Part 3: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope


Exposing the deception of religious deceivers regarding Hadeeth Khalifatayn

In this part we would be focusing on the deception of the religious deceivers(shian e dajjal). But importantly we will be presenting before you the clear signs of one of the most famous characteristic of shiatu dajjal, that is while trying answer Ahlesunnah they start behaving like donkeys, meaning they raise such silly and stupid arguments which no person with human brain could.

 

What kind of people are we going to expose?

Before, we start our refutation  we would like to again make our readers aware that what kind of people are we going to refute and expose in this article. The ones to whom we are going to expose here have a lot of characteristics many of which are stated by their own Imams in their own books(eg: Hypocrites, etc), But some important characteristics which can’t be ignored before reading any argument raised by such people are : They are religious liars,  they consider deceiving and lying to be the teachings of their religion, and often they behave in a stupid manner like donkeys.

Here are the proofs on which we base our views that:

1. shiatu dajjal are religious liars and religious deceivers:

Shia infallible Imam in shia hadeeth states:

إذا رأيتم أهل البدع والريب – غير الشيعي أو الشيعي المهتدي – فأظهروا البراءة منهم وأكثروا من سبهم والقول فيهم والوقيعة ، وباهتوهم – اي ابهتوهم بالكذب والبهتان – كي لا يطمعوا في الفساد في الإسلام ويحذرهم الناس )[ تنبيه الخواطر ج 2 ص 162] .
[ وسائل الشيعة ج 11 ص 508] .
[ نهج الإنتصار ص 152] .

Imam Al-sajjad (as) said: If you see people of suspicion and innovation – other than shias or new shia – then show disownment from them and abuse them much, backbit them, make false accusations on them – that is, backbite them by attributing lies on them and make false accusations on them (‘Buhtaan’) …
[tanbiah al-khawatir v.2 p.162 – wasael al-shia v.11 p. 508 – Nahj al-intisaar p.152]

Here is another one:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ

“The Messenger of Allah (SAWAS) has said, ‘When you after me find people of bid’ah and doubt/suspicion, do disassociation from them and increase your insults to them and accuse them of false things, and oppose them so they may not become greedy in bringing corruption in Islam. You must warn people against them and against learning their bid’ah (innovations). Allah will reward you for this and will raise you darajaat (positions) in the next life.’”

Source: Al-Kulaynee, Al-Kaafee, vol. 2, ch. 159 “Sitting/Associating with Sinful People”, pg. 375, hadeeth # 4

& Majlisi has graded this hadeeth Saheeh in Mir’aat Al-’Uqool, vol. 11, pg. 77

(Shia scholars) al-Ansari and al-Roohani commented on the Hadith (Above) of Imam Abu Abdullah: “The words “Bahitouhum Kay La Yatma’ou” in the Hadith mean accusing them of things and thinking that they have ill intentions which is Haram in the case of dealing with a believer, so one cannot say about the believer things like: “He might be a Kaffir or a Zani”… And it could be left to its apparent form thus it would permissible to LIE to them for a certain benefit.” Shia sources (Kitab al-Makasib by al-Ansari 2/118), (Minhaj al-Fuqahaa 2/228).

Intrestingly Giant shia scholars give fatawas(verdicts) based on these narrations for example Grand Ayatullah Al Khoei’i

سؤال 1245: هل يجوز الكذب على المبدع أو مروج الضلال في مقام الاحتجاج عليه إذا كان الكذب يدحض حجته ويبطل دعاويه الباطلة؟ الخوئي: إذا توقف رد باطله عليه جاز.

Question”1245″: Is it Possible to Lie or produce Arguments which contain Lies when Debating with a person who Is a Follower of Bida’a (Innovation/ they probably mean Sunnis) and a spreader or Dala’la (Ignorance/ us as well) If this Lie would Destroy my Opponent’s Arguments?

Imam Khoei’i Answers: If it will stop his Falsehood then it is Permissible to do So. (Imam Khoei’i, Sirat el Najat, Volume 1, Page 447) (online source)

A similar fatwa was issue by Grand ayatullah sistani:

السؤال: هل يعاقب الله الشخص اذا اجبر على الكذب في مواضع محرجة اذا سئل عنها خاصة اذا كان المقابل يسال كثيرا عن اشياء لاتخصه ؟

الجواب: لايجوز الكذب الا اذا كان لدفع ضرر.

 

2. Shiatu dajjal are donkeys:

Aboo ‘Abdillah bin Ahmad Muhammad bin Hanbal ash-Shaybaanee said in“as-Sunnah” (Volume 2/ 548 #1276): I was informed by Muhammad bin Yahyaa bin Abee Sameenah who was informed by Ibn Abee Zaaidha from Isma’eel meaning Aboo Khaalid and his father Zakariyaa bin Abee Zaaidha and Maalik ibn Mighwal from ash-Sha’bee: “If the Shee’ah were birds they would be vultures and if they were animals they would be donkeys”

Comment: So the one who stated this reality was ash-Sha’bee ‘Aamir bin Sharaaheel al-Hamdaanee who was born in the caliphate of ‘Umar(ra)  and he is from the trustworthy of the Taabi’een and from the Fuqahaa who died in the year 103 AH.((Taqreeb))

Thus, in this article we will be exposing their lies and deceptions which they made in order to deceive innocent and lay muslims and we will be revealing before you that how they start behaving like donkeys and make some foolish arguments inorder to name it a refutation to Ahlesunah, So please don’t be surprised by seeing that how can people be so stupid and deceptive at the same time, because the fact is that such things are present in their blood. That is why you will find them least bothered even if their lies are exposed and they are caught red handed while trying to deceive people.

 

Deception (1)

Shiatu dajjal stated:

[Quote] Yes! While Sunnis claim that the Prophet did not appoint any successor(s), they still at the same time maintain that he did appoint Abubakr and Umar! One wonders how they manage to put both contradictory views in their heads! This is what al-Hindi Nasibi (لعنه الله) says:

Though prophet(saw) didn’t appoint any successor(khaliph) in particular, but he(saw) hinted to muslims that to whom they should follow after him.

This is recorded by Imam Tirmidhi in his “Sunan” [Al-Manaaqib, manaaqib Abu Bakr and ‘Umar]

حدثنا الحسن بن الصباح البزار أخبرنا سفيان بن عيينة عن زائدة عن عبد الملك بن عمير عن ربعي هو ابن حراش عن حذيفة قال قال رسول الله صلى الله عليه وسلم “اقتدوا بالذين من بعدي أبي بكر وعمر”

Narrated by Hudhaifa (ra), he said: Prophet (saw) said, “follow those after me: Abu Bakr and Umar. [Quote]

As we said earlier that indeed brain damage and shiism have a very strong relation. How could the advice of Prophet to follow Abubakr and Umar means that they were appointed as Caliphs? Let us give you some examples to analyze that how badly the dajjali brains are damaged.

