Part 1:The Imams from Ahlebayt whom Shia consider to be their divinely appointed Imams were on the Creed of Ahlesunnah wal Jama’ah


The Imams from Ahlebayt whom Shia consider to be their divinely appointed Imams were on the Creed of Ahlesunnah wal Jama’ah

In the name of Allah, the most beneficent, the most merciful.

The first 11 Imams whom the shia consider as their divinely appointed Imams were actually pious individuals who were a part of Ahlus Sunnah wal Jama’ah; they had nothing to do with the Shia. As for the 12th Imam, then he did not exist, because Hasan al-Askari (11th Imam) did not have a son. None of those first 11 Imams claimed Imamah as the Shia say, and they were innocent of that. This is similar to the case of Prophet Jesus (may Allah be pleased with him), who was a Muslim and not a Christian. The Christians, by their beliefs, have accused Prophet Jesus of being one of the Tawagheet, and yet we know that Prophet Jesus was innocent of that. In the same manner that Prophet Jesus never claimed to be the Son of God, similarly did the 11 Imams never claim for themselves Imamah (i.e. divine appointment). The Muslims have a greater right to Prophet Jesus than do the Christians, and so too do the Sunnis have a greater right to the 11 Imams than do the Shia.

Infact the condition for the claim of Imamate of Ahlebayt is similar to the claim of DIVINITY of Isa(as), because both these fundamental beliefs of the ones who adhere to it are absent from the divine book or the fundamental book of their religion. Bible which is considered as the fundamental book of Christians doesn’t have even a SINGLE explicit verse in it which proves the fundamental belief of Christians in an EXPLICIT manner. Like, there is no verse in bible which says that Isa(Jesus) is God , Or Worship Jesus, Or where Jesus says, Worship me. There is no such explicit verse. And the muslims as well as the Ex- Christians whom Allah have granted guidance consider this as a major flaw in the doctrine of Christianity, because any belief which is considered to be a FUNDAMENTAL BELIEF, MUST BE PRESENT IN THE FUNDAMENTAL BOOK “IN THE FORM OF A COMMAND”, because its quite obvious that God gives high priority to things which he wants to be followed by his servants, thus he mentions those things very clearly and explicitly which are crystal clear to understand, so that no one should have a problem in understanding those. But we know that no verse the complete bible(which is the fundamental book of Christians) explicitly states this, nor commands to believe in divinity of Jesus(as), and this has pushed the Christianity way back compared to Islam, because people interested in comparative religious studies always consider this to be a big flaw in the FUNDAMENTAL doctrines of christianity, hence they reject Christianity altogether, since the absence of FUNDAMENTAL BELIEF IN FUNDAMENTAL book in an explicit manner is INDEED A BIG PROBLEM.

Intretsingly, the same problem is related the FUNDAMENTAL SHIA BELIEF OF IMAMATE, and even this belief doesn’t has even a SINGLE VERSE IN COMPELETE QURAN, IN THE FORM OF COMMAND, So as to get a green signal to be considered as fundamental belief. That is why majority of the Christians who reject Christianity because its fundamental belief is absent from bible, when converting to Islam always choose to adhere the path of Ahlesunna wal Jama’ah not the path of shiism, because in their research they find that Shias too have the same problem in their belief, which these Christians recently rejected.

Usually the Christians and as well as Shias, rely on ambiguous verses present in their fundamental book and give them their own interpretations and apply their commentaries in order to justify and to prove their belief existing in their fundamental book. Without realizing that if this is the criteria to form a fundamental belief then anyone can interpret the ambiguous verses of fundamental book in the manner they want and can form a different belief, Qadiyanis can use such verses to prove their heretic beliefs, the Bahai’s can use such verses to prove their herecti beliefs, etc . So we would like to advice our readers that, they should keep in mind that FUNDAMENTAL BELIEFS could only be those beliefs which are EXPLICITLY MENTIONED IN THE FUNDAMENTAL BOOK AND IMPORTANTLY IN THE FORM OF COMMAND. Like O people Believe in One God or believe in his messenger, etc. which is not found regarding fundamental Shia belief of Imamate, Like there is NO explcit verse in Quran which says, o people believe in Imamate of Ahlebayt, etc. What they use are unclear and ambiguous verses to justify their belief.

Even the Quran gives us the same lesson:  Quran says: [It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof , seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it ; all of it is from our Lord. ” And none receive admonition except men of understanding.] Quran (3:7)

So respected readers, if your fundamental beliefs are NOT CLEARLY mentioned in Quran in the form of COMMAND, then know that those beliefs couldn’t be fundamental beliefs of Islam. And don’t be deceived by the scholars who invite you to follow some ambiguous verses of Quran, applying them their desirable interpretations, because as find in the previous verse of Quran, Allah commands us to follow the verses which are clear and explicit because Almighty Allah have made the fundamental beliefs of Islam in Quran very clear.

For more details on this issue please refer to these links: QURAN CHALLENGE :[ PART 1] ; [PART 2] ; [PART 3] ; [PART 4]

So as we said earlier that none of the Shia Imams claimed Imamah as the Shia say nor they preached such doctrine, and they are free and innocent of that. Thus the fact is that those Imams who Shia consider them to be their divinely appointed Imams, were actually on the creed of Ahlesunnah wal Jama’ah which is the saved sect. In this article we will be presenting before you some narrations as examples from the books of Ahlesunnah as well as from the books of Shias through Imams from Ahlebayt whom shia consider to be divinely appointed Imams, which will prove before us that those Imams shared held the same beliefs as Ahlesunnah wal Jama’ah and are hence free from the other fabrications of Shias which they have attributed to these innocent personalities.

 

VIEW OF AHLESUNNAH REGARDING IMAMS FROM AHL Al-BAYT WHOM SHIA CONSIDER TO BE THEIR DIVINELY APPOINTED IMAMS.

Shiekh al Islam Ahmed Ibn Taymiyyah(rah) Introducing The Imams of the Ahlulbayt Said:

لا نسلِّم أن الإمامية أخذوا مذهبهم من أهل البيت, لا الاثنا عشرية ولا غيرهم, بل هم مخالفون لعلي وأئمة أهل البيت في جميع أصولهم التي فارقوا فيها أهل السنّة والجماعة توحيدهم, وعدلهم, وإمامتهم. فإن الثابت عن علي وأئمة أهل البيت من إثبات الصفات لله, وإثبات القدر, وإثبات خلافة الخلفاء الثلاثة, وإثبات فضيلة أبي بكر وعمر وغير ذلك من المسائل كله, يناقض مذهب الرافضة, والنقل بذلك ثابت مستفيض في كتب أهل العلم, بحيث إن معرفة المنقول في هذا  الباب عن أئمة أهل البيت يوجب علماً ضروريا بأن الرافضة مخالفون لهم, لا موافقون لهم

“We do not accept that the Imamiyyah take their religion from the Ahlulbayt, neither the Ithna Ashariyyah nor others. Rather, they are opponents of Ali and the Imam’s of the Ahlulbayt in all the fundamental beliefs in which they differ with the Ahl Sunnah wa al Jamaah, and in their Tawheed, their belief in Adalah (divine justice), and their belief in Immamah. While it is well concluded that Ali and the Imams of the Ahlulbayt believed in the Attributes of Allah, and destiny, not to mention in the leadership of the three Khalifahs, and in the superiority of Abu Bakr and Umar and others in all the questions. They contradict the Shi’ee. The evidence of this are firmly concocted in the books of the scholars, in that the proofs in this aspect from the Imams of the Ahlulbayt necessitate certain knowledge that the Rafidah are opponents to them, and not their followers”.(Minhaj Al Sunnah Vol. 4, Pg. # 16 – 17)

When the question was asked to Sunni scholar Shaykh Maqbool Ahmad al-Makki, a graduate of Umm al-Qurra: “What is the status of the 11 Imams?” To which the Shaykh replied: “There is no doubt that they were righteous and they were amongst the pious spiritual leaders of the Muslims. They had nothing to do with the Shia.”

