy of shia texts | Leave a comment

       

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

أنه: الظاهر المحاسن  أقول في روي و البرقي كتاب من مأخوذ لأنه شيء، الخبر من بهذا سقط بعينه معنى  السند عن سئل و السلام عليه موسى الحسن أبي عن الحسن جده عن القاسم عن

: ” ” الاحتجاج في الطبرسي روى و جل، و دق ما على استولى فقال استوى العرش على الله قولقد و الاستيلاء، بمعنى الاستواء فسروا المفسرين أكثر إذ التكلفات هذه إلى يحتاج فلا هكذا، أيضالظهور إطلاقاته أحد هذا و سبحانه مخلوقاته جميع على يطلق العرش أن كتبنا من مواضع في حققنا

جميعها، في قدرته و علمه و غريب  وجوده الكليني من النساخ  وهذا من لعله و .

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):

حلق الذي و الأسلمي بعد فيه زاد و صحيح بسند الرواية هذه الفقيه في الله رحمه الصدوق روى والخزاعي، أمية بن خراش الحديبية يوم السلام عليه و  رأسه النساخ أو الكليني، قلم من سقط وكأنه

: التصحيف وهذا التتمة يذكر لم و به اكتفى و السلام عليه شعره يرجل الله عبد بن معمر كان و فيهالحلق لمناسبة النساخ فصحفه بعيره يرحل الأصل في كان لعله و غريب .منه

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):

يؤيده: و سجية، و خلقا لهم فصارت بها، المنتفعون و العاملون أنهم التخصيص وجه يكون أن الأولإبراهيم بن علي روى : ”  أنه ما على تأسوا لكيلا يسير ه الل على ذلك إن قوله هي و تتمة، الخبر لهذا

” أوتينا، بما نفرح لا و الدنيا، أمر من فاتنا ما على ناسي لا الذين فنحن آتاكم بما تفرحوا لا و فاتكم(  وهذا غريب ) ره المصنف من المخل الوجهين  الاختصار على إبراهيم بن علي رواه يقال أن إلا

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.

Nuri Tabarsi – hadith alteration June 26, 2011 at 6:46 pm | Posted in Alteration of shia texts | Leave a comment

     

  

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We have already shown to dear readers example how shias altered the edition of “al-Jami al-ahadeth ash-Shia” just to hide that Imam called Abu Bakr – As-Siddiq.

Surprisingly  I seen that there is other shia author and shia book, where this hadith was altered.

First I’d like to cite this hadith in unaltered form from book al-Jafariyah online:

عليه ) علي عن أبيه عن محمد بن جعفر جده عن أبيه عن أبي حدثنا موسى حدثني محمد أخبرناقال( : (  السلام الأولى ) في الاستسقاء و العيدين في يكبر وسلم وآله عليه الله صلى الله رسول كان

فعل أبي قال محمد بن جعفر قال بالقراءة يجهر و الخطبة قبل يصلي و خمسا الثانية في و سبعابعده الصديق بكر أبو . ذلك

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”.

 

 

 

 

Here screen shot:

http://www.al-shia.org/html/ara/books/lib-hadis/jafareat/002.htm

And now let us check book “al-Mustadrak al-Wasail” by Nuri Tabarsi, famous author of shia books.

http://www.yasoob.com/books/htm1/m012/10/no1094.html

As you can see in these on-line and printed versions, words of Imam:

بعده الصديق بكر أبو ذلك فعل أبى قال

Changed to:

: بكر أبو ذلك فعل أبي قال

It was:

And my father said: Abu Bakr as-Siddiq (truthful) did that after him.

And changed to:

And my father said: Abu Bakr did it.

And this isn’t on-line error! It was in this form in the edition of “al-Mustadrak” which was printed during the lifetime of author at-Tabarsi!

Here scan from edition of 1900 year, which was printed in Iran. Volume 1, p 433

Alteration of Maani al-Akhbar June 26, 2011 at 2:28 pm | Posted in Alteration of shia texts | Leave a comment

       

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as-Saduq has reported in his “Maanil ahbar” in chp. “Maana firqatu al-wahidat an-najiat”:

١ : بن – محمد لبيد أبو حدثنا قال السرخسي تميم بن أحمد بن محمد نصر أبو حدثنا : : المحاربي محمد بن الرحمن عبد حدثنا قال إسرائيل بن إسحاق حدثنا قال الشامي إدريس

: الله: صلى الله رسول قال قال عمر بن الله عبد عن يزيد، بن الله عبد عن الإفريقي، حدثنا قالوآله عليه

ملة وسبعين اثنين على تفرقوا وإنهم بمثل مثل إسرائيل بني على أتى ما أمتي على سيأتيوستفترق

: : . يا قيل قال واحدة غير النار في كلها واحدة عليهم تزيد ملة وسبعين ثلاث على أمتي : وأصحابي أنا اليوم عليه نحن ما هو قال الواحدة؟ تلك وما الله .رسول

Chain from prophet (sallalahu alaihi wa ali): “My nation would befall in things which happen to nation of Israel step by step. They divided into 72 nations and my nation would divide into 73 nations, by adding one (on the nations of Jews), all of them in the fire except one”. And it was asked: “O messenger of Allah, which is the one (saved)?”. He said: “The one which is upon (the way) we are upon this day: I and my companions”.