Quran states: And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flow, to abide in them for ever; that is the mighty achievement.Quran (9:100)

Quran: And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. Quran (4:115)

Comment: We find in the above verses of Quran that Allah commands people to follow the companions of Prophet, specially in the first verse the foremost ones from Muhajirin and Ansar. So now does it mean that Allah appointed them as caliphs? Indeed there is no end to the stupidities of religious deceivers[Shia of dajjal]. So how people claim that Abubakr and Umar were appointed as Caliphs if the muslims as a whole were adviced to follow them after Prophet?

Let us see a shia hadeeth now:

Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad ibn Sa‘d in a marfu’manner from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following.”If only people knew how much reward there is for seeking knowledge, they would have sought it even if they would have had to shed their blood for it or dive in large waves. Allah the Blessed and Most High revealed to Daniel saying, ‘The most hated among my creatures are the ignorant ones who disrespect the scholars and do not follow them. The Most beloved to Me in My servants are the pious ones who work hard to become entitled for greater rewards, who always stay close to the scholars, follow the fore-bearing people and accept (the advise of) people of wisdom.” [Al kafi  H 61, Ch. 4, h 5]

Comment: Now does it mean that fore bearing people were made Caliphs in this shia narration from shia book?

Intrestingly shia Imam himself says to follow Abubakar(ra) and Umar(ra) this report is present in shia book Alkafi:

أبو بصير: كنت جالساً عند أبي عبد الله عليه السلام إذ دخلت علينا أم خالد التي كان قطعها يوسف بن عمر تستأذن عليه. فقال أبو عبد الله عليه السلام: أيسرّك أن تسمع كلامها؟ قال: فقلت: نعم، قال: فأذن لها. قال: وأجلسني على الطنفسة، قال: ثم دخلت فتكلمت فإذا امرأة بليغة، فسألته عنهما (أي أبى بكر وعمر) فقال لها : توليهما، قالت : فأقول لربي إذا لقيته : إنك أمرتني بولايتهما؟ قال : نعم” [“الروضة من الكافي” ج8 ص101 ط إيران تحت عنوان “حديث أبي بصير مع المرأة”].

A woman came to Ja`far As-Sadiq – the Six Imam – and asked him about Abu Bakr and
`Umar; whether to give them her loyalty. “Yes,” he said. “And when I meet my Lord, shall I say that you told me to follow them?” she inquired. Again, he said, “Yes.[Al-Kulaynî Muhammad Ibn Ya`qûb Al-Kulaynî Ar-Râzî (d. 328/939), Al-Kâfî, Ar-Rawdah, 8:101.]

Comment: So it seems that shia Imam asked the woman to take Abubakr(ra) and Umar(ra) as Caliphs, if seen from the interpretation of shias.

Regarding its authenticity then, here is what great shia scholar said: Sharaf Al Din Musawi said:  “Al-Kafi, Al-Tahzeeb, Al-Istibsar, and Mun La Yahdu-Ruhu Al-Faqih are Mutawatirah (100% accurate) and agreed on the accuracy of its contents (the Hadiths), and Al-Kafi is the oldest, greatest, best and the most accurate one of them.” (The book of Al-Muraja’aat, Muraj’ah number 110) . We hope that the religious deceiver remembers the rule for mutawattir narrations.

Moreover another great shia scholar said: Al-Hur Al’amily said: “The authors of the four Books of the Shia (Al-Kafi, Al-Tahzeeb, Al-Istibsar, Al-Faqih) have testified that the Hadiths of their books are accurate (Sahih), firm and well conducted from the roots that all Shia agreed on, and if you consider those scholars (the authors of the four books) are reliable then you must accept their sayings and their narrations.” (Al-Wasa’el, vol.20, p.104) . We hope the shiatu dajjal consider the authors of these books “reliable”, as Hur al amili asks the question.

If the above examples doesn’t gets into the brain of donkeys which the dajjalis possess in their heads then this example might help them to understand that saying to follow someone doesn’t mean that those to be followed were APPOINTED as caliphs.

Taqlid literally means “to follow (someone)”, “to imitate”. In Islamic legal terminology it means to follow a mujtahid in religious laws and commandment as he has derived them.(Shia Source)

Comment: A lot of shias do the taqlid of various scholars and above is the definition of taqleed from shia website, So now does it means that those shia ayatollahs who are being followed by their followers are considering those shia ayatollahs as Caliphs?

We hope that our readers might have understood that how stupid the argument of Shiatu dajjal was from which they tried to deceive people calling it to be a contradiction in Sunni hadeeth regarding Caliphate. Prophet just advised people to follow Abubakr(ra) and Umar(ra) after him, but this doesn’t mean that they were appointed as Caliphs. There are many ways this narration can be interpreted and those will not contradict the fact the Prophet[saw] didn’t appoint Abubakar(ra) as caliph. What seems likely, is that the Prophet(saws) did not issue a explicit command to the effect that Abu Bakr(ra) would be the caliph after him.

Secondly, this narration of Prophet could have been understood by people(esp, sahaba) in various ways, one of them for example could be that Prophet advised people to follow Abubakr(ra) and Umar(ra) after him meaning to follow them in their nomination of the caliph and to choose the caliph whom they choose for the muslims because they were well experienced men to handle these issues smoothly , this understanding neither contradicts the fact established from authentic narrations that prophet never appointed a caliph nor proves that Prophet appointed Abubakr and Umar as caliphs. So there could be many other ways too in which people could have understand this advice of Prophet[saw] to follow Abubakr and Umar, that is why we say that Prophet[saw] just hinted to people in this issue, But he never explicitly announced that Abubakr is Caliph after him.

There are other narrations too which support the meaning of this narration. One of them is that which is quoted by Shaykh Shu’aib Al-Arna’ut in the tahqeeq of Musnad to support this hadith. This is a part of a long hadith…
So if you had obeyed Abu Bakr and Umar, you would have gone on the right path
[Sahih Muslim (Book #004, Hadith #1450) english]. We can see that even this version doesn’t means that Abubakr(ra) and Umar(ra) were explicitly declared as Caliphs.

 

Deception (2)

[Quote]Another Nasibi (لعنه الله), while trying to help bolster up the arguments of al-Hindi al-Nasibi (لعنه الله), below his article, adds:

يكون خلفي اثنا عشر خليفة أبو بكر لا يلبث إلا قليلا.

الراوي: ابن عمر المحدث: محمد ابن عبد الوهاب – المصدر: الرد على الرافضة لابن عبدالوهاب – الصفحة أو الرقم: 9

خلاصة حكم المحدث: إسناده حسن

The Prophet said: “There will be twelve KHALIFAS after me, ABU BAKR’S will be not be but a short one.” Isnad of the Hadith is HASSAN.

