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The original narration is this:

« عَلِی بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْقُرْآنَ الَّذِی جَاءَ بِهِ جَبْرَئِیلُ ع إِلَى مُحَمَّدٍ ص سَبْعَةَ عَشَرَ أَلْفَ آیة» (الكافی، ج‏2، ص: 634، دار الکتب اسلامیه _تهران،ط4)

Imam Jafar (as) said: “The Quran that Gibrael (as) brought to Muhammad (saw) had 17,000 verses”.

According to Majlisi the narration is Authentic:(مرآة العقول، ج‏12، ص: 525، مجلسی ؛ دار الکتب اسلامیه_تهران،ط2)

Majlisi says about this narration:

«الحدیث الثامن و العشرون‏: موثق. و فی بعض النسخ عن هشام بن سالم موضع هارون بن مسلم، فالخبر صحیح و لا یخفى أن هذا الخبر و كثیر من الأخبار الصحیحة صریحة فی نقص القرآن و تغییره، و عندی أن الأخبار فی هذا الباب متواترة معنى، و طرح جمیعها یوجب رفع الاعتماد عن الأخبار رأسا بل ظنی أن الأخبار فی هذا الباب لا یقصر عن أخبار الإمامة فكیف یثبتونها بالخبر.» (مرآة العقول، ج‏12، ص: 525، مجلسی ؛ دار الکتب اسلامیه_تهران،ط2)

Help needed in correcting the translation:

Hadith 28: It is Authentic. In some copies Harun bin Muslim is mentioned instead of Hisham bin Salim.Therefore, this narration is Authentic. It is not hidden that this narration and most of these Authentic narrations are clear about corruption and alteration of Quran. In my view the narrations of Tahreef of Quran are Mutawatir and throwing all these narrations makes the Hadith system unreliable rather I think that narrations of Tahreef are not less than the narrations of Imamate [thus if not accepting the narrations of Tahreef] how are they going to prove Imamate from narrations?

So the narrations of Tahreef of Quran are not only Mutawatir but they are also not less than the narrations of Imamate.

Now the altered one: In this version they replaced 17000 with 7000. Published by Darul Hadis Qum.

They replaced سَبْعَةَ عَشَرَ أَلْفَ آیة with سبعة آلاف آیة .

«عَلِی بْنُ الْحَكَمِ، عَنْ هِشَامِ بْنِ سَالِمٍ‏:عَنْ أَبِی عَبْدِ اللَّهِ علیه السلام، قَالَ: «إِنَّ الْقُرْآنَ الَّذِی جَاءَ بِهِ جَبْرَئِیلُ علیه السلام إِلى‏ مُحَمَّدٍ صلى الله علیه و آله‏ سَبْعَةَ آلَافِ‏ آیةٍ». (الكافی، ج‏4، ص: 675، دار الحدیث _قم،ط1)

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Original Article in Farsi

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Muslims believe that Prophet (saw) was the seal of Prophethood, and when we say that we mean to say that, there will be “no divinely appointed human sent by Allah”. But a deviant sect named as qadiyanis play word games in order to fool people, they claim that Muhammad (saw) was the final prophet (NABI), but he was not a final messenger (Rasool), and there can be messengers even after  Muhammad(Saw), thus using these word games they claim that Ghulam Ahmed Qadiyani was a Rasool (messenger).

This sect was unanimously declared as kaafirs (disbelievers) by musliims, because when quran says: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the Prophets(nabieen).(33:40) , it puts an end to Prophethood as well as Messengerhood. In other words it set and end to divinely appointed authorities by Allah.

It is even evident from an authentic narration:

Sahih Muslim 4.661:

Narrated Abu Huraira: The Prophet said, “The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Apostle! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.”

Comment:

This narration proves that , There will be no prophet after prophet Muhammad(saw), (mentioning that he was final prophet itself was a proof that there wasn’t any divinely appointed ruler after him) but prophet (saw) didn’t stop there, he even clarified that there wasn’t any divinely appointed person after him (Saw), because Prophet (Saw) said “obey the one who will be given the pledge of allegiance first” , if at all there was any divinely appointed caliph he would have said “obey the divinely appointed caliph after me”. But he(saw) didn’t say so, which proves that there wasn’t any divinely appointed ruler after him. This narrations leaves no doubt in the mind of intelligent and unbiased people that there will not be any divinely appointed leader after Prophet Muhammad(saw).