Here manuscripts of this unaltered version.

But there is other mansucript, where shias replaces words “I and my companions” on “I and my ahlalbayt”.Here page from it:

Accused in alteration is Qasim Ali as-Sabzawari – owner of this manuscript.And he was well known shia muhadith as it is stated in Rijal of Husayni:

ج للحسيني الرجال تراجم كتاب في 442ص – 1جاء :“ ق ) السبزواري علي قاسم السبزواري ( 11ق – 11المولى البرارقي علي حسن بن علي قاسميظهر كما السلام عليه الرضا بمشهد يقيم كان ، عشر الحادي القرن أعلام من ، محدث جليل عالم

اجازة الثاني وأجازه ، التوني احمد المولى وأخيه التوني الله عبد المولى على قرأ ، كتاباته بعض منسنة شهور في ووصفه ” ” 1070رواية ، مرات ثلاث السبزواري قابلها الكافي كتاب من نسخة على

علينا ” . . بركاته الله أدام المتقن المجد الحافظ الزاهد العامل العالم الفاضل المولى ب المجيزانتهى ” . الصالحين من وبأمثاله به ونفعنا المؤمنين سائر وعلى

Khomaynis manipulation with shia texts March 30, 2011 at 3:56 pm | Posted in Alteration of shia texts | Leave a comment

       

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Salam alaikum, We have already presented to readers the hadith from most authentic shia source, where Imam said to his follower:

بغا أولاد كلهم الناس إن حمزة أبا شيعتنا يايا خلا ما

Ya Abu Hamza, indeed all people are children of whores, except our shias.

Awladu Bighaya! Children of whores!

Here scan from “al-Kafi”. And here Bahrani citing that hadith in his own book.

Let us see the book of Khomayni “al-Makasib al-Mukarramah”, at page 252 he cited this hadith, but in this form:

بغا اولاد كلهم الناس ان حمزة يابا شيعتنا ةقال خلا ما“He said: O Abu Hamza, indeed all people are children of oppressors except our shias”.

By changing two letters, he soften this terrible accusation.

Meaning in the Kafi it says:

بغا ياأولاد

And Khomayni just changed the ending, and wrote:

بغا ةاولاد

http://www.amal-movement.com/maktaba/04/no0457.html

On authenticy of shia texts. Knock-out September 27, 2010 at 4:39 pm | Posted in Alteration of shia texts, On authenticy of shia texts, Take a few minutes to think on this | Leave a comment

  

     

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By brother Tripoly Sunni:

Salam Aleykum,

Is al Kafi we have today the same Al Kafi which was written by Kulayni (died 329 hijri)? Or were they recently played with and changed to suit the beliefs of modern day shia? We found this narration in the book al Kafi which aroused suspicion BIG TIME.

بن – 1 الحكم عن أسباط بن علي عن سعيد، بن الحسين عن محمد، بن أحمد عن يحيى، بن محمد : الاول؟ عند ما الاخير يعرف متى السلام عليه عبدالله لابي قلت قال أصحابنا بعض عن مسكين،

روحه: من تبقى دقيقة آخر في قال1- Muhamad bin Yahya from Ahmad bin Muhammad from Hussein bin Sa’eed from Ali bin asbat from al Hakam bin Miskeen from some of our friends that he said: I said to Abu Abdullah (alaihi salam) when does the last one know what is with the first one? He said: In the last remaining minute of his soul.[Al Kafi]

Under such chapters as “That when the imams want to know they will know” and “That the imams know when they die and they die when they choose to” and “That the imams have the knowledge of what was and what is to be and that nothing is ever hidden from them” and other such kufri chapters you’ll reach on page 274 a Chapter called “ ما وقت

قبله كان الذي الامام علم جميع الامام The time when the imam learns all the knowledge of“ ”يعلمthe imam which preceded him”.