In other words, the Prophet did EXPLICITLY mention Abubakr as his Khalifah, but whose tenure will be short! When you give hints as to whom people should follow after yourself, then you are literally APPOINTING such a person as your successor! [Quote]

Firstly, as explained earlier the term Isnad hasan or Isnad Sahi doesn’t mean that the narrations become authentic as a whole, its a pity that we have to teach all the basics of hadeeth science to the shiatu dajjal who due to their lack of basic knowledge raised a foolish argument.

Ibn Katheer said:

” الحكم بالصحة أو الحسن على الإسناد لا يلزم منه الحكم بذلك على المتن ، إذ قد يكون شاذاً أو معللاً ”

The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). [Ikhtisaar ‘Uloom al-Hadeeth (p. 43).]

So the dajjali argument has no leg to stand at the first instance, yet even if we assume that the narration is authentic as a whole, yet if it is interpreted in a correct manner then it doesn’t contradicts the authentic narrations which state that prophet didn’t appoint any Caliph to succeed AFTER HIM.

The narration the brother posted to us, as a comment under the article which the shiatu dajjal are using states: “There will be twelve KHALIFAS after me, ABU BAKR’S will be not be but a short one”. If we read the narration rationally then we will realize that this narration DOESN’T indicates APPOINTMENT but it is about FATE. Prophet(saw) didn’t say make abuabakr a caliph or I appoint abubakar as your caliph, which could have shown that indeed prophet appointed Abubakr as his caliph, but nothing as such was said, in fact it was a just a prophesy of Prophet(saw) since since he said “Abubakr’s WILL be not…” .

Secondly and most important we Ahlesunnah believe  that Prophet(saw) didn’t appoint any successor to succeed JUST AFTER HIM as it is proven from various authentic narrations, but we know that from the narration which has the prophesy of twelve caliphs, shows us that the last caliph is going to be Imam Mahdi as prophesized from authentic narrations. Similarly in this narration though Prophet prophesized that Abuabakr will be caliph for a short time but he didn’t specify that will Abubakar(ra) succeed just after prophet(saw) or after someother caliphs, in other words Prophet didn’t specify that from the remaining eleven caliphs what will be the number for the caliphate of Abuabakr, will Abuabakr be first caliph after Prophet or second or third etc, which doesn’t contradicts the fact that Prophet DIDN’T APPOINT any caliph to succeed JUST AFTER HIM.

Moreover hinting towards someone doesn’t necessarily mean that they are being APPOINTED as caliphs, there is a difference of chalk and cheese between the two, because though you may want that a certain person should be made a leader but still you respect the right of people in electing their leader, that is why you don’t appoint him, since you know your people that they are going to do the same which you desire, but from their own.

 

FROM NOW ON WE WILL SEE THAT HOW THE RELIGIOUS DECEIVERS TRIED TO DECEIVE PEOPLE BY USING FABRICATED NARRATIONS.

Deception (3)

Shiatu dajjal stated:

[Quote]THE PROPHET APPOINTED IMAM ALI AS HIS IMMEDIATE SUCESSOR, HEIR AND INHERITOR!!!

The heir of a leader inherits all his authority, while his inheritor inherits his skills and attributes. Naturally, the heir and/or the inheritor of a leader is his successor. Imam Ali (عليه السّلام), according to MUTAWATIR Sunni sources, was the successor, heir and inheritor!

Let us begin with this Hadith recorded by al-Haythami in his Majma’ al-Zawaid 9/137:

أن عليا كان يقول في حياة رسول الله صلى الله عليه وسلم إن الله عز وجل يقول { أفإن مات أو قتل انقلبتم على أعقابكم } والله لا ننقلب على أعقابنا بعد إذ هدانا الله تعالى والله لئن مات أو قتل لأقاتلن على ما قاتل عليه حتى أموت والله إني لأخوه ووليه وابن عمه ووارثه فمن أحق به مني

Ali used to say DURING THE LIFETIME OF ALLAH’S APOSTLE, peace be upon him: “Verily, Allah says: {If he (Muhammad) dies, rather slain, will you turn back on your heels} I swear by Allah, we will not turn back on our heels after Allah the Most High has guided us. By Allah, if he (Muhammad) dies, rather slain, I will fight upon what he fought upon until I die. BY ALLAH, I AM HIS BROTHER, SUCCESSOR, NEPHEW, AND INHERITOR. WHO ELSE IS MORE ENTITLED TO (SUCCEED) HIM THAN ME?

Al-Haythami says:

رجاله رجال الصحيح

Its narrators are narrators of the Sahih [Quote]

Firstly Al haythami was mutasahil[lenient in verification] in the view of scholars, that is why some of the times he ended up committing serious mistakes.

[قال أبو الحسن في (إتحاف النبيل) (ج1 ص189): (الهيثمي متساهل على كل حال)

Abul-Hassan said in his “Inhaaf Al-Nabeel:”He [al haithami] is mutasaahil under every circumstance”.

Here is one example to further prove our point:

Heythami in “Majmau zawaid” #16434:

وعن ابن عباس قال: كنت مع النبي صلى الله عليه وسلم وعنده علي فقال النبي صلى الله عليه وسلم:
“يا علي سيكون في أمتي قوم ينتحلون حب أهل البيت، لهم نبز يسمون الرافضة، قاتلوهم فإنهم مشركون”.
رواه الطبراني وإسناده حسن.
“From ibn Abbas: I was with prophet (sallalahu alayhi wa ala alihi wa salam) and Ali was there, prophet (sallalahu alayhi wa ala alihi wa salam) said: “O Ale, there will be in my Ummah a group of people who will go beyond bounds in love of my family, they will have an insulting name, they will be known as the Raafidah. Kill them, for they are polytheists.”
(Heythami said): Narrated Tabarani, and chain is GOOD.

But Heythami erred in grading this hadeeth. Narrator Al-Hajjaj ibn Tameem is weak. (Taqreeb). Though this narration destroys the dajjali cult yet other scholars considered it weak.

Now let us return towards the reliability of the narration which the shiatu dajjal quoted.

Narrated from Ibn Abbas, Dhahabi in Mizan (3/255) said it’s MUNKAR[its strong type of criticism on a narration, which means the narration is to be rejected]. From quick look to link that dajjali provided.

In the chain is Asbat ibn Nas al-Hamadani: Ibn Maeen and Ahmad said he was thiqat. Nasai said not strong, Abu Nuaym said he was weak. (Mizan 1/175)
In the chain is Simak ibn Harb: scholars differed in him. He was critizised by Ahmad,ibn Mubarak, ibn Hirash, Nasai.