Belief of Shias:

Now what needs to be realized is that the beliefs of the shias aren’t that different from the Qadiyanis, even the shias are in a way deniers of seal of Prophethood and like the Qadiyanis even the shias play the word games in order to fool people.

Shias have given all the similar qualities which a Nabi (prophet) possesses, to their Imams, but they play safe when they propagate their heretic beliefs in the muslim ummah. But the truth is that just by changing the label the product doesn’t change, for example: One can sell wine labeling it as Apple Juice, and it gets an approval from Government, but changing the label doesn’t changes what is there in the bottle, it will still be wine and will be forbidden to consume. Similarly shias, have fooled their followers by making them believe in people who had the same qualities like a Prophet has, but they just termed those people not as prophets but as Imams, but changing the label doesn’t changes the reality.

Lets see what is the definition of a Prophet, Imam and Messenger and what are the differences among all these divinely appointed authorities in the light of authentic shia narrations:

Narration 1:

جُعِلْتُ فِدَاكَ أَخْبِرْنِي مَا الْفَرْقُ بَيْنَ الرَّسُولِ وَ النَّبِيِّ وَ الْإِمَامِ قَالَ فَكَتَبَ أَوْ قَالَ الْفَرْقُ بَيْنَ الرَّسُولِ وَ النَّبِيِّ وَ الْإِمَامِ أَنَّ الرَّسُولَ الَّذِي يُنْزَلُ عَلَيْهِ جَبْرَئِيلُ فَيَرَاهُ وَ يَسْمَعُ كَلَامَهُ وَ يُنْزَلُ عَلَيْهِ الْوَحْيُ وَ رُبَّمَا رَأَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ ع وَ النَّبِيُّ رُبَّمَا سَمِعَ الْكَلَامَ وَ رُبَّمَا رَأَى الشَّخْصَ وَ لَمْ يَسْمَعْ وَ الْإِمَامُ هُوَ الَّذِي يَسْمَعُ الْكَلَامَ وَ لَا يَرَى الشَّخْصَ

Hasan b. Abbas once asked Imam al-Rida, peace be upon him, in a letter. “What is the difference between a messenger, a prophet, and an Imam?” The Imam answered as follows: “The messenger (rasul) is a person to whom Jibril descends and who both sees him and hears the words that he speaks. He is thus in communication with divine revelation (wahy), which he sometimes receives in the form of a dream, as was the case with Ibrahim, peace be upon him. The prophet (nabiyy) sometimes hears the words spoken by Jibril and at other times sees him without hearing anything from him. The Imam hears the words that Jibril utters without seeing him.”

Source : al-Kulayni, al-Kafi, Vol. I, p.176, hadeeth # 2

Narration 2:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّسُولِ وَ النَّبِيِّ وَ الْمُحَدَّثِ قَالَ الرَّسُولُ الَّذِي يَأْتِيهِ جَبْرَئِيلُ قُبُلًا فَيَرَاهُ وَ يُكَلِّمُهُ فَهَذَا الرَّسُولُ وَ أَمَّا النَّبِيُّ فَهُوَ الَّذِي يَرَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ وَ نَحْوَ مَا كَانَ رَأَى رَسُولُ اللَّهِ ص مِنْ أَسْبَابِ النُّبُوَّةِ قَبْلَ الْوَحْيِ حَتَّى أَتَاهُ جَبْرَئِيلُ ع مِنْ عِنْدِ اللَّهِ بِالرِّسَالَةِ وَ كَانَ مُحَمَّدٌ ص حِينَ جُمِعَ لَهُ النُّبُوَّةُ وَ جَاءَتْهُ الرِّسَالَةُ مِنْ عِنْدِ اللَّهِ يَجِيئُهُ بِهَا جَبْرَئِيلُ وَ يُكَلِّمُهُ بِهَا قُبُلًا وَ مِنَ الْأَنْبِيَاءِ مَنْ جُمِعَ لَهُ النُّبُوَّةُ وَ يَرَى فِي مَنَامِهِ وَ يَأْتِيهِ الرُّوحُ وَ يُكَلِّمُهُ وَ يُحَدِّثُهُ مِنْ غَيْرِ أَنْ يَكُونَ يَرَى فِي الْيَقَظَةِ وَ أَمَّا الْمُحَدَّثُ فَهُوَ الَّذِي يُحَدَّثُ فَيَسْمَعُ وَ لَا يُعَايِنُ وَ لَا يَرَى فِي مَنَامِهِ