Thus, Ahlesunnah respect them and honor them and We ask Allah to send His Blessings down upon each and every one of the 11 Imams, starting from Ali ibn Abi Talib all the way to Hasan al-Askari, may Allah be well-pleased with them!

The Imams whom the Shia consider as their divinely appointed Imams can be divided into four categories:  

1. Honored and virtues Sahaba(First three Imams) – (1st Imam) Ali ibn Abi Taalib, (2nd ) al-Hasan and (3rd ) al-Husayn (may Allaah be pleased with them). They are noble Sahaabah and no one doubts their virtue and leadership, but many others shared with them the virtue of being companions of the Prophet (peace and blessings of Allaah be upon him) and among the Sahaabah there are others who were more virtuous than them, based on saheeh evidence from the Prophet (peace and blessings of Allaah be upon him).

2. Trustworthy and reliable scholars(Fourth to Seventh Imam) –  (4th Imam) Ali ibn al-Husayn, (5th ) Muhammad ibn ‘Ali al-Baaqir, (6th ) Ja’far ibn Muhammad al-Saadiq and (7th ) Moosa ibn Ja’far. They are among the trustworthy and reliable scholars. [Manhaaj al-Sunnah (2/243, 244)].

3. Pious and respected Muslims(Eighth to Eleventh Imam) – (8th Imam) Ali ibn Moosa al-Rida, (9th ) Muhammad ibn ‘Ali ibn Moosa al-Jawaad, ‘(10th ) Ali ibn Muhammad ibn ‘Ali al-‘Askari, and (11th ) al-Hasan ibn ‘Ali ibn Muhammad al-‘Askari. Concerning them, Shaykh al-Islam (Ibn Taymiyah) said: They did not show a great deal of knowledge such that the ummah might benefit from them, nor did they have any authority by means of which they could help the ummah. Rather they were like any other Haashimis, they occupy a respected position, and they have sufficient knowledge of what which is needed by them and expected of people like them; it is a type is knowledge that is widely available to ordinary Muslims.  But the type of knowledge that is exclusive to the scholars was not present in their case. Therefore seekers of knowledge did not receive from them what they received from the other three. Had they had that which was useful to seekers of knowledge, they would have sought it from them, as seekers of knowledge are well aware of where to go for knowledge.  [Minhaaj al-Sunnah (6/387).]

4. The Non-existing personality(Twelfth Imam) – (12th Imam) Muhammad al-Mahdi ibn al-Hasan al-‘Askari, whom they call al-Hujjah al-Qaa’im al-Muntazar. They claim that he entered a tunnel in Samarra’, but most researchers are of the view that he did not exist at all, and that he is a Shi’i myth.  Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (1/177): As for what they believe about the tunnel of Samarra’, that is a myth which has no basis in reality and no proof or sound reports.

 

Some information regarding the Imams(whom Shias consider to be their divinely appointed Imams) from the books of Ahlesunnah

1. First Imam – ‘Ali ibn Abi Taalib (may Allaah be pleased with him) martyred in 40 AH.

(a) Narrated Sad bin ‘Ubaida:A man came to Ibn ‘Umar and asked about ‘Uthman and Ibn ‘Umar mentioned his good deeds and said to the questioner. “Perhaps these facts annoy you?” The other said, “Yes.” Ibn ‘Umar said, “May Allah stick your nose in the dust (i.e. degrade you)!’ Then the man asked him about ‘Ali. Ibn ‘Umar mentioned his good deeds and said, “It is all true, and that is his house in the midst of the houses of the Prophet. Perhaps these facts have hurt you?” The questioner said, “Yes.” Ibn ‘Umar said, “May Allah stick your nose in the dust (i.e. degrade you or make you do things which you hate) ! Go away and do whatever you can against me.”[Sahih Bukhari , Volume 5, Book 57, Number 54]

(b) It was narrated by Tirmizi in his “Sunnan” (#3747[Tahqiq of Albani.]) from Abdurrahman ibn Awf, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Abu Bakr in the heaven, Umar in the heaven, Uthman in the heaven, Ali in the heaven, Talha (ibn Ubeydullah) in the heaven, Zubair (ibn al-Awwam) in the heaven, Abdurrahman ibn Awf in the heaven, Sad (ibn Abu Waqqas) in the heaven, Said (ibn Zaid) in the heaven, Abu Ubayda (ibn al-Jarrah) in the heaven”. [Hadith is saheeh, and similar one also was narrated from Said ibn Zaid.]

2. Second Imam – Al-Hasan ibn ‘Ali (may Allaah be pleased with him) (3-50 AH)

(a) The Prophet (s) said :
الحسن والحسين سيدا شباب أهل الجنة
Hassan and Hussein are leaders of the youth of Paradise [Sunan Tirmidhi : 3701]

(b) Ibn Majah narrated from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam): “Who would love al-Hasan and al-Husayn he loves me, and whoever would hate them, hates me[ Sunnan ibn Majah” #148.]. Sheikh Albani said it’s hasan(good).

3. Third Imam – Al-Husayn ibn ‘Ali (may Allaah be pleased with him) (4-61 AH)

(a) The Prophet (s) said :
الحسن والحسين سيدا شباب أهل الجنة
Hassan and Hussein are leaders of the youth of Paradise[Sunan Tirmidhi : 3701]

(b) Ibn Majah narrated from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam): Who would love al-Hasan and al-Husayn he loves me, and whoever would hate them, hates me”[ Sunnan ibn Majah” #148.]. Sheikh Albani said it’s hasan.

4. Fourth Imam – ‘Ali Zayn al-‘Aabideen ibn al-Husayn (38-95 AH), whom they call al-Sajjaad

(a) Abu Naeem Isfahani , while quoting Imam Zuhri in Hulyatul Awliya , said:
قال الزهري : لم أر هاشميا أفضل من علي بن الحسين
Zuhri said : I didn’t saw a Hashimite afzal(better) than Ali ibn Hussain[Hulyatul Awliya]

(b) Yahya bin Saeed said:
هو أفضل هاشمي رأيته في المدينة
He(Ali ibn hussain) is the best Hashimite I saw in Madinah.[Hulyatul Awliya]

(c) Regarding Imam Zaynul Aabideen, Imam Dhahabi states in Siyar (4/387):”(besides his fathers) he has narrated from Safiyyah Ummul Mu’mineen, that is in Bukhari and Muslim, and from Abu Hurairah, and Aaisha, his narration from her is in Muslim, and from Abu Rafi’, his uncle Hasan, Ibn Abbas, Umm Salama, Miswar bin Makhrama, Zainab bint Um Salamah and others. Among the Tabi’een he narrates from Marwan,Ubaidullah bin Abi Rafe’, Sa’eed bin Al-Musayyab,………..Amr bin Uthman bin Affan, and he was not among mukathhir (who narrates lots of narrations).”

(d) Imam Dhahabi also records some reports according to which, Imam Zainul Aabideen(ali ibn hussain) used to sit in the majlis of Zaid bin Aslam. So once Nafe’ bin Jubayr said to him, ”you are Sayyid and you are sitting in the majlis of a slave.” to which Imam replied, ”knowledge is to be taken, no matter from where it comes”. (Siyar  4/388).
Similarly he also used to sit in the majlis of Ubaidullah bin Abdullah.