You’ll also find two other narrations in this door with different chain of narrators:معه – 2 وجماعة زرارة بن عبيد عن مسكين، بن الحكم عن أسباط، بن علي عن الحسين، بن محمد عن محمد،

: ) بعد: ) الذي يعرف يقول السلام عليه عبدالله أبا سمعنا قالوا

روحه من تبقى دقيقة آخر في قبله كان من علم .الامامأبي – 3 عن أصحابه، بعض عن أسباط، بن علي عن يزيد، بن يعقوب عن الحسين، بن محمد عن يحيى، بن محمد : : : ) حياة ) من دقيقة آخر في قال إليه؟ الامر وينتهي إمامته يعرف متى الامام له قلت قال السلام عليه عبدالله.الاول

Both are like the first one and they use the term “minute” to specify time, which is of course unheard of in their time.Second chain is: Muhammad from Muhammad bin al Hussein from Ali bin Asbat from al Hakam bin Miskeen from Ubaydah bin Zurarah and a group of people with him: We heard Abu Abdullah say…Third Chain is: Muhammad bin Yahya from Muhammad bin al Hussein from ya’aqoob bin Yazeed from Ali bin Asbat from some of his friends from Abu Abdullah (alaihi salam).

Arabic dictionaries dating to that time were checked and the term “Minute” was NON-Existent ! Because there is no such thing as a clock back then which calculates minutes and seconds, and we all know the events of this hadith were happening in around 140 hijri.

The simple question is, who was adding narrations to al Kafi after several hundred years? Did Kulayni have a pocket watch in which he used it to calculate minutes and seconds?

We know that the mechanical clock wasn’t invented before 700 years.

The word minute was used to specify time in these shia books:سنة المتوفى للكليني هـ 329الكافي

Al Kafi for Kulayni who died 329 hijri.سنة المتوفى للصفار الدرجات بصائر هـ 290و

Basa’er al Darajat for Al Saffar who died 290 hijri.سنة المتوفى الصدوق والد القمي بابويه لابن والتبصرة الإمامة هـ 329و

Al Imamah wal Tabsirah for Ibn Babaweih al Qummi the Father of Al Saduq who died 329 hijri.

This clear lie was not found in the books of the twelvers who were written much later in time such as:

سنة المتوفى الصدوق تعددها 381كمؤلفات مع هـBooks of Saduq (d.381 h)

سنة المتوفى المفيد تعددها 413ومؤلفات مع هـ

Books of Mufid (d.413 h)سنة المتوفى المرتضى تعددها 436ومؤلفات مع هـ

Books of Murtada (d.436 h)سنة المتوفى الطوسي تعددها 460ومؤلفات مع هـ

Books of Tusi (d. 460 h)سنة المتوفى الطبرسي تعددها 548ومؤلفات مع

Books of Tabrasi (d. 548 h)

This is clear corruption of the main shia books by every standard, it means they fabricated narrations (God knows how many) and placed imaginary sanads for them…

One of the biggest Arabic Mu’ujams (Dictionaries) says that the minute or (daqiqah) is a unit of measurement of time and it represents 1/60 from an entire hour as well as 60 seconds, it is also used to measure the vertical and horizontal lines … And that The use of the word to mean “time” is muhdath, meaning it’s a new word which never existed in the time of the imams or Al Kafi.

الوسيط ] [291 /1المعجم

تساوي ( الدقيقة ) العرض أو الطول خطوط لقياس ووحدة الساعة من جزءا ستين من جزءا تعادل زمنية وحدةمحدثة ) ( ) ( ) ( دقائق ج مج الدرجة من جزءا ستين من جزءاDictionary: [Al Mu'ujam al Waseet 1/291.]

Some idiot who corrupted the books of Ibn Tawoos (d. 664 h) even made it worse by making the author calculate the birth of his son by the seconds!!!

[ Kashf al Mahajjah - Sayyed Ibn Tawoos page 4 / - السيد المهجة لثمرة المحجة كشفص - طاووس 4ابن ]

من ) ( الثالثة السنة في دخل قد بكرامته وأتحفه مدته طول جلاله جل الله شرفه علي ولدي وكان

سبع سنة محرم ثامن الجمعة يوم من دقيقة عشرة وست ثانيتين مضي بعد ولد وولادته عمرهجلاله جل الله عند وديعتي وهما عليه الله صلوات علي مولانا بمشهد وستمائة وأربعين

“My Son (Ali) who was honored by Allah the great during the entire period of his life and was given from his karamat he had entered his third year from his life And his Birth was after the passing of two seconds and sixteen minutes on Friday the 8th of Muharram 647 A.H in Mash-had of Mawlana Ali PBUH…”