“I asked abu Ja‘far, recipient of divine supreme covenant, about the messenger, the prophet and al-Muhaddath (one to whom Divine guidance is reported). The Imam, recipient of divine supreme covenant, said, ‘A messenger is one to whom Jibril (Gabriel) comes openly. He sees him (the angel) and speaks to him. Such person is a messenger. A prophet is one who sees in his dream something like the dream of Abraham (peace be upon him). (Of such dreams) is the dream of the Messenger of Allah, recipient of divine supreme covenant, about reasons and signs of prophecy before the coming of revelation. (He would experience such dreams) until Jibril came from Allah to inform him that he was to be a messenger. In the case of Prophet Muhammad, recipient of divine supreme covenant, when prophecy was established in him then Jibril brought him the message that he was to be a messenger. Jibril would come and speak to him openly. Certain prophets, in whom prophecy had been established, saw in their dreams, the spirit who would come to them, speak and report to them but they would not see the spirit when awake.

Al-Muhaddath (Imam) is one to whom matters of Divine guidance are reported and he hears the reporting but does not see (the angel) openly or in his dream.’”

Source: Al-Kulaynee, Al-Kaafi, vol. 1, pg. 176, hadeeth # 3 Grading: Al-Majlisi said this hadeeth is SaHeeH (Authentic) Mir’aat Al-’Uqool, vol. 2, pg. 289 Bahboodee said this hadeeth is SaHeeH (Authentic) SaHeeH Al-Kaafee, vol. 1, pg. 25

Here is a summary of the differences between a Messenger (Rasool), Prophet (Nabee), and Imaam (Muhaddath) in the light of these shia narrations.

  • Messengers: They see & hear the angel whether they are asleep or awake.
  • Prophets: They see & hear the angel while asleep, but when they are awake they can only hear.
  • Imaams They can ONLY hear the reports, but they DO NOT see the angel whether they are asleep or awake.

So the ONLY difference between Imam and Nabi is that, Nabi can see the angel(only in their dream), where as Imam cannot.

So when Allah said: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the Prophets(nabieen).(33:40), Did Allah mean that after Prophet(Saw) no one would be able to see jibril ?

We urge every reader to ponder over the negligible difference that shias have made between Nabi and Imam, what would it change if there is going to be person who cannot see the angel(jirbil) in his dream, but can hear him, when Allah said there is not going to be a Nabi after Muhammad(Saw).

Suppose there are two people both equally intelligent, one of them is blind and other is not, now if we teach both of them through recitation a chapter, what difference will it make in the teachings they received? Does being blind would make any difference in the knowledge of the blind person? No, not at all. All the things will be the same. Because they still get the divine revelation without seeing the angel.

So saying that the only difference between Imam and Nabi is that Nabi can see the angel in his dream, where as Imam can’t and both of them can hear the angel then for those whom Allah granted sense there shouldn’t remain any doubt that, even the shias are the deniers of seal of Prophethood like qadiyanis, and they play safe using word games.

It is not for any person to believe, except by the leave of Allah, and He will put the Rijs (doubt) on those who do not reason. Quran (10:100)

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Do Shias believe in Finality of Prophethood?

Dr. Abdol Karim Soroush, an Iranian scholar, was a government official directly appointed by Khomeini. Click this link to see his biography. This Iranian thinker and scholar, acknowledges that the Shias are the Deniers of the finality of Prophethood.

The fact that according to Shias, The Imams and  the Prophets ONLY differ in their titles, not in their characteristics, was affirmed by esteemed and high ranking Shia scholars. They are Sheikh Al Mufid and Allamah Baqir Majlisi, etc.