All these reports show the status of Zainul Aabideen, that although he was better than these scholars, in status and knowledge, but never felt shy in acquiring knowledge from them.

(e) Thats why Zaid ibn Aslam said, ”i have never seen like of him.”

أقول: الزهري و إن كان من علماء العامة إلا أنه يظهر من هذه الرواية و غيرها أنه كان يحب علي بن الحسين ع و يعظمه.
Esteemed Shia scholar (al-Khoei) said: al-Zuhri is from the `ulemaa of the `aamah (sunnis) except that he showed from this narration and others that he loved `Alee bin al-Hussayn (AS) and held him (AS) in a dignified (position)
Source: al-Khoei, Mu`jam Rijaal al-Hadeeth, vol. 16, pg. 182, hadeeth # 10960

5. Fifth Imam – Muhammad ibn ‘Ali Zayn al-‘Aabideen (57-114 AH) whom they call al-Baaqir

(a) Imam Dhahabi said:
ولقد كان أبو جعفر إماما مجتهدا تاليا لكتاب الله كبير الشأن
Imam Baqir (i.e Abu Jafar) is Imam, Mujtahid, reciter of the book of Allah, and a noble person.[Siyyar Alam al nubla]

(b) Muhammad ibn Saad said:
كان كثير العلم والحديث
He is kathir ul ilm(knowledge) and hadith.[Tabaqat Al Kubra 5/34]

6. Sixth Imam- Ja’far ibn Muhammad al-Baaqir (83-148 AH) whom they call al-Saadiq

(a) Imam Abu Hanifa said:
ما رأيت أفقه من جعفر بن محمد
I didn’t saw anyone greater faqih than Jafar bin Muhammad (al-Sadiq). [Tadhkiratul Huffaz 1/66]

(b) The Hadith master Ibn Shahin al-Hanbali (d. 385) said: “Two righteous men have been afflicted because of evil people: Ja’far ibn Muhammad and Ahmad ibn Hanbal.”

(c) Similarly Ibn al-Salah (d. 643) said: “Two Imams have been afflicted because of their followers although they are innocent of them: Ahmad ibn Hanbal was tried with the anthropomorphists (al-mujassima), and Ja’far al-Sadiq with the (Shi’a) Rejectionists (al-Rafida).” [Ibn al-Subki’s  Qa`ida (p. 43), also found in his Tabaqat al-Shafi`iyya al-Kubra (2:17)]

(d) The following are tawtheeqaat(credibilities) by early scholars for Ja’afar bin Mohammed:

و قال أحمد بن سلمة النيسابورى ، عن إسحاق بن راهويه ، قلت للشافعى : كيف جعفر ابن محمد عندك ؟ فقال : ثقة ـ فى مناظرة جرت بينهما ـ .

Al-Shafi’ee considered him to be a thiqa(trustworthy).

و قال عباس الدورى ، و عثمان بن سعيد الدارمى ، و أبو بكر بن أبى خيثمة ،
و أحمد بن سعد بن أبى مريم ، عن يحيى بن معين : ثقة .

Four of Ibn Ma’een’s students quoted his tawtheeq.

و قال عبد الرحمن بن أبى حاتم : سمعت أبا زرعة و سئل عن جعفر بن محمد عن ابيه ، و سهيل عن أبيه ، و العلاء عن أبيه : أيها أصح ؟ قال : لا يقرن جعفر إلى هؤلاء ، و قال : سمعت أبى يقول : جعفر بن محمد ثقة ، لا يسأل عن مثله .

Ibn Abi Hatim quotes the tawtheeq of Abu Zur’ah and Abu Hatim.

و قال الساجى : كان صدوقا مأمونا ، إذا حدث عنه الثقات فحديثه مستقيم .

Al-Saaji makes tawtheeq of him.

و قال النسائى فى ” الجرح و التعديل ” : ثقة .

Al-Nasa’ee considered him to be a thiqa.

و ذكره ابن حبان فى ” الثقات ” ، و قال : كان من سادات أهل البيت فقها و علما
و فضلا ، يحتج بحديثه من غير رواية أولاده عنه ، و قد اعتبرت حديث الثقات عنه ، فرأيت أحاديث مستقيمة ليس فيها شىء يخالف حديث الأثبات ، و من المحال أن يلصق به ما جناه غيره .

Ibn Hibban considered him to be a thiqa, and believed that his hadiths were upright, except for the hadiths that are narrated through some of his weak descendants.

وجعفر من ثقات الناس كما قال يحيى بن معين

Ibn Adi stood with Yahya bin Ma’een’s opinion that he is a thiqa.  [All of these can be found in Tahtheebul Tahtheeb and Al-Kamil by Ibn Adi.]

Al-Thahabi saw him as a thiqa and included him in a book called “Man Takalam feeh wahuwa Muwathaq aw Salihul Hadith”. (Rough translation: Those that were spoken about (negatively) but are considered trustworthy or acceptable in hadith).

Clarification: Some people think that he was weakened by Imam Bukhari, but the fact is that he was never weakened by Al-Bukhari, but he was kept out of the Saheeh because Al-Bukhari could reach hadiths through a shorter chain. Secondly it’s hard to swallow that Imam Malik didn’t accept his hadith as some of the shia claim, because Malik generally doesn’t include weak narrators in his Muwatta, but we find Imam Malik quoting Imam Ja’afar quite a few times. It seems as though the tawtheeq(credibility) for Ja’afar in general has surpassed the weakening towards him. Even the statements criticizing his dhabt aren’t really all that aggressive. The tawtheeq(credibility) provided by Abu Hatim is great evidence for his status and even if we look through Al-Kamil bin Ibn Adi, we won’t find any really strange narrations by Ja’afar(ra), which is why he was considered to be a thiqa(trustworthy) by the author.  Perhaps he is closer to Hammad bin Salama, who was also not included in Saheeh Al-Bukhari.

(e) As for the Teachers of Ja’afar al Sadiq then Imam al Thahabi mentions in “Tathkirat’ul Huffaz” “تذكرة الحفاظ”:
Al Qassim Ibn Mohammad Ibn Abi Bakr, Mohammad el Baqir, Ali Zain’ul Abedeen, Ubayd’ul Allah Ibn Abi Rafi’I, Urwa Ibn el Zubair (One of the seven Fuqaha of Medina), Nafi’i “نافع” and Ata’a “عطاء” .

7. Seventh Imam- Moosa ibn Ja’far al-Saadiq (128-148 AH) whom they call al-Kaadim

Abu Hatim says:
ثقة صدوق امام من أئمة المسلمين
Thiqqah sidduq , Imam amongst the Imams of Muslims. [Al jafar wa al tadil, 4/139]

8. Eight Imam – ‘Ali ibn Moosa al-Kaadim (148-203 AH) whom they call al-Rida (Reza)

Imam Dhahabi said:
كان من العلم والدين والسؤدد بمكان
He held a noble position in knowledge , and religion. [Siyyar alam al Nubla 9/387]

9. Ninth Imam – Muhammad al-Jawaad ibn ‘Ali al-Rida’ (195-220 AH) whom they call al-Taqiy

We read in Minhaj al Sunnah
كان يعد من أعيان بني هاشم وهو معروف بالسخا
He was amongst the nobles of Bani Hashim and was known for his generosity. [Minhaj al Sunnah 4/68]

10. Tenth Imam – ‘Ali al-Haadi ibn Muhammad al-Jawaad (212-254 AH) whom they call al-Naqiy

11. Eleventh Imam – al-Hasan al-‘Askari ibn ‘Ali al-Haadi (232-260) whom they call al-Zakiy

12. Twelfth Imam – Muhammad al-Mahdi ibn al-Hasan al-‘Askari, whom they call al-Hujjah al-Qaa’im al-Muntazar.

Shias claim that he entered a tunnel in Samarra more than 1200 years ago’, but most researchers are of the view that he did not exist at all, and that he is a Shia myth. This is even the view of Ahlesunnah.  See: al-Mawsoo’ah al-Muyassarah (1/51).

Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (1/177): As for what they(shias) believe about the tunnel of Samarra’, that is a myth which has no basis in reality and no proof or sound reports.

 

Imams of Shias were on the creed of Ahlesunnah and they differed from the creed of Shias.

As we have said earlier that the Shia Imams were on the creed of Ahlesunnah and they had nothing to do with Shias, So here are several examples which proves this fact from the books of Ahlesunnah as well as from the books of Shias.

1. Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam] denied that he was infallible OR DIVINELY APPOINTED Imam, and disassociated himself from those who held such belief.

A. In his “Siyar A’laam un-Nubulaa” at page 259 Dhahabi narrated:

كتب إلي عبد المنعم بن يحيى الزهري، وطائفة قالوا: أنبأنا داود بن أحمد، أنبأنا محمد بن عمر القاضي، أنبأنا عبد الصمد بن علي، أنبأنا أبو الحسن الدارقطني، حدثنا أحمد بن محمد بن إسماعيل الادمي، حدثنا محمد بن الحسين الحنيني، حدثنا مخلد بن أبي قريش الطحان، حدثنا عبد الجبار بن العباس الهمداني، أن جعفر بن محمد أتاهم وهم يريدون أن يرتحلوا من المدينة، فقال: ” إنكم إن شاء الله من صالحي أهل مصركم، فأبلغوهم عني: من زعم أني إمام معصوم مفترض الطاعة، فأنا منه برئ، ومن زعم أني أبرأ من أبي بكر وعمر، فأنا منه برئ “.

From Abdul Jabar ibn Al-Abbas al-Hamadani: ”Jafar as-Sadiq came to them when they were leaving Madinah and told them: You are inshallah from amongst the best of people from your country (or from your Egypt)  So report to them from me: He who claims that I’m an infallible imam who must be obeyed, I disassociate myself from him and he who claims that I disassociate myself from Abu Bakr and Umar, I disassociate myself from him.”

B. Shaykh of shias at-Tabrasi in his book “al-Ihtijaj” (1/371):
عن سعيد بن سمان قال :كنت عند أبي عبد الله إذ دخل عليه رجلان من الزيدية .فقالا له : أفيكم إمام مفترض الطاعة ؟ فقال الصادق :لا !!
“From Saeed ibn Samaan: I was near Abu Abdullah, when two men from zaydiyah entered upon him, and said: “Is there between you imam obedience to whom is obligatory?”. And as-Sadiq said: No” [Shia book, “al-Ihtijaj” (1/371)]

C. In Musannaf ibn abi Shaybah, in the book “كِتَابُ الْأُمَرَاءِ”:

حَدَّثَنَا جَرِيرٌ ، عَنْ مُغِيرَةَ ، قَالَ : قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ : ” اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي لَسْتُ لَهُمْ بِإِمَامٍ ”
[Jareer told us, from Mugheerah that he said: abu Ja`far Muhammad bin `Ali: “O Lord, you know that I am not their Imam.”]

Similarly, in Sharh Usoul I`tiqad Ahlul-Sunnah, under “سياق ما روي في مخازي الروافض الذين يسبون أصحاب رسول الله صلى الله عليه وسلم”:

أنا عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ إِجَازَةً ، أنا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَعْقُوبَ ، قَالَ : نا يَعْقُوبُ ، قَالَ : أنا عُثمان بْنُ أَبِي شَيْبَةَ ، قَالَ : نا جَرِيرٌ ، عَنْ مُغِيرَةَ ، قَالَ : كَانَ أَبُو جَعْفَرٍ يَقُولُ : ” اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي لَسْتُ لَهُمْ بِإِمَامٍ ”
[`Abdul-Rahman told us as an Ijazah, Muhammad bin Ahmad bin Ya`qoub told us, Ya`qoub told us, he said: `Uthman bin abi Shaybah told us, Jareer told us, from Mugheerah that he said: abu Ja`far used to say: “O Lord, you know that I am not their Imam.”]

D. In al-Kafi vol.7 pg.203 we see al-Hassan (ra) wipeout his own infallibility from existence:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ عَنْ أَبِيهِ
جَمِيعاً عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولَانِ بَيْنَا الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) فِي مَجْلِسِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِذْ أَقْبَلَ قَوْمٌ فَقَالُوا يَا أَبَا مُحَمَّدٍ أَرَدْنَا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ وَ مَا حَاجَتُكُمْ قَالُوا أَرَدْنَا أَنْ نَسْأَلَهُ عَنْ مَسْأَلَةٍ قَالَ وَ مَا هِيَ تُخْبِرُونَا بِهَا فَقَالُوا امْرَأَةٌ جَامَعَهَا زَوْجُهَا فَلَمَّا قَامَ عَنْهَا قَامَتْ بِحُمُوَّتِهَا فَوَقَعَتْ عَلَى جَارِيَةٍ بِكْرٍ فَسَاحَقَتْهَا فَأَلْقَتِ النُّطْفَةَ فِيهَا فَحَمَلَتْ فَمَا تَقُولُ فِي هَذَا فَقَالَ الْحَسَنُ ( عليه السلام ) مُعْضِلَةٌ وَ أَبُو الْحَسَنِ لَهَا وَ أَقُولُ فَإِنْ أَصَبْتُ فَمِنَ اللَّهِ ثُمَّ مِنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ إِنْ أَخْطَأْتُ فَمِنْ نَفْسِي فَأَرْجُو أَنْ لَا أُخْطِئَ إِنْ شَاءَ اللَّهُ
Some of our companions from Ahmad bin Muhammad bin Khaled from ‘Amr bin ‘Uthman and from his father all of them from Haroon bin al-Jahm from Muhammad bin Muslim that he said: I heard abu Ja’afar (as) and abu ‘Abdullah (as) say: When al-Hassan bin ‘Ali (as) was present in the Majlis of Ameer al-Mumineen (as) some folks came near him, he asked them: “What is your need?” they said: “We were searching for Ameer al-Mumineen (as)” He said: “What do you want from him?” they said: “We wanted to ask about an issue.” he said: “Well what is it? tell me.” They said: “A woman had intercourse with her husband and then she went and did it with a virgin female servant of hers, so the sperm of that man was transmitted to that young girl and she was pregnant, what do you say about this?” He (as) said: “This is a problem that abu al-Hassan can handle, I will say that if I am correct then this is from Allah and from Ameer al-Mmineen (as) and if I am wrong then it is from my self so I hope that I will not make a mistake god willing.” [Grading: Majlisi “Sahih” Miraat 23/309].

Comment: Imam Baqir(ra) and Imam Jafar(ra) denied of being infallible Imam or divinely appointed Imam and dissociated himself from such people who believed in it, and even from those who dissociate themselves from Abubakr and Umar. This view of Imam Jafar(ra) is from the creed of Ahle sunnah, unlike Shias who believe that Imam jafar(ra) was divinely appointed and infallible.

 

2.  Like Ahlesunnah believes even Ali(ra) and Jafar(ra)[1st  and 6st Shia Imam] never considered themselve to be infallible.