In the chain is Amr ibn Hammad ibn Talha: Imam Dhahabi said that if Allah wishes he was saduq. Abu Dawud said he was rafidi. (Mizan 3/255). And Dhahabi quoted this narration there and said it’s extremely munkar.

So we find that the religious deceivers again lied that Prophet[saw] appointed Ali as his successor. The fact is that this narration is Munkar as Hadeeth master Imam Dhahabi correctly stated which means this narration is to be rejected. Not only that it has many defects in its chain , but it was narrated by the rafidi, regarding whom the great Imams of Ahlesunnah said that their[rafidi] narrations are not to be taken since they are LIARS.

 

Deception (4)

Shiatu dajjal stated:

[Quote] Imam Ibn Asakir too records in his Tarikh vol. 42, p. 392:

عاصم الرازي نا محمد بن حميد نا علي بن مجاهد عن محمد بن إسحاق عن شريك بن عبد الله النخعي عن أبي ربيعة الأيادي عن ابن بريدة عن أبيه أن النبي ( صلى الله عليه وسلم ) قال إن لكل نبي وصيا ووارثا وإن عليا وصيي ووارثي

This Hadith, narrated by Buraydah, one of the Sahabah, mentions the Prophet (صلى الله عليه وآله وسلم) calling Imam Ali (عليه السّلام) his Wasi (heir) and inheritor. We will not be translating the full Hadiths to save space. [Quote]

Chain is nothing but a group of duafa(weak narrators).

Sherik al-Qadi in the chain, saduq erred a lot, and mixed his memory. (Ibn Hajar – Taqrib 2787)

Muhammad ibn Ishaq made tadlis (Taqrib 5725), narrated in muanan form.

Ali ibn Mujahid al-Kalbi, abandoned, ibn Hajar said there was no one between shuyukh of Ahmad weaker than him (Taqrib 4790).

Muhammad ibn Humayd ibn Hayan ar-Razi. Weak. (Taqrib 5834)

Thus again this narration is to be rejected since it is fabrication.

 

Deception (5)

Shiatu dajjal stated:

[Quote] Imam Ahmad ibn Hanbal, in his Fadail al-Sahabah, vol. 2, p. 615, Number 1052 also records:

: حدثنا هيثم بن خلف قال: حدثنا محمد بن أبي عمر الدوني قال: حدثنا شاذان قال: حدثنا جعفر بن زياد عن مطر عن أنس قال: قلنا لسلمان سل النبي من وصيه، فقال له سلمان: يا رسول الله من وصيك؟ فقال (صلى الله عليه وآله): يا سلمان من [ كان ] وصي موسى؟ فقال: يوشع بن نون. قال: فإن وصيي ووارثي يقضي ديني وينجز موعدي علي بن أبي طالب

This one is narrated by Anas ibn Malik, and the Prophet (صلى الله عليه وآله وسلم) has stated again that Imam Ali (عليه السّلام) will be his heir and inheritor.[Quote]

Firstly its not from narration of Ahmad, and even neither from his son. It’s addition of al-Qatiy to that book, which is obvious from the chain.

Ibn Taymiyyah said: Lie, fabrication. (Minhaj 5/22)
Ibn Jawzi said: Fabrication. (Mawdoat 2/107, 148).
Shawkani said: In the chain are Abandoned and weak narrators. (Fawaid al majmua 369).
Ibn al-Qaysarani: In the chain is Matar ibn Maymun al-Iskaf , he narrated fabrications from Anas. (Tazkiratul huffaz 112)
Ibn Tayymiyah said: Matar was liar. (Minhaj 7/356).

So this narration  is fabrication, hence needs to be rejected.

 

Deception (6)

Shiatu dajjal stated:

[Quote] Imam al-Tabarani in his Mu’jam al-Kabir, vol. 4, p. 171, Number 4046 also records:

حدثنا محمد بن عبد الله الحضرمي ثنا محمد بن مرزوق ثنا حسين الأشقر ثنا قيس عن الأعمش عن عباية بن ربعي عن أبي أيوب الأنصاري أن رسول الله صلى الله عليه وسلم قال لفاطمة رضي الله عنها : أما علمت أن الله تعالى اطلع إلى أهل الأرض فاختار منهم أباك فبعثه نبيا ثم اطلع الثانية فاختار بعلك فأوحى إلي فأنكحته واتخذته وصيا

This quotes the Prophet (صلى الله عليه وآله وسلم) as saying that it was Allah (تبارك و تعالى) Himself Who appointed Imam Ali (عليه السّلام) as his Wasi. This one is narrated by Abu Ayyub al-Ansari.[Quote]

Even this is a Fabrication.

  • Muhammad ibn Muhammad ibn Marzuq. Ibn Adi said he was soft. (Mizan 4/26). Ibn Hajar said saduq which had errors. (Taqrib 6271)
  • Husain ibn Hasan al-Ashqar weak. He was criticized by Bukhari, Abu Zurah, Abu Hatim, Nasai and Daraqutni. (“Mizanul itidal” 1/531/№1986) He was extreme SHIA (Taqrib 1318)
  • Qays ibn Rabia weak. Muhammad ibn Darwesh ibn Muhammad al-Hoot in “Asna mattalib” (#899) while commenting upon other hadith, said: “In it (chain) Hussain al-Ashqar, and he had manakeer, as said ibn Hajar and others. Also in it Qays ibn Rabea, Yahya ibn Maeen said he’s nothing. And Ahmad said he was yatashayu”.
  • Al-Amash thiqat, mudalis, narrated this in muanan form.
  • Ubeyah ibn Rabia from ghulat[extremist] of shias. (Mizan 2/387).

Thus even this report is fabrication which had rafidi and weak narrators in it which makes it unreliable.

 

Deception (7)

Shiatu dajjal stated:

[Quote] In the same Mu’jam al-Kabir, vol. 6, p. 21, Number 40, al-Tabarani records:

حدثنا محمد بن عبد الله الحضرمي، حدثنا إبراهيم بن الحسن الثعلبي، حدثنا يحيى بن يعلى، عن ناصح بن عبد الله، عن سماك بن حرب، عن أبي سعيد الخدري، عن سلمان، قال: قلت: يا رسول الله، لكل نبي وصي، فمن وصيك؟ فسكت عني، فلما كان بعد رآني، فقال:”يا سلمان”فأسرعت إليه، قلت: لبيك، قال:”تعلم من وصي موسى؟”قلت: نعم يوشع بن نون، قال:”لم؟”قلت: لأنه كان أعلمهم، قال:”فإن وصي وموضع سري، وخير من أترك بعدي، وينجز عدتي، ويقضي ديني علي بن أبي طالب

This shows the Prophet (صلى الله عليه وآله وسلم) again calling Imam Ali (عليه السّلام) his Wasi (heir). It is narrated by Abu Sa’id al-Khudri, from Salman – two of the Sahabah! [Quote]

Let us show you how these religious deceivers[shiatu dajjal] close their eyes when it doesn’t suit them. Al-Heythami in Majmau zawaid 14668 said:
وفي إسناده ناصح بن عبد الله وهو متروك
In the chain Naseeh ibn Abdullah and he was abandoned(matrook).
We want to add, in the chain is also Simak ibn Harb and Yahya ibn Yala. If last one is Aslami Kufi, he was weak shia.