Shiekh Al Mufid states:

– أوائل المقالات – الشيخ المفيد ص 45: 8 – القول في الفرق بين الرسل والأنبياء عليهم السلام واتفقت الإمامية على أن كل رسول فهو نبي وليس كل نبي فهو رسول، وقد كان من أنبياء الله عز وجل حفظة لشرائع الرسل وخلفائهم في المقام، وإنما منع الشرع من تسمية أئمتنا بالنبوة دون أن يكون العقل مانعا من ذلك لحصولهم على المعنى الذي حصل لمن ذكرناه من الأنبياء عليهم السلام. 8-

The difference between the Prophets and the Messengers (as): The Imami (Shia) have consensus that every messenger is a prophet but not every prophet is a messenger, from the prophets of Allah are those who preserve/protect the religious laws passed down by the messengers, they are their successors in this matter. The religious law has only prohibited us from claiming prophet-hood for our Imams although the intellect does not prohibit this, because they(Imams) have acquired the qualities that we have mentioned for the prophets peace be upon them.

Source : Awail alMaqaalat, page 45

Allamah Baqir Majlisi states:

ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء ، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة ، وما دلت عليه الاخبار فقد عرفته ، والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين

To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah.

Source: Bihar Al-Anwar, Volume 26, p.82

Author of Peshawar Nights:

Renowned Shia scholar, Sultan al-Wa‘izin Shirazi in his famous Shia book “Peshawar Nights” stated:   Ali attained the rank of prophethood can be proven by the reference to the Hadith of Manzila. (Peshawar Nights, page 247) [Scan page]

Praise be to Allah! What we have proven in our article, was not out of thin air, we find the statements of universally accepted, recognized and esteemed Shia Scholars, which backs up our view. And now we find that the same is even being affirmed by knowledgeable Shia researcher.

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Rafidi ayatullat Ja’far Ibrahimi admits that he and his ayatullat crew are Zionist, Masonic Bastards who preach to their shias the importance of facing graves and pray two Rakats upon visitation (Ziyara). He also admits that facing graves and praying is Kufr thereby makes takfir of all shias who do this act near the graves of their infallibles.

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Another proof of Shiism/ Shiite lies and deception from Sunni sources. As an example the Shia website Answering-Ansar team states in their revised edition of ‘Ali un-Wali Allah; in Kalima & Adhan’:

Quoting Answering-Ansar:
The Wilayat of Maula ‘Ali (as) and the perfection of the religionJust after the declaration of the Imam Ali’s (as) guardianship, Allah (swt) revealed the verse “Al yaumu akmaltu lakum deenakum” and made it clear for everyone that though belief in the Unity of Allah, the Prophethood, prayers, fasting, pilgrimage, the payment of poor-rate and jihad already existed, without the Wilayat of Ali (as) the Religion cannot be complete and perfect.

Abu Sa’eed al-Khudri has narrated that this verse descended upon the Holy Prophet (s) on the day of Ghadir e Khum when he declared that Ali was the leader of whom ever was he. Abu Hurairah has also narrated it and he has also further said that this verse revealed on 18th of the month of Dhil-Hij when the Holy Prophet (s) returned from Hujjat al-Widah (the last pilgrimage).

1. Tafseer Ibn Katheer, volume 2, page 14, published in Egypt.            

2. Tafseer Durre Manthur, volume 2, page 259, published in Egypt.

After the narrations of the two companions Abu Sa’eed and Abu Hurairah it is crystal clear that until the Prophet (s) declared the Wilayat of Ali (as) on the day of Ghadir e Khum, Allah (swt) did not declare the religion to be perfected until this happened. Now, when without the declaration of the Wilayat of Ali (as) the religion is incomplete, then how can the Kalima and Adhan of the Muslims be complete without it?

Ali un-Wali Allah; in Kalima & Adhan, page 8

However, the only thing that becomes crystal clear after reading this quote cited by the Answering-Ansar team and checking the two referenced texts is that this is an outright case of misquoting and distorting Sunnī texts.

The verse inaccurately transliterated and mentioned by the Answering-Ansar team is a part of a longer verse:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“Today, I have perfected your religion for you, and have completed My blessing upon you, and chosen Islam as religion and a way of life for you.” [Surah al-Ma’idah 5:3]

And the references provided for the quote mentioning the two narrations which support the argument of Answering-Ansar are:

1.      Tafsīr al-Qur’ān al-`Ažīm of Abū al-Fidā’ Ibn Kathīr (d. 774)

2.      al-Durr al-Manthūr fi al-Tafsīr bi al-Ma’thūr of Jalāl al-Dīn al-Suyūţī (d. 911)

Let us now check these two references and see what the authors of these two books have, in reality, said in their works.