A. In his “Siyar A’laam un-Nubulaa” at page 259 Dhahabi narrated:

كتب إلي عبد المنعم بن يحيى الزهري، وطائفة قالوا: أنبأنا داود بن أحمد، أنبأنا محمد بن عمر القاضي، أنبأنا عبد الصمد بن علي، أنبأنا أبو الحسن الدارقطني، حدثنا أحمد بن محمد بن إسماعيل الادمي، حدثنا محمد بن الحسين الحنيني، حدثنا مخلد بن أبي قريش الطحان، حدثنا عبد الجبار بن العباس الهمداني، أن جعفر بن محمد أتاهم وهم يريدون أن يرتحلوا من المدينة، فقال: ” إنكم إن شاء الله من صالحي أهل مصركم، فأبلغوهم عني: من زعم أني إمام معصوم مفترض الطاعة، فأنا منه برئ، ومن زعم أني أبرأ من أبي بكر وعمر، فأنا منه برئ “.

From Abdul Jabar ibn Al-Abbas al-Hamadani: ”Jafar as-Sadiq came to them when they were leaving Madinah and told them: You are inshallah from amongst the best of people from your country (or from your Egypt)  So report to them from me: He who claims that I’m an infallible imam who must be obeyed, I disassociate myself from him and he who claims that I disassociate myself from Abu Bakr and Umar, I disassociate myself from him.”

B. Below is Ali(ra)’s own admission on his humanly fallibility :

Ali(ra) said: “……….Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery and do not think that I shall take it ill if a true thing is said to me, because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them. Therefore, do not abstain from saying a truth or pointing out a matter of justice because I do not regard myself above erring . I do not escape erring in my actions but that Allah helps me in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, other than Whom there is no Lord except Him. He owns our selves which we do not own. He took us from where we were towards what means prosperity to us. He altered our straying into guidance and gave us intelligence after blindness.” [One of the most sacred Shia book, Nahjul balagha, sermon 215]

Comment: This sermon of Ali(ra) proves that Ali(ra) admitted his fallible human nature, just like what Ahlesunnah believes and contradictory to Shia belief. The shias can change a day to a night by their commentary and interpretation, but the fact is that hz ali(ra) said these words to the people, shias can make lame excuses when they find their imams supplicating Allah to forgive their sins, and they can say the imams did this out of humbleness, but here Imam Ali(ra) was not directing his words towards Allah, but towards the people. If he taught his followers about his infallibility then in no way he(ra) would have said those words to the people, because these words were against  his own teachings.

 

3. Like Ahlesunnah even Imam Jafar(ra) and Imam Rida(ra)[6th  and 8th shia Imams] believed in Sahw(forgetfulness) of Prophet(saw)

A.

وروى الحسن بن محبوب عن الرباطي، عن سعيد الاعرج قال: ” سمعت أبا عبد الله عليه السلام يقول: إن الله تبارك وتعالى أنام رسوله صلى الله عليه وآله عن صلاة الفجر حتى طلعت الشمس، ثم قام فبدأ فصلى الركعتين اللتين قبل الفجر، ثم صلى الفجر، وأسهاه في صلاته فسلم في ركعتين ثم وصف ما قاله ذو الشمالين. (2) وإنما فعل ذلك به رحمة لهذه الامة لئلا يعير الرجل المسلم إذا هو نام عن صلاته أو سها فيها فيقال: قد أصاب ذلك رسول الله صلى الله عليه وآله
I heard Abaa `Abd Allaah(as) say: That Allaah, tabarak wa ta`aala, made the Messenger of Allaah (SWT) sleep for Salaah Al-Fajr until the sun was shining. Then he (SAWAS) got up and began praying two rakka’ah which is before fajr, then he prayed fajr, and he forgot in his salaah tasleem in the second rakka’ah then he described what he said in his al-shamaalayn , and He (SWT) did this by his Mercy of this nation lest a muslim man if he (over) sleeps from his salaah or forgets. It will be said: “qad aSaab dhaalik rasoolullaah (SAWAS) [shia book, “Man la yahduruhul faqih” 1/359]

Comment: We wanted to mention, that after esteemed shia scholar Al-Sadooq narrates this in his Al-Faqeeh, he says only a ghuluww and a mufawwiDa(extreme innovators) will deny the sahw(forgetfulness) of the Prophet (SAWAS).