Thus this narration is also a fabrication, hence needs to be rejected.

 

Deception (8)

Shiatu dajjal stated:

[Quote] Allamah Ibn al-Maghazili al-Shafi’i, in his Manaqib Ali ibn Abi Talib, p. 261, records:

: أخبرنا أبو الحسن أحمد بن المظفر بن أحمد العطار الفقيه الشافعي قال أخبرنا أبو محمد عبد الله بن محمد بن عثمان المزني الملقب بابن السقاء الحافظ قال حدثنا علي بن العباس البجلي الكوفي قال حدثني جرجير بن نصر بن مزاحم قال حدثني خالد بن عيسى الفلكي قال حدثنا مخارق قال حدثنا جعفر بن محمد عن أبيه نافع مولى عمر قال: قلت لابن عمر من خير الناس بعد رسول الله صلى الله عليه وسلم قال ما أنت لا أم لك قال أستغفر الله خيرهم بعده من كان يحل له ما كان يحل له ويحرم عليه ما يحرم عليه قلت من هو؟ قال علي بن أبي طالب سد أبواب المسجد وترك باب علي وقال له لك في هذا المسجد مالي وعليك فيه ما علي وأنت وارثي ووصي تقضي ديني وتنجز عداتي وتقتل على سنتي كذب من زعم أنه يبغضك ويحبني.

This Hadith is narrated by Ibn Umar, and here the Prophet (صلى الله عليه وآله وسلم) calls Imam Ali (عليه السّلام) his Wasi (heir) and inheritor.

In the same book, Manaqib Ali ibn Abi Talib, p. 240, Hadith Number 322, Ibn al-Maghazili al-Shafi’i again records. [Quote]

Firstly the author of the book Ibn Maghazili was a Shia. Thus narrations in his book are unreliable.

Even if we are to examine this narration then this report contains contains majaheel[unknown narrators], they could be rafidis or liars etc, which makes this narration unreliable.

One more report from the same shiai scholar was brought by the religious deceivers, it was reported by Miyana from ibn Masood. This Miyana was liar. Abu Hatim accused him in lie. Ibn Maeen and Nasai said he wasn’t thiqah. Daraqutni said abandoned. Mizan 4/23. So all these narrations were fabrications.

 

Deception (9)

Shiatu dajjal stated:

[Quote] Al-Khawarazmi, in his own Maqtal al-Husayn, p. 495 records:.. [Quote]

The author of the book cited by shiatu dajjal, khwarizmi was actually a Mutazili with shia inclinations, perhaps he wrote the book regarding imam in taqiyah, anyhow, his another book is a proof to his shiaism. So books from such scholars don’t even worth a penny in sight of Ahlesunnah.

Here is more info on him (click here)

 

Deception (10)

Shiatu dajjal stated:

[Quote] Imam al-Haythami in his Majma’ al-Zawaid, vol. 9, p. 165 records:

وعن على بن على الهلالي عن ابيه قال دخلت على رسول الله صلى الله عليه وسلم في شكاته التى قبض فيها فإذا فاطمة رضى الله عنها عند رأسه قال فبكت حتى ارتفع صوتها فرفع رسول الله صلى الله عليه وسلم طرفه إليها فقال حبيبتي فاطمة ما الذي تبكيك فقالت أخشى الضيعة بعدك فقال يا حبيبتي اما علمت ان الله عزوجل اطلع إلى الارض اطلاعه فاختار منها اباك فبعثه برسالته ثم اطلع إلى الارض اطلاعته فاختار منها بعلك واوحى إلى أن انكحك اياه يا فاطمة ونحن اهل بيت قد اعطانا الله سبع خصال لم تعط الاحد قبلنا ولا تعطى أحدا بعدنا انا خاتم النبيين واكرم النبيين على الله واحب المخلوقين إلى الله عزوجل وأنا أبوك ووصيي خير الاوصياء وأحبهم إلى الله وهو بعلك وشهيدنا خير الشهداء وأحبهم إلى الله وهو عمك حمزة بن عبدالمطلب

This one is narrated by Ali al-Hilali, a Sahabi, and the Prophet (صلى الله عليه وآله وسلم) explicitly called Imam Ali (عليه السّلام) his Wasi. [Quote]

 Again we find the religious deceivers like jews, reading part of text and closing other one by hand.

Al-Heythami after narrated this hadith said:
فيه الهيثم بن حبيب قال أبو حاتم‏‏ منكر الحديث وهو متهم بهذا الحديث
In it al-Haytham ibn Habeeb. Abu Hateem said he was munkar al-hadith, and he was accused for this hadith.

Thus this narration is also another fabrication.

 

Deception (11)

Shiatu dajjal stated:

[Quote] Al-Juwayni in his Faraid al-Simtayn, vol. 1, p. 147 records: [Quote]

The author of this book also is was Rafidi. He(Al juwayni) has been included in the book “Ayan Al-Shia” , an Encyclodia of Shia prominent figures, by Al-Ameen Al-Amili.

Aga Buzurgh Tehrani, in “Thayl Kashf Al-Dhunoon” p. 70, pointed out that the chief of the Mongols, Ghazan, embrassed Islam through him and became a Shiite, and also his brother Shah Khudabanda who made his Shiasm apparent.Amongst the sheikhs that he was taught by, are Ibn Al-Muttahir Al-Hili and Khawaja Nusair Al-Din Al-Tusi. These are two prominent Shia figures.

Thus he was a rafidi , which makes anything present in his boon unreliable since shiatu dajjal were renowned for their fabrications.