Then we have another narration in al Kafi Volume 8 page 195 and page 196 narrated from a couple of their friends in which the imam Abu Abdullah (r.a) is calculating the minutes between the Planets and then between the sun and planet earth Then between

The Tree and the Board…عبد - عن أسباط بن الحسن عن ال فض ابن عن خالد بن د محم بن أحمد عن أصحابنا من عدةإن ) ( يقولون الناس إن الفداء لك جعلت السلام عليه الله عبد لأبي قلت قال سيابة بن حمن الربديني يضر شيء في لي حاجة فلا بديني تضر كانت فإن تعجبني هي و فيها النظر يحل لا النجوملا يقولون كما ليس فقال فيها النظر أشتهي و لأشتهيها إني الله فو بديني تضر لا كانت إن وعلى تحسبون به ينتفع لا قليله و يدرك لا كثيره منها شيء في تنظرون إنكم قال ثم بدينك تضركم فتدري أ قال الله و لا قلت دقيقة من هرة الز و المشتري بين كم تدري أ قال ثم القمر طالع

دقيقة من نبلة الس بين و مس الش بين كم فتدري أ قال لا قلت دقيقة من القمر بين و هرة الز بيناللوح بين و نبلة الس بين كم فتدري أ قال قط مين المنج من أحد من سمعت ما الله و لا قلتإلى منهما واحد كل بين ما قال قط م منج من سمعته ما الله و لا قلت دقيقة من المحفوظ ] حسبه ] إذا حساب هذا حمن الر عبد يا قال ثم حمن الر عبد شك دقيقة سبعون أو ستون صاحبهيسارها عن ما عدد و يمينها عن ما عدد و الأجمة وسط في التي القصبة عرف عليه وقع و جل الر

ج . الكافي واحدة الأجمة قصب من عليه يخفى لا حتى أمامها ما عدد و خلفها ما عدد -195ص 8و

196

Now the Shia will jump and Say “Not all hadith in al Kafi are sahih” well as you know that’s not the point, the point is these are inserted after a few hundred years when clocks and their measuring units were invented, and those three narrations in al Kafi are believe it or not an entire chapter! This means that they were able to fabricate chapters and insert them into this book al Kafi and no one even noticed. Thus the problem is much bigger than Kulayni’s usual habit of lying and attributing it to the Imams, this means that Kulayni never actually wrote al kafi in the first place.

And maybe just maybe this happened when the Safavid Twelver Shia empire was ruling Iran in the 1700s … you know when there were clocks around.

Besides what knowledge is he gonna give him in one minute? Why wait for the last minute to give him all this knowledge of Mushaf fatima and the Mahdi’s True Quran and the Miracles of the past imams and how to know the future and so on…. All in one minute? Unless he has a flash memory USB that can contain One Terra-byte then that would be more believable.

While they claim that their main books of usool are all mutawatir from the Imams? The reality is quite bitter as they never really took care of their books, as you all know the Shia books of Usool are Four…Well that’s incorrect it’s Five books but one of them seems to have disappeared, the fifth is called “Madinat al Ilm” for Ibn babaweih al Saduq Which

is TEN VOLUMES. Imagine the Muslims suddenly losing the book of Sunan Tirmizi or Sahih Muslim…

This is the Father of Bahai al Amili (died 984 Hijri) saying:ص – – العاملي البهائي والد الأخبار أصول إلى الأخيار 85وصول

و ) ( ) ( ) ( ) ( التهذيب و الفقيه يحضره لا من وكتاب العلم مدينة و الكافي الخمسة وأصولناوالأئمة) ( وآله عليه الله صلى النبي عن المروية الأحاديث أكثر على احتوت قد الاستبصار

القليل النزر الا عنها يشذ لا بحيث أهمها و عندنا السلام عليهم . المعصومين“And Our Five Books of Usool (Al Kafi), (Madinat Al Ilm) and the book ( Man La Yahduruhu al Faqih) and (Tahtheeb) and (Istibsar) have contained the majority of narrated hadiths from the prophet (sallalahu alaihi wa ali) and his alulbaytt and the infallible Imams (alaihuma salam) and contained the most important of them”[Wusool al Akhyar Ila Usool al Akhbar - Walid al Bahai al Amili page 85]

Major classical shia scholars narrated from that book.  Like Ibn tawoos (d. 664 H) and Allamah Al Helli (d. 726 H) and Al Shaheed al Awwal (d. 786 H)… But suddenly and for no apparent reason in the tenth century hijri, the book disappears and is no longer available and no one has ever seen it since.