B.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (ع) مَنْ حَفِظَ سَهْوَهُ فَأَتَمَّهُ فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ فَإِنَّ رَسُولَ اللَّهِ (ص) صَلَّى بِالنَّاسِ الظُّهْرَ رَكْعَتَيْنِ ثُمَّ سَهَا فَسَلَّمَ فَقَالَ لَهُ ذُو الشِّمَالَيْنِ يَا رَسُولَ اللَّهِ أَ نَزَلَ فِي الصَّلَاةِ شَيْ‏ءٌ فَقَالَ وَ مَا ذَاكَ قَالَ إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ فَقَالَ رَسُولُ اللَّهِ (ص) أَ تَقُولُونَ مِثْلَ قَوْلِهِ قَالُوا نَعَمْ فَقَامَ (ص) فَأَتَمَّ بِهِمُ الصَّلَاةَ وَ سَجَدَ بِهِمْ سَجْدَتَيِ السَّهْوِ قَالَ قُلْتُ أَ رَأَيْتَ مَنْ صَلَّى رَكْعَتَيْنِ وَ ظَنَّ أَنَّهُمَا أَرْبَعٌ فَسَلَّمَ وَ انْصَرَفَ ثُمَّ ذَكَرَ بَعْدَ مَا ذَهَبَ أَنَّهُ إِنَّمَا صَلَّى رَكْعَتَيْنِ قَالَ يَسْتَقْبِلُ الصَّلَاةَ مِنْ أَوَّلِهَا قَالَ قُلْتُ فَمَا بَالُ رَسُولِ اللَّهِ (ص) لَمْ يَسْتَقْبِلِ الصَّلَاةَ وَ إِنَّمَا أَتَمَّ بِهِمْ مَا بَقِيَ مِنْ صَلَاتِهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ (ص) لَمْ يَبْرَحْ مِنْ مَجْلِسِهِ فَإِنْ كَانَ لَمْ يَبْرَحْ مِنْ مَجْلِسِهِ فَلْيُتِمَّ مَا نَقَصَ مِنْ صَلَاتِهِ إِذَا كَانَ قَدْ حَفِظَ الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ .
Muhammed bin Yahya (reported) from Ahmad bin Muhammed bin Isa from `Uthman bin Isa from Sama`ah bin Mehran, who said Abu Abdillah (as-Sadiq, aleyhis salam) said: If one knows the kind of mistake he has made, he completes it, and sajdah as-sahw (prostration to compensate for forgetful mistake) for mistake is not necessary for him. The Messenger of Allah perform al-Dhuhr Salat with people as two rak`aat, then he mistakenly said Salam. Dhu al-Shamalayn asked him, “O Messenger of Allah, is anything revealed about Salat?” The Messenger of Allah asked, “Why is that?” He said that “it is because you performed two rak`aat”. The Messenger of Allah then asked others, “Do you also say what he says?” They replied, “Yes, he is right”. The Messenger of Allah stood up, completed Salat with them (by praying two more rak`aat) and performed sajdah at-sahw. He (the narrator, Sama`ah bin Mehran) said “I then asked, What do say about the case of someone who performs two rak`aat and thinks that it is four, then says Salam and moves away; then remembers after moving away that he has performed (only) two rak`aat?” He (the Imam) said, “He performs it again from the beginning”. He said that he asked, “Why did the Messenger of Allah not perfom again? He only completed with them whatever remained of his Salat”. He (the Imam) said, “It is because the Messenger of Allah had not left his place. If one does not leave his place, he completes what is deficient of his Salat provided he has secured the first two rak`aat”.
[Source: al-Kafi, vol 3, kitab as-Salat, chapter 43 “speaking duirng salat or turning away before completion” “باب من تكلم في صلاته أو انصرف قبل أن يتمها أو يقوم في موضع الجلوس”, page 355-356, hadeeth 1.
Grading: al-Majlisi II said this hadeeth is muwwaththaq (reliable) in Miraat al-Uqool, volume 15, page 201.]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) يَقُولُ صَلَّى رَسُولُ اللَّهِ (ص) ثُمَّ سَلَّمَ فِي رَكْعَتَيْنِ فَسَأَلَهُ مَنْ خَلْفَهُ يَا رَسُولَ اللَّهِ أَ حَدَثَ فِي الصَّلَاةِ شَيْ‏ءٌ قَالَ وَ مَا ذَلِكَ قَالُوا إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ فَقَالَ أَ كَذَلِكَ يَا ذَا الْيَدَيْنِ وَ كَانَ يُدْعَى ذَا الشِّمَالَيْنِ فَقَالَ نَعَمْ فَبَنَى عَلَى صَلَاتِهِ فَأَتَمَّ الصَّلَاةَ أَرْبَعاً وَ قَالَ إِنَّ اللَّهَ هُوَ الَّذِي أَنْسَاهُ رَحْمَةً لِلْأُمَّةِ أَ لَا تَرَى لَوْ أَنَّ رَجُلًا صَنَعَ هَذَا لَعُيِّرَ وَ قِيلَ مَا تُقْبَلُ صَلَاتُكَ فَمَنْ دَخَلَ عَلَيْهِ الْيَوْمَ ذَاكَ قَالَ قَدْ سَنَّ رَسُولُ اللَّهِ (ص) وَ صَارَتْ أُسْوَةً وَ سَجَدَ سَجْدَتَيْنِ لِمَكَانِ الْكَلَامِ .
Muhammed bin Yahya (reported) from Ahmad bin Muhammed bin Isa from Ali bin an-Nu`man from Sa’eed al-‘A`raj who said: I heard Abu Abdillah (as-Sadiq), aleyhis salam, “The Messenger of Allah once said Salam in two rak`aat and those behind him asked, “O Messenger of Allah, has something happened to Salat?” The Messenger of Allah asked, “Why is that?” They replied, “You performed only two rak`aat”. The Messenger of Allah then asked, “Was it so, O Dhu al-Yadayn?” – he was also called Dhu al-Samalayn – He replied, “Yes it was so”. The Messenger of Allah based his Salat on that and completed it as four rak`aat. He (the Imam) said, “Allah made him forget to grant and make it a mercy for the nation (his followers). Is it not true that if a man does so (i.e. this mistake), he is reproached and is told that his Salat is not accepted? If today someone experiences such a condition, he says that the Messenger of Allah has established a Sunnah (tradition) (for dealing with this mistake) and it has become a guideline to follow. He (the Messenger of Allah) performed two sajdahs (i.e. sajdah as-sahw) because of speaking.
[Source: al-Kafi, vol 3, kitab as-Salat, chapter 43 “speaking duirng salat or turning away before completion” “باب من تكلم في صلاته أو انصرف قبل أن يتمها أو يقوم في موضع الجلوس”, page 357, hadeeth 3.
Grading: al-Majlisi II said this hadeeth is saheeh (authentic) in Miraat al-Uqool, volume 15, page 205.]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الصُّبْحَ حَتَّى طَلَعَتِ الشَّمْسُ قَالَ يُصَلِّيهَا حِينَ يَذْكُرُهَا فَإِنَّ رَسُولَ اللَّهِ (ص) رَقَدَ عَنْ صَلَاةِ الْفَجْرِ حَتَّى طَلَعَتِ الشَّمْسُ ثُمَّ صَلَّاهَا حِينَ اسْتَيْقَظَ وَ لَكِنَّهُ تَنَحَّى عَنْ مَكَانِهِ ذَلِكَ ثُمَّ صَلَّى .
I once asked him (the Imam), aleyhis salam, about a man who forgets to perform the morning Salat until it is sunrise. He (the Imam) said, “He performs it whenever he remembers. The Messenger of Allah remained sleeping during the time for the Salat al-Fajr until sunrise, then he performed it qada when he woke up, but moved away from his place then performed Salat”.
[Source: al-Kafi, vol 3, kitab as-Salat, chapter 12 “One who goes to sleep before performing Salat or forgets” “بَابُ مَنْ نَامَ عَنِ الصَّلَاةِ أَوْ سَهَا عَنْهَا “, page 294, hadeeth 8.
Grading: al-Majlisi II said this hadeeth is muwwaththaq (reliable) in Miraat al-Uqool, volume 15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) يَقُولُ نَامَ رَسُولُ اللَّهِ (ص) عَنِ الصُّبْحِ وَ اللَّهُ عَزَّ وَ جَلَّ أَنَامَهُ حَتَّى طَلَعَتِ الشَّمْسُ عَلَيْهِ وَ كَانَ ذَلِكَ رَحْمَةً مِنْ رَبِّكَ لِلنَّاسِ أَ لَا تَرَى لَوْ أَنَّ رَجُلًا نَامَ حَتَّى تَطْلُعَ الشَّمْسُ لَعَيَّرَهُ النَّاسُ وَ قَالُوا لَا تَتَوَرَّعُ لِصَلَوَاتِكَ فَصَارَتْ أُسْوَةً وَ سُنَّةً فَإِنْ قَالَ رَجُلٌ لِرَجُلٍ نِمْتَ عَنِ الصَّلَاةِ قَالَ قَدْ نَامَ رَسُولُ اللَّهِ (ص) فَصَارَتْ أُسْوَةً وَ رَحْمَةً رَحِمَ اللَّهُ سُبْحَانَهُ بِهَا هَذِهِ الْأُمَّةَ .
Muhammed bin Yahya (reported) from Ahmad bin Muhammed from Ali bin al-Nu`man from Sa`eed al-‘A`raaj who said: I once heard Abu Abdillah (as-Sadiq), aleyhis salam, say, “The Messenger of Allah slept until morning (i.e. sunrise) and Allah, azza wa jalla, made him remain sleeping until sunrise and this was a blessing from Him for the people. Consider when one remains sleeping until sunrise, people reproach him saying, “You do not avoid sins in matters of Salat”. This became a Sunnah (tradition) and a guideline. If one man says to another man, “You remained sleeping during the time of Salat, he can respond saying, “The Messenger of Allah also remained sleeping”. Thus, it became a Sunnah and guideline and a blessing, which Alah, most Glorious, granted this nation.
[Source: al-Kafi, vol 3, kitab as-Salat, chapter 12 “One who goes to sleep before performing Salat or forgets” “بَابُ مَنْ نَامَ عَنِ الصَّلَاةِ أَوْ سَهَا عَنْهَا “, page 294, hadeeth 9.
Grading: al-Majlisi II said this hadeeth is saheeh (authentic) in Miraat al-Uqool, volume 15, page 65.]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ (ع) فِي قَوْلِ اللَّهِ تَبَارَكَ اسْمُهُ إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً قَالَ يَعْنِي مَفْرُوضاً وَ لَيْسَ يَعْنِي وَقْتَ فَوْتِهَا إِذَا جَازَ ذَلِكَ الْوَقْتُ ثُمَّ صَلَّاهَا لَمْ تَكُنْ صَلَاتُهُ هَذِهِ مُؤَدَّاةً وَ لَوْ كَانَ ذَلِكَ لَهَلَكَ سُلَيْمَانُ بْنُ دَاوُدَ (ع) حِينَ صَلَّاهَا لِغَيْرِ وَقْتِهَا وَ لَكِنَّهُ مَتَى مَا ذَكَرَهَا صَلَّاهَا قَالَ ثُمَّ قَالَ وَ مَتَى اسْتَيْقَنْتَ أَوْ شَكَكْتَ فِي وَقْتِهَا أَنَّكَ لَمْ تُصَلِّهَا أَوْ فِي وَقْتِ فَوْتِهَا أَنَّكَ لَمْ تُصَلِّهَا صَلَّيْتَهَا فَإِنْ شَكَكْتَ بَعْدَ مَا خَرَجَ وَقْتُ الْفَوْتِ فَقَدْ دَخَلَ حَائِلٌ فَلَا إِعَادَةَ عَلَيْكَ مِنْ شَكٍّ حَتَّى تَسْتَيْقِنَ فَإِنِ اسْتَيْقَنْتَ فَعَلَيْكَ أَنْ تُصَلِّيَهَا فِي أَيِّ حَالٍ كُنْتَ .
Ali bin Ibraheem (reported) from his father from Ibn Abi `Umayr from Hammad from Hariz from Zurarah and Fudayl from Abi Jafar (al-Baqir), aleyhis salam, who said about the words of Allah, Blessed is His Name, “Salat was written as obligatory upon people” (4:103). He (the Imam) said, “It means that it was obligatory, not that it is obligatory for a limited time so that if is performed after the limited time, it does not fulfill the obligation. Had it been so Sulayman son of Dawood (aleyhis salam) would have been destroyed when he performed his Salat in a time which was other than the time of that Salat. However, he performed when he remembered”. He (the Imam) then said, “If you are certain or have doubts in its time that you did not perform (Salat), you must perform it again. If you face a doubt after its time has ended, there has an obstacle come into existence so a repeat is not required from you because of doubt, unless you are certain. If you become certain, you must perform (it) in whatever condition you are”.
[Source: al-Kafi, vol 3, kitab as-Salat, chapter 12 “One who goes to sleep before performing Salat or forgets” “بَابُ مَنْ نَامَ عَنِ الصَّلَاةِ أَوْ سَهَا عَنْهَا “, page 294-295, hadeeth 10.
Grading: al-Majlisi II said this hadeeth is hasan (good) in Miraat al-Uqool, volume 15, page 66.]