The Tafsīr of Ibn Kathīr

What Ibn Kathīr actually states about this verse and those two narrations in his Tafsīr is:

وقد روى ابن مردويه من طريق أبي هارون العبدي عن أبي سعيد الخدري أنها نزلت على رسول الله صلى الله عليه وسلم يوم غدير خم حين قال لعلي من كنت مولاه فعلي مولاه ثم رواه عن أبي هريرة وفيه أنه اليوم الثامن عشر من ذي الحجة يعني مرجعه عليه السلام من حجة الوداع ولا يصح لا هذا ولا هذا بل الصواب الذي لا شك فيه ولا مرية أنها أنزلت يوم عرفة وكان يوم جمعة كما روى ذلك أمير المؤمنين عمر بن الخطاب وعلي بن أبي طالب وأول ملوك الاسلام معاوية بن أبي سفيان وترجمان القرآن عبد الله بن عباس وسمرة بن جندب رضي الله عنه وأرسله الشعبي وقتادة بن دعامة وشهر بن حوشب وغير واحد من الأئمة والعلماء واختاره ابن جرير الطبري رحمه الله

“Ibn Mardawayh has narrated with the chain of Abū Hārūn al-`Abdī, from Abū Sa`īd al-Khudrī that it was revealed upon the Messenger of Allāh (saws) on the day of Ghadīr Khumm, when he said to `Alī: ‘Anyone whose mawlá I am, `Ali is his mawlá.’ Then he also narrated that from Abū Hurayra, which included that it was the eighteenth day of Dhū al-Ĥijja, which means the day of his (saws) return from Ĥijjat al-Widā`. This, however, is not authentic; neither the first (narration) nor the second. Rather, the correct opinion, in which there is no doubt and dispute, is that the verse was revealed on the day of `Arafa, and that was on a Friday, as narrated by the Commander of the Believers, `Umar ibn al-Khaţţāb, `Alī ibn Abī Ţālib; the first king of Islam, Mu`āwiya ibn Abī Sufyān, `Abd Allāh ibn `Abbās, the dragoman of the Qur’ān and Samura ibn Jundub (ra), and reported in a dispatched manner by al-Sha`bī, Qatāda ibn Di`āma, Shahr ibn Ĥawshab and several others from among the Imāms and scholars; and this is the opinion preferred by Ibn Jarīr al-Ţabarī (ra).”

Ibn Kathīr’s words in his Tafsīr have been, as obvious, half-quoted by the Answering-Ansar team to deceive the readers.

al-Durr al-Manthūr of al-Suyūţī

al-Suyūţī, after mentioning several authentic narrations from Şaĥīĥ al-Bukhārī and other Sunnī texts that disprove the notion pushed forth by the Answering-Ansar team about the verse in discussion, writes:

وأخرج ابن مردويه وابن عساكر بسند ضعيف عن أبي سعيد الخدري قال لما نصب رسول الله صلى الله عليه وسلم عليا يوم غدير خم فنادى له بالولاية هبط جبريل عليه بهذه الآية اليوم أكملت لكم دينكم وأخرج ابن مردويه والخطيب وابن عساكر بسند ضعيف عن أبي هريرة قال لما كان يوم غدير خم وهو يوم ثماني عشر من ذي الحجة قال النبي صلى الله عليه وسلم من كنت مولاه فعلى مولاه فأنزل الله اليوم أكملت لكم دينكم

“It is documented by Ibn Mardawayh and Ibn `Asākir, with a weak chain of transmission, from Abū Sa`īd al-Khudrī that he said: ‘When the Messenger of Allāh (saws) appointed `Alī on the day of Ghadīr Khumm and announced the guardianship for him, Jibrīl descended upon him with this verse: ‘Today, I have perfected your religion for you…’’ [5:3]. And Ibn Mardawayh, al-Khaţīb and Ibn `Asākir document, with a weak chain of transmission, from Abū Hurayra that he said: ‘When it was the day of Ghadīr Khumm, which was the eighteenth day of Dhū al-Ĥijja, the Prophet (saws) said: ‘Anyone whose mawlá I am, `Ali is his mawlá.’ So, Allāh revealed ‘‘Today, I have perfected your religion for you…’’ [5:3].”