About this topic, Grand Ayatullah Al Khoei said:الخوئي – ) السيد الطهارة (452 / 7كتاب

روايته يتبع عدل ثقة والشهيد الوسائل في ما على الذكرى في الشهيد هو الصدوق عن والراوي – ) الشهيد ) ولكن مسروق لانه عصرنا في موجود غير الكتاب هذا كان وان العلم مدينة كتاب عنإلى – المراجعة من يظهر كما معتبر الكتاب إلى وطريقه الكتاب نفس عن ينقل روايته حسب

والقطع الاضمار عن وتخرج مسندة الرواية تكون وبه والاجازات الطرق“And this book is not available in our times because it was stolen”[Kitab al Taharah - Sayyed Khoei 7/452]

About this topic, Abbas al Qummi said:القمي – – ) عباس الشيخ الآخرة (190 / 1منازل

: ص طاووس ابن للسيد السائل فلاح في وهو 85والدعاء الصدوق، للشيخ العلم مدينة كتاب عن ،ضاع وقد والفقيه التهذيب بمنزلة المهمة الكتب ،من

“And this is from the important books on the same level as Al Tahtheeb and al Faqih and it was lost”[Manazel al Akhirah - Sheikh Abbas al Qummi 1/190]

And who can believe that the second source of shia hadith suddenly disappeared after 600 years from which it was written!?

As I said only Allah knows how many narrations and passages they inserted in their main books like al Kafi in the later years. As Imam al Shafi’i once rightly put it, that no one must follow the Shias because they have the habit of making up narrations and believing in them.

The Giant Shia Muhaqqiq called Abu al Hassan al Sha’arani says:

وموافقتها متونها لاعتبار معتمدة ولكنها الإسناد صحيحة غير الكافي في الأصول أحاديث أكثر إنالإسناد إلى مثلها في ينظر ولا الحقة للعقائد

“The majority of the hadiths of Usool in al Kafi are not sahih in their sanad but they are adopted because their matn (text) agrees with the correct aqeedah and we do not need to look at the sanad in such narrations”Source: [Miqyas al Hidayah 2/282, in the intro of Sharh al Jami'i Ala al Kafi]

Al Allamah Muhammad Baqir al Majlisi says:

والإقتداء والبركة للتيمن إلا فليس سندا أوردنا وإذا الأربعة الأصول لهذه سند إلى نحتاج لا فإنناالسلف بسنة

“We do not need sanad for the four books of Usool and when we place the Sanad we do it just out of blessing and to follow the Sunnah of our predecessors”Source: [Rasael abi al Ma'ali lil Majlisi page 459]

This is Dangerous Stuff here, you know what this means? It means They have certain beliefs and they will search for anything which agrees to their beliefs, On the Other hand the Mainstream Muslims believe according to the proofs found in the books and not the other way around.

Question on rijal Najashe. November 1, 2009 at 7:17 pm | Posted in Alteration of shia texts, On authenticy of shia texts | Leave a comment

  

     

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Salam alaykum.

People who wrote it?

In the introduction we read:

بن احمد بن على بن احمد العباس أبو الجليل الشيخ جمعه مما النجاشي رجالالكوفى الاسدي النجاشي 450 – 372العباس

“Rijal Najashe, that was compilied by Jaleel Abul Abbas Ahmad ibn Ale ibn Ahmad ibn Abbas Najashe Sudde (or Asade) Kufe. 372-450″

Now let us check description of narrator at pages 404-405:

عبد [ 1070 ] أبي الشيخ خليفة يعلى أبو الجعفري حمزة بن الحسن بن محمد . كتب، له جميعا بالامرين قيم فقيه، متكلم، مجلسه، والجالس النعمان بن اللهفي: المسألة الموصل، أهل مسألة جواب صيدا، من الواردة المسألة جواب منهافي ] [ المسألة الغلاة، على الرد في المسألة ، السلام عليه الزمان صاحب مولدموقوف التوحيد في الموجز التمام، على موقوف التكملة كتاب الصلاة، أوقات ) ( ، وآله عليه الله صلى السلام عليه النبي اباء إيمان في مسألة التمام، علىمن الواردة المسائل جواب العقيقة، في مسألة الرجلين، على المسح في مسألةهذه غير الفعال أن في المسألة هناك، من أيضا المسائل جواب طرابلس،مسائل أجوبة السلام، صاحبه على الحائر من الواردة المسائل جواب الجملة،

. العلم من فنون في شهر ] [ شتى سادس السبت، يوم في الله رحمه ماتمائة وأربع وستين ثلاث سنة داره رمضان، في ودفن ، .

Narrator is Muhammad ibn Hasan ibn Hamza Al-Jaafare. Red marked part: “He (may Allah forgive him) died in….463 year”.

Author died in 450. And he describe narrator that he died in 463?!!