C.  Shia scholar Muhammad Baqir Majlisi in his “Biharul anwar” 25/350:

تميم القرشي عن أبيه عن أحمد بن علي الانصاري عن الهروي قال: قلت للرضا عليه السلام: يا ابن رسول الله إن في الكوفة (1) قوما يزعمون أن النبي صلى الله عليه وآله لم يقع عليه السهو في صلاته، فقال: كذبوا لعنهم الله إن الذي لا يسهو هو الله لا إله إلا هو.
“Tamim al-Qurashi from his father, from Ahmad ibn Ali al-Ansare from al-Harwi: I said to Ar-Rida (alaihi salam): In Kufa there is group of people they reject (possibility) that prophet (sallalahu alaihi wa ali) erred in pray”. He(as) said: They lied, may curse of Allah be upon them, the One who didn’t err is Allah, no God except Him“.[shia book, Biharul anwar” 25/350)]

Comment: So like Ahlesunnah, even Imams of Shia believed that Prophet(Saw) erred while offering salah. Unlike what majority of shias who are ignorant, believe that Prophet(Saw) could never make any error.

D. It is narrated in Shia book, Mukhtasar Basair, page 268:
Translation: (Chain) from Abu Jafar, which said: First Surah which was revealed upon prophet (alaihi salam) was
( سبح اسم ربك الأعلى ) and he forgot it……
[Tawsiq: Hadi Najafi in Mawsuat ahadeth Ahlal bayt 11/341-342 said: الرواية معتبرة الإسناد – NARRATION HAS RELIABLE CHAIN].

 

4. Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam] and Imam Zainul Abedin(ra)[4th Shia Imam] didn’t believe that teachings of Islam should ONLY be Taken From Ahlul Bayt/Itra of Prophet (Saw) nor did they believe that Ahlebayt inherited the complete knowledge of Prophet(saw).

A. Here are names of people from whom Jafar Sadiq(6th shia imam) narrated.

Taken from “Tahzib” of ibn Hajar:
روى عن أبيه ومحمد بن المنكدر وعبيد الله بن أبي رافع وعطاء وعروة وجده لأمه القاسم بن محمد ونافع والزهري ومسلم وابن أبي مريم
Between them Muhammad ibn al-Munkadir, Ubeydullah ibn Abu Rafe, Ata, Urwa and others.

Comment: Since Jafar sadiq(ra) narrated ahadees from people who were not from Ahlebayt this itself is a strong proof that its not a necessity that Islamic knowledge should be taken from Ahlebayt ONLY, and the belief of shias is just a myth. This also proves that Ahlebayt didn’t inherit the complete knowledge of Prophet(saw), unlike what shia believes.

B. Imam Zaynul Aabideen(4th shia imam):

Imam Dhahabi states in Siyar A’laam un-Nubulaa (4/387): “(besides his fathers) he(Imam Zainul abedin) has narrated from Safiyyah Ummul Mu’mineen, that is in Bukhari and Muslim, and from Abu Hurairah, and Aaisha, his narration from her is in Muslim, and from Abu Rafi’, his uncle Hasan, Ibn Abbas, Umm Salama, Miswar bin Makhrama, Zainab bint Um Salamah and others.
Among the Tabi’een he narrates from Marwan,Ubaidullah bin Abi Rafe’, Sa’eed bin Al-Musayyab,………..Amr bin Uthman bin Affan, and he was not among mukathhir (who narrates lots of narrations).”

Imam Dhahabi also records some reports according to which, Imam Zainul Aabideen used to sit in the majlis of Zaid bin Aslam.

So once Nafe’ bin Jubayr said to him(Zain ul Abedin), ”you are Sayyid and you are sitting in the majlis of a slave.” to which Imam replied, ”knowledge is to be taken, no matter from where it comes”. Siyar (4/388).
Similarly he also used to sit in the majlis of Ubaidullah bin Abdullah.

Comment: (1)We see here that Imam Zainul Abedin(ra) and Imam Jafar(ra)[4th and 6th  shia imams]  used to narrate the ahadees from people who were non-itra, If at all, acquiring Islamic knowledge was restricted to be from Itra only then we wouldn’t have found these noble personalities from the Itra narrating ahadees from non-itra. (2)Secondly these members of Itra used to take knowledge and teachings from people who were non-itra. This proves that they didn’t inherit the knowledge of Prophet(saw), had it been so then they would have never sought knowledge from other people who were non-itra.

 

5. Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam] and Imam Abu Al Hasan Moosa(ra)[shia imam] believed that the opinions of Ahlebayt can only be considerable when they are in accordance to Quran and Sunnah and that everything regarding the religion is in the book of Allah and Sunnah of his prophet(saw), So these are sufficient for muslims.

A.
عن هشام بن الحكم أنه سمع أبا عبدالله عليه السلام يقول : لا تقبلوا علينا حديثا إلا ما وافق القرآن والسنة
It has been narrated from Hisham bin Al-Hakam that he heard Imam Jafar that he said : “Don’t accept from us except which is according to Quran and Sunnah.[Shia book, Tanqih al maqal , Vol. 1 , p. 174]

Comment: Like Ahlesunnah even Imam Jafar(ra)[6th  Shia Imam] believed that their statements or opinions cannot be implemented unless they are according to Quran and Sunnah of Prophet(saw). Which in other words proves that, they are not always correct and that what ever they say must be checked with sunnah of Prophet(saw), like the Ahlesunnah does and believes.