 

Deception (12)

Shiatu dajjal stated:

[Quote] Al-Haskani in his Shawahid al-Tanzil, vol. 1, pp. 542-543, Number 580 records:

حدثني ابن فنجويه قال: حدثنا موسى بن محمد بن علي بن عبد الله، قال: حدثنا الحسن بن علي بن شبيب المعمري  قال: حدثنا عباد بن يعقوب قال: حدثنا علي بن هاشم، عن صباح بن يحيى المزني، عن زكريا بن ميسرة، عن أبي إسحاق: عن البراء قال: لما نزلت: (* وأنذر عشيرتك الاقربين *) جمع رسول الله صلى الله عليه وآله بني عبد المطلب وهم يومئذ أزبعون رجلا، الرجل منهم يأكل المسنة ويشرب العس، فأمر عليا برجل شاة فآدمها ثم قال: ادنوا بسم الله. فدنا القوم عشرة عشرة فأكلوا حتى صدروا، ثم دعا بقعب من لبن فجرع منه جرعة ثم قال لهم: اشربوا ببسم الله. فشرب القوم حتى رووا فبدرهم أبو لهب فقال: هذا ما أسحركم به الرجل فسكت النبي صلى الله عليه وآله وسلم يومئذ فلم يتكلم، ثم دعاهم من الغد على مثل ذلك من الطعام والشراب ثم أنذرهم رسول الله صلى الله عليه وآله وسلم فقال: يا بني عبد المطلب إني أنا النذير إليكم من الله عز وجل، والبشير بما لم يجئ به أحد جئتكم بالدنيا والآخرة فأسلموا وأطيعوني تهتدوا، ومن يواخيني [ منكم ] ويوازرني ؟ ويكون وليي ووصيي بعدي وخليفتي في أهلى ويقضي ديني ؟ فسكت القوم، وأعاد ذلك ثلاثا كل ذلك يسكت القوم ويقول علي: أنا. فقال: أنت. فقام القوم وهم يقولون لابي طالب: أطع ابنك فقد أمره عليك

Yes, al-Bara ibn Azib has narrated this one, and it confirms that Imam Ali (عليه السّلام) was the Wasi and Khalifah of the Prophet (صلى الله عليه وآله وسلم) according to the latter himself. It narrates the Incident of the House. [Quote]

Reply 1:

حدثنا عباد بن يعقوب قال: حدثنا علي بن هاشم، عن صباح بن يحيى المزني، عن زكريا بن ميسرة، عن أبي إسحاق: عن البراء

Narrator Abbad ibn Yaqub (rafidi,) – Ibn Hibban said: “He was caller to rafd, and along with that narrated manakir from famous people, deserves to be abandoned”. Dhahabi said that he was from qulatu shia, and from the head of innovators, but saduq in his narrations. (“Mizanul itidal” 2/379/#4149). Hatib mentioned that ibn Khuzayma stopped narrating from Abbad in the end (“Tahzib at-tahzib” 5/#183). Ibn Jawzi included Abbad in his book on weak and abandoned narrators, and cited there opinion of scholars (“Duafa wal matrukin” 2/p77)

Narrator Ali ibn Hashim (rafidi disputed).

Sabah ibn Yahya (abandoned, accused Mizan 2/306).

Zakariyah ibn Maysarah – Abu Ishaq – al-Bara ibn Azib (ibn al-Madini said that it’s not known that Abu Ishaq heard from al-Bara. Tuhfa at-tahsil or Iraqi p 245). Anyway his hearing from him is disputed and for sure he was mudalis and he transmitted this report in muanan form, not making clear if he heard it himself or not.

Thus this narration too is a fabrication.

Reply 2:

Al-Haskani was probably a Shia and mu’atazali influenced scholar. It is mentioned in muqaddima of Shawahid that his student mentioned in “Dhail Tarikh Naisaboor” that he leaned toward the madhhab of ‘Adl (i.e. I’tezal).  Both Zaidiyya and Imamamiyya listed him amongst their Rijal. His son had a compilation in on the masa’il of Zaidiyya(shia sect).

Shia scholar Aqa Buzruq el Tehrani Said:
آقا بزرالطهراني في كتابه الذريعة إلى تصانيف الشيعة ج 4 ص 194 :
(الحاكم الحسكاني مؤلف ” شواهد التنزيل ” ” وهو الشيخ الحاكم أبو القاسم عبيد الله بن عبد الله بن أحمد بن محمد بن أحمد بن محمد بن حسكان القرشى العامري النيسابوري المنسوب إلى جده حسكان كغضبان كما ترجمه كذلك الذهبي في تذكرة الحفاظ ( ج 3 – ص 390 ) وذكر أنه الحاكم المعروف بابن الحداد من ذرية عبد الله بن عامر الذى افتتح خراسان زمن عثمان ، وذكر أنه كان معمرا عالى الاسناد صنف وجمع وحدث عن جده وعن أبى عبد الله الحاكم بن البيع النيسابوري ( المتوفى 405 ) إلى أن قال وقد اكثر عنه عبد الغافر بن اسماعيل الفارسى ( المولود 451 والمتوفى 529 ) وذكره في تاريخه لكنه لم اجد فيه وفاته ، / صفحة 195 / وقد توفى بعد تسعين وأربعماية ، ووجدت له مجلسا يدل على تشيعه).

Aga Buzurg at-Tahrani included haskani and his book in al-Tharee’ah ila Tasanif al-Shia (4/194).

Researcher of Shia Tafseer Furat al_Kufi said:
محقق كتاب تفسير فرات الكوفي في المقدمة
ص13الطبعة الاولى 1410 ه‍. – 1990 م طهران

وهذا الكتاب لم يكن بمتناول أحد من العلماء والاعلام فيما نعرف
إلى زمن العلامة المجلسي
رحمه الله سوى الحاكم أبي القاسم عبيد الله بن عبد الله بن أحمد الحسكاني ا
لحافظ صاحب الكتاب النفيس شواهد التنزيل حيث كان عنده هذا الكتاب بالكامل
وهو يكثر النقل عنه في
كتابه وأيضا ينقل بسنده إلى فرات إضافة إلى النقل المباشر وقد كان
لدى الحاكم الحسكاني أصولا وكتبا أخرى هي غير موجودة اليوم مثل
التفسير العتيق وتفسير العياشي بكامله مسندا

(Source: Tafsir Furat, intro, pg13.)

According to the researcher of Kitab Tafseer Furat al-Kufi (Shia Tafsir) al-Hasakani and al-Majlisi were the only two scholars who had Tafsir Furat al-Kufi And al-Hasakani narrates from Shia Tafsir Furat al-Kufi A LOT in his own Tafsir.

Thus,  this book of his is not to be relied upon. It’s enough to read his book to understand that indeed this man was very much influenced by shiism.

 

Deception (13)

Shiatu dajjal stated:

[Quote] Al-Amritsari in his Arjah al-Matalib, p. 25 states:

: روى من طريق ابن الحضرمي عن معاذ بن جبل قال: قال رسول الله صلى الله عليه وآله وسلم لعلي: أنت أخي ووارثي ووصيي. قال: علي ما أرث منك؟ قال: ما يرث النبيون بعضهم بعضا. قال: الله ورسوله أعلم. فقال: كتاب الله وسنة نبيه

Narrated by Mu’adh ibn Jabal, this Hadith tells us how the Prophet (صلى الله عليه وآله وسلم) called Imam Ali (عليه السّلام) his brother, heir and inheritor.[Quote]

The book cited by the shiatu dajjal is not a primary source its secondary source. Secondly the chain present in this book is not complete several narrators are missing. Its seems quite obvious that there might have been liars present in the chain that is why the shiatu dajjal decided to post the incomplete chain.