It is clear from al-Suyūţī’s actual words in al-Durr al-Manthūr that the narrations of these two Companions (ra) are unreliable, for they are related with a weak chain of transmission. This part, of course, was deceptively left out by the Answering-Ansar team. Readers should read the quotes of Ibn Kathīr and al-Suyūţī again, and compare it to what Answering-Ansar quotes:

Quoting Answering-Ansar:
Abu Sa’eed al-Khudri has narrated that this verse descended upon the Holy Prophet (s) on the day of Ghadir e Khum when he declared that Ali was the leader of whom ever was he. Abu Hurairah has also narrated it and he has also further said that this verse revealed on 18th of the month of Dhil-Hij when the Holy Prophet (s) returned from Hujjat al-Widah (the last pilgrimage).1. Tafseer Ibn Katheer, volume 2, page 14, published in Egypt.            

2. Tafseer Durre Manthur, volume 2, page 259, published in Egypt.

Ali un-Wali Allah; in Kalima & Adhan, page 8

The misquotation and distortion is quite clear.

Why Such Deception?

It should be evident to all from reading the above that had the Answering-Ansar team completely quoted what Ibn Kathīr and al-Suyūţī said while mentioning these two narrations, it would have been impossible for them to substantiate their argument and say:

Quoting Answering-Ansar:
After the narrations of the two companions Abu Sa’eed and Abu Hurairah it is crystal clear that until the Prophet (s) declared the Wilayat of Ali (as) on the day of Ghadir e Khum, Allah (swt) did not declare the religion to be perfected until this happened. Now, when without the declaration of the Wilayat of Ali (as) the religion is incomplete, then how can the Kalima and Adhan of the Muslims be complete without it?

Ali un-Wali Allah; in Kalima & Adhan, page 8

Thus, of course, they chose the Shī`ī way of handling Sunnī texts, by misquoting them to give readers the entirely opposite picture of what they really mention and establish.

May Allāh (swt) save us from deception and misquotation of religious texts.

It is only Allah (swt) who gives success, and blessings and peace be on the Seal of the Prophets, his Pure Progeny and his Noble Companions.

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Praise be to Allah. This is a good article in refutation of shia claim that Umar (ra) hit Fatima (ra).
In this article on one example we would show again how shia scholars tricked their readers in the attempt to misguide them. …
From Shia sources:
Baqir Sharif al-Qurashi, shia writer in his book about Fatima, which was translated into english language said:
Ash-Shahristani mentioned from an-Nidham that Umar was shouting: ‘Set fire to her (Fatima) house with all those in it.’ There were no but Ali, Fatima, al-Hasan, and al-Husayn inside the house.’
Source: The Life of Fatima az-Zahra, chapter The attack on Imam Ali’s house
This claim in this or other form was repeated and recorded by other shia scholars and writers.
Let us see original book of Shahristani to see what important part was dropped of by them.
Scan from “Milal wa Nihal” 1/51, Darul Kutub al-Ilmiyah:
 وزاد في الفرية فقال: إن عمر ضرب بطن فاطمة يوم البيعة حتى ألقت الجنين من بطنها وكان يصيح: أحرقوا دارها بمن فيها وما كان في الدار غير علي وفاطمة والحسن والحسين.
Translation:
And he (Nadham) added to this FALSE CLAIM: Umar hit Fatima’s belly in the day of pledge in such way that embryo fell from her womb, and he was shouting: Set fire to her (Fatima) house with all those in it.’ There were no but Ali, Fatima, al-Hasan, and al-Husayn inside the house.
Discussion:
1) First as it clear, in accordance to Shahristani this claim of Nadham was nothing but lie and false claim. But shia author didn’t mention this at all. That is same as if we would quote hadith from Mojam ar-Rijal of al-Khui, regarding which he said it is lie and fabrication, without mentioning his opinion. This is nothing but trick and clear lie.
2) Who is Nadham? That was Ibrahim ibn Sayyar ibn Hani, an-Nadham. Motazili, with many false beliefs. Shahristani quoted them one by one, and I would list some of them:
a) Nadham said: Allah have no power over evil deeds and sins, they are not under his authority.
b) He rejected idea that Allah has His own Will (Irada).
c) He rejected idea that Ijma of nation is a proof in any question.
d) He clearly supported shia idea of Imamate of Ali, and attacked companions.

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