B.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ قُلْتُ لَهُ أَ كُلُّ شَيْ‏ءٍ فِي كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص أَوْ تَقُولُونَ فِيهِ قَالَ بَلْ كُلُّ شَيْ‏ءٍ فِي كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص
From Samaa`ah from Abee Al-Hasan Moosa (عليه السلام) said, I said to him (عليه السلام): “Is everything in the Book of Allaah and the Sunnah of his Prophet (صلى الله عليه وآله وسلم), or do you have a say in it?” He (عليه السلام) said: “Rather, everything is in the Book of Allaah and the Sunnah of his Prophet (صلى الله عليه وآله وسلم)”Source, shia book:1. Al-Kulayni, Al-Kaafi, vol. 1, pg. 62, hadeeth # 10. Grading:1. Al-Majlisi said this hadeeth is Muwaththaq (Reliable) à Mir’aat Al-`Uqool, vol. 1, pg. 209

Comment: Like Ahlesunnah, even shia Imam believed that everything is present in book of Allah and Sunnah of Prophet(saw) , they are sufficient. So the Imams cannot make any changes to it, even they are binded to follow them(quran and sunnah), unlike what some shias believe. To know what Shias believe in this regards contradictory to the belief of their Imams then refer this [link]

 

6. Like Ahlesunnah even Ali(ra) and Imam Abu Abdullah[1st and 6th shia Imam] never considered themself to be possessor of Ilm Ghayb(knowledge of unseen).

A.  We read in Shia book Al Mu’amrah al Kubra by Ayatullah Hussain al Radhy, Page 227

ما رواه الكشي في الصحيح عن ابن أبي عمير، عن شعيب، عن أبي بصير، قال قلت لأبي عبد الله (ع) إنهم يقولون! قال: و ما يقولون قلت يقولون تعلم قطر المطر و عدد النجوم و ورق الشجر و وزن ما في البحر و عدد التراب، فرفع يده إلى السماء، و قال: سبحان الله سبحان الله لا و الله ما يعلم هذا إلا الله.

Shaikh Kashi reported in a sahih hadith from ibn abi Umair, from Shu’aib, from abi Baseer, who said: I said to abi Abdullah (as): “Indeed they claim!” Imam (as) asked: “And what do they claim?” I said: “They claim that you know (number of) drops of the rain, number of stars and leaves of trees, weight of what is in the seas and number of (particles of) sand.” So Imam (as) raised his hand towards the sky and said: “Subhanallah! Subhanallah! No one knows all this except for Allah (swt).”

Comment: The Imam Abu Abdullah clearly stated that, none knows the knowledge of unseen except Allah(swt).

B. We read in Shia book, Nahjul Balagha:

I  can see a people whose faces are like shields covered with rough-scraped skins. They dress themselves in silken and woollen clothes and hold dear excellent horses. Their killing and bloodshed shall take place freely till the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner:
One of his companions said to him: O’ Amir al-mu’minin, you have been given knowledge of hidden things. Whereupon Amir al-mu’minin laughed and said to the man who belonged to the tribe of Banu Kalb: O’ brother of Kalb! This is not knowledge of hidden things (`ilmu’l-ghayb), (3) these matters have been acquired from him (namely in Prophet) who knew them. As regard knowledge of hidden things, that means knowledge of the Day of Judgement, and the things covered by Allah in the verse. Verily, Allah is He with Whom is the knowledge of the Hour… (Qur’an, 31:34) Therefore, Allah alone knows what is there in the wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or pious, and who will be the fuel for Hell and who will be in the company of the Prophets in Paradise. This is the knowledge of the hidden things which is not known to anyone save Allah. All else is that whose knowledge Allah passed on to His Prophet and he passed it on to me, and prayed for me that my bosom may retain it and my ribs may hold it. [Najh al Balagha Sermon 127]

C. Sahi bukhari 1.134: Narrated `Ali: I used to get the emotional urethral discharge frequently so I requested Al−Miqdad to ask the Prophet about it. Al−Miqdad asked him and he replied, “One has to perform ablution (after it).”.

This incident is authentically reported even in shia books:

[731] ـ وبإسناده عن الحسين بن سعيد، عن صفوان، عن إسحاق بن عمار، عن أبي عبدالله (عليه السلام)، قال: سألته عن المذي؟ فقال: إن عليا (عليه السلام) كان رجلا مذاء، فاستحيى أن يسأل رسول الله (صلى الله عليه وآله) لمكان فاطمة ( عليها السلام )، فأمر المقداد أن يسأله وهو جالس، فسأله، فقال له النبي (صلى الله عليه وآله): ليس بشيء.

[733] ـ وعن الحسين بن سعيد، عن محمد بن إسماعيل، عن أبي الحسن (عليه السلام)، قال: سألته عن المذي؟ فأمرني بالوضوء منه، ثم أعدت عليه سنة أخرى، فأمرني بالوضوء منه، وقال: إن عليا (عليه السلام) أمر المقداد أن يسأل رسول الله (صلى الله عليه وآله) واستحيى أن يسأله، فقال: فيه الوضوء: قلت: وإن لم أتوضأ، قال: لا بأس.

(Wasael ash shia)

وعن اسحاق بن عمار في الصحيح عن الصادق (عليه السلام) قال: ” سألته عن المذي فقال ان عليا (عليه السلام) كان رجلا مذاء واستحيى ان يسأل رسول الله (صلى الله عليه وآله) لمكان فاطمة (عليها السلام) فامر المقداد ان يسأله وهو جالس فسأله فقال له ليس بشئ “.

(source)

Comment: Here we find that Ali(ra) didn’t consider himself to be a possessor of Ilm Ghayb, because he asked his friend to ask a ruling with Prophet(Saw). If he was a possessor of Ilm Ghayb, then there wouldn’t have been any need to do so.

D. Sahi muslim Bk 8, Number 3407: Ali (Allah be pleased with him) reported having said this: Messenger of Allah, why is it that you select (your wife) from among the Quraish, but you ignore us (the nearest of the kin)? Thereupon he said: Have you anything for me (a suitable match for me)? I said; Yes, the daughter of Hamza, whereupon Allah’s Messenger (may peace be upon him) said: She is not lawful for me, for she is the daughter of my brother by reason of fosterage.

Comment: Here we find that Ali(ra)’s opinion was disregarded since it was incorrect. If Ali(ra) possessed Ilm Ghayb then he wouldn’t have given an incorrect opinion.

E. Sahi Bukhari 3.783: Narrated Ibn `Umar: Once the Prophet went to the house of Fatima but did not enter it. `Ali came and she told him about that. When ‘Ali asked the Prophet about it, he said, “I saw a (multicolored) decorated curtain on her door. I am not interested in worldly things.” `Ali went to Fatima and told her about it. Fatima said, “I am ready to dispense with it in the way he suggests.” The Prophet ordered her to send it to such and such needy people. ”

F. Sahi Bukhari 3.784: Narrated `Ali: The Prophet gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my wives.”

G. Sahi Muslim Bk 39, Number 5162:Ali b. Abu Talib reported that Allah’s Messenger (may peace be upon him) gave me to wear a garment in the form of silk cloak. I went out wearing it, but saw signs of anger on his face, so I tore it and distributed it amongst my women.

Comment: Here we find that Ali(ra) did some of the things which was disliked or made Prophet(saw) angry. If Ali(ra) had Ilm Ghayb then he wouldn’t have done such things. Thus from all these examples we find that Ali(ra) didn’t believe that he had knowledge of unseen, just like Ahlesunnah believes, which is contradictory to the belief of Shias.

 

7. Like Ahlesunnah even Imam believed that the