 

Now we see a classic example of deception by religious deceivers .

Deception (14)

Shiatu dajjal stated:

[Quote] Al-Hindi al-Nasibi (لعنه الله) may cry that the chains of the above Hadiths are weak (although this is not necessarily true). However, this is what Shaykh al-Albani says in his Irwa al-Ghalil, vol. 6, p. 95:

ولا يشترط في الحديث المتواتر سلامة طرقه من الضعف لأن ثبوته إنما هو بمجموعها لا بالفرد منها

It is not a condition that a mutawatir Hadith be free from weakness in its chains. This is because its authenticity is based upon the combination of the chains, and not on the individual chains.[Quote]

The shia of dajjal knew it very well that all those narrations they are quoting are fabricated and rejected narrations.  So inorder to some how defend those fabrications the dajjalis played a trick, they tried to label these narrations as mutawattir[THOUGH NONE OF THE SCHOLARS FROM AHLESUNNAH STATED SO] and the religious deceivers did so because when a narration reaches a level of mutawattir then it doesn’t gets affected by the weakness of narrators present in the chains.

But before exposing the deception of religious deceivers let us show you the flaws in the understandings of shiatu dajjal. The Shiatu dajjal said:

[ In fact, the standard rule is that the chains of a mutawatir Hadith are NOT to be examined AT ALL, no matter what one suspects about them. They are to be acted upon without ANY examination of their chain]

So we find that Mutawattir, according to shia understanding only involves the number, and the source doesn’t  matter, even if it was a Christian source, then one should accept it, as per the dajjali interpretations, but its incorrect. Let us explain this to our readers by a simple question: Is it possible for 10 liars to gather up in a room and fabricate a hadith?  The obvious answer which any person who has some knowledge would say, Yes.  Now, can each of the ten liars come up with a fake chain? The answer would be yes its possible. Well, there you go. Hadith sciences is all about logic this is why the definition of mutawatir doesn’t simply revolve on the numbers.

But if the shiatu dajjal would like to behave like bigots as they often do, then here is a gift for them. Hadeeth tafdeel which is a mutawattir narration(Refer this link to check) this narration shows that Abubakar and Umar were considered as the most virtues people after Prophet[saw], So we hope that the foolish understandings of hadeeth science which the dajjalis possess should force them to accept this narration and to make them act upon it. If they argue that the sources we provided were sunni sources then, they should remember that narrations they provided were mostly from rafidi[dajjali] narrators, moreover according to their understanding what only matters is the NUMBER and the source doesn’t matter. Even if it was a Christian source, then they should accept it, due to their foolish understandings. We have many other examples which will help the shiatu dajjal to realize their stupidity.

Now lets us shatter the trick of shiatu dajjal, in which the dajjalis tried to justify that people shouldn’t check the narrators of mutawattir narration. The rule which the dajjalis quoted is not applicable to narrators that were liars or had serious criticism towards them, in the sense that the condition means that if chains contain narrators with general weakeness then its not a problem amd they could be termed as mutawattir and the weakness of narrators doesn’t harm the narration, but if chains contain liars or rejected narrators then that narration in the first instance couldn’t even be termed as mutawattir.

Now let us produce before you an important condition which is vital in making a narration mutawatir.

Shiekh Abdullah al-sa’ad in his commentary, when speaking about a hadith in sunan Al-Tirmithee provides the conditions for a hadeeth to be mutawattir.

So the Conditions that must occur to make a hadith mutawatir are:

والشرط الثالث: أن يستحيل في العادة تواطئهم على الكذب؛ ومعنى هذا الشرط أن يكونوا من الثقات؛ لأن الكذابين قد يتفق منهم جماعة، عشرين أو ثلاثين أو أربعين على الكذب، أما جماعة من الثقات لا يمكن أن يتفقوا على الكذب،

“The third condition: It is impossible for them to agree upon narrating a LIE, and this means that they need to be trustworthy, because LIARS can agree to LIE, sometimes twenty or thirty or fourty. But trustworthy narrators cannot agree on telling a lie.” (source)

Now if we check the narrations which the dajjlis provided then we will find that those narrations never passed this criteria,  because  most of the chains have rafidi narrators or were rafidi sources or those chains had liars and rejected narrators present in them.

Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the Raafidhah Shee’ah as they are amongst the liars. Ibn Taymiyyah reported in his Minhaaj as-Sunnah (1/59 -62):

وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة

إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون

Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,The narrations of every person of innovation can be written as long as he is not a caller to it, except the Raafidah, since they are LIARS.

 Minhaaj as-Sunnah (1/69):

قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز

سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو

حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة

“Aboo Haatim ar-Raazee (d.277H) said,I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik (d.179H) about the Raafidah, so he said, “Do not speak to them and do not narrate from them, since they lie.

And Aboo Haatim said, “Harmalah related to us saying: I heard ash-Shaafi’ee (d.204H) saying,“I have not seen anyone testifying for more evil than the Raafidah.”

[Note: The dajjalis might again try to use a deceptive trick by saying that Rafidi narrators are present in sahihein, so why are we rejecting there narrations? The answer to this argument is that, a narrator being present in Isnad of narration present in sahihein doesn’t makes that narrator trustworthy, its misconception spread by dajjalis due to their ignorancy. Infact those narrations which have rafidi narrator present in sahihein are maqroon, meaning that those narrations have another solid chain which is free of rafidi narrators that is why it was included in Sahihein. Moreover according to the standard rule of hadeeth science the narrations of innovators aren’t to be accepted when those narrations support the heresy(beliefs) of those innovators.]

So we find that the narrations religious deceivers presented and the rule of mutawattir narrations they tried to use in order to defend those fabrications, was just an intellectual fraud. Neither the narration they brought could be labeled as mutawattir nor does it even have a single authentic chain available for it, because all of the chains have severe problems in them, since these narrations were nothing but fabrications of Shia narrators. Though we have crushed the dajjali deception, but inorder to give them a fair chance we would like to throw a challenge before them.

WE CHALLENGE SHIA OF DAJJAL TO QUOTE US ANY RENOWNED HADEETH SCHOLAR FROM AHLESUNNAH WHO CALLED THESE NARRATIONS AS MUTAWATTIR.

If they can’t dare to meet this challenge then they should have some shame and should stop deceiving lay people.

 

Hitting the head of dajjalis with their own shoe:

Here we are going to teach the dajjalis a lesson that they will never forget, So that they never dare in future to deceive their Masters, from whom they learned/Stole Hadeeth Science, since Ahlesunnah are the masters from whom shias stole/learned Science of hadeeth.  It is well know fact that the Shiites took some important principles of Hadiths from the books of Ahlul Sunnah.

Shia scholar Al Hurr al Amili said while he Discussed about The Second Shaheed:

وهو أول من صنف من الإمامية في دراية الحديث ، لكنه نقل الاصطلاحات من كتب العامة ، كما ذكره ولده وغيره

And he is the First to implement this Dirayat al-Hadeeth( which is part of science of Hadith) from our scholars but he took The Laws and Rules from the Books of the Main Stream Muslims as His Son and Others Mentioned.
source: Amal el Amil ” أمل الآمل ” Part 1 Page 86.

Al hurr Al Amili says in Wasael el Shia 30 / 259

طريقة المتقدمين مباينة لطريقة العامة ، والاصطلاح الجديد موافق لاعتقاد العامة واصطلاحهم ، بل هو مأخوذ من كتبهم كما هو ظاهر بالتتبع وكما يفهم من كلامهم الشيخ حسن وغيره

“The Method of the First Shii Scholars is different from that of the Mainstream Muslims, But The New Methods are In Accordance to what The Mainstream Muslims use But It is Also taken from thier books as it is apparent from the investigation and what sheikh Hassan and others said”.

Now like the shiatu dajjal states: In fact, the standard rule is that the chains of a mutawatir Hadith are NOT to be examined AT ALL, no matter what one suspects about them. They are to be acted upon without ANY examination of their chains.

So let us chain down the dajjali with the standard rule applying to the statements of shia scholars regarding the narrations of Tahreef[corruption] of Quran present in shia books.

وأخبارنا متواترة بوقوع التحريف والسقط منه، بحيث لا يسعنا إنكاره، والعجب العجيب من الصدوق وأمين الإسلام الطبرسي والمرتضى في بعض كتبه كيف أنكروه وزعموا أن ما أنزله الله تعالى هو هذا المكتوب، مع ان فيه رد متواتر الأخبار

1. Nematullah Jazairi. States: “And our traditions that tahrif and fallout (of verses) happened in the Quran are mutawatir, so we can’t deny them. And strange, strange how is that Saduq, Ameen of Islam at-Tabarsi and al-Murtada in some of their books rejected it, and claimed that what was revealed by Allah, that is this (what) is recorded (in present Quran), in this (stance) is rejection of MUTAWATTIR narrations”.

Book: Nurul Anwar fi sharhil Sahifa as-Sajadiyah, p 43.

Author: Nematullah Jazairi.

There is one more testimony from Jazairi: (Click this link)

2. In his “Miratul uqul” he said (Miratul uqul 3/31):

و الأخبار من طريق الخاصة و العامة في النقص و التغيير متواترة، و العقل يحكم بأنه إذ كان القرآن متفرقا منتشرا عند الناس، و تصدي غير المعصوم لجمعه يمتنع عادة أن يكون جمعه كاملا موافقا للواقع، لكن لا ريب في أن الناس مكلفون بالعمل بما في المصاحف و تلاوته حتى يظهر القائم عليه السلام، و هذا معلوم متواتر من طريق أهل البيت عليهم السلام و أكثر أخبار هذا الباب مما يدل على النقص و التغيير و سيأتي كثير منها في الأبواب‏

” and traditions from the ways of the elite (i.e Shia) and the public (i.e Sunnah) regarding omission and change are numerous (MUTAWATTIR), and logic dectates that if the Quran was seperated and spread amongst people, then if a fallible has tried to collect it, then it is highly unlikely that its collection would be complete and in compliance with reality. However, there is no doubt that people are obliged to work with what is included in the Mushafs and to read it until Al-Qayem appears, and this is known through numersous traditions (mutawatir) from the way of Ahlul Bayt and most traditions relating to this topic point to omission and change, and many of it will be related in the chapters………..

3. Muhammad Salih al-Mazandarani in his “Sharhul Usul al-Kafi” (11/88), while he was discussing hadith from “al-Kafi” where stated that there were 17 000 verses in Quran, said:

كان الزائد على ذلك مما في الحديث سقط بالتحريف وإسقاط بعض القرآن وتحريفه ثبت من طرقنا بالتواتر معنى

“Addition on that (number of verses in present Quran) which (mentioned) in hadith omitted by tahrif. And omission of some (part) of Quran and tahrif of it is established from our ways by (ahadeth) TAWATUR al-manawi”.

ويمكن رفع التنافي بالنسبة إلى الأوّل: بأنّ القرآن الذي أُنزل على النبي صلّى اللّه عليه وآله وسلّم أكثر ممّا في أيدينا اليوم وقد أُسقط منه شيء كثير، كما دلّت عليه الأخبار المتظافرة التي كادت أن تكون متواترة

4. Ayatollah Abdullah Shubbar states:“As for the first one, variance could be raised in this way: Quran which was revealed upon messenger (sallalahu alaihi wa alihi wa sallam) is more than we have on our hands in this day. In accordance to countless narrations which are near level of TAWATUR, many things were omitted from it”. [Masabihul-Anwar fi Hali Mushkilatil Ahbar” vol 2, p 295]

Comment: So now it should be clear to people that shiatu dajjal indeed believe in tahreef of Quran and act upon it, since according to their great scholars the narrations of Quran being corrupted are mutawattir, thus even if shiatu dajjal practicing Taqiyya cries and wails infront of people that the chain of  narrations regarding tahreef are weak EVEN THEN it won’t work for them because since ACCORDING TO SHIA SCHOLARS narrations in their books regarding Tahreef are Mutawattir , So weakness of their chain doesn’t effect the narrations.

 

Conclusion

We hope that our readers weren’t surprised by finding such deceptions of Shiatu dajjal, because of the fact we have already stated in the beginning of our article. These were like just few drops from the ocean of deception of the religious deceivers. However we shouldn’t be bothered by the heavy number of deceptions of shiatu dajjal which they try to commit using fabricated narrations because it is well known fact that Shiatu dajjal were renowned for their fabrications. Al-Hafidh Abu Yala al-Khaleele said: “Rawafidh fabricated 300 000 narrations about Ale and ahlel-bayt“. {Source: ibn Qayum “Al manar wa munif fi saheeh wa dhaif” p 292, Darul “Karincha” Turkey. thk. AbdulFatah Abu Ghudda.].

One thought on “Part 3: Interpretation of Hadeeth Khalifatayn by RELIGIOUS DECEIVERS under Microscope

  1. “Let us give you some examples to analyze that how badly the dajjali brains are damaged.”

    Looooooooolz i love this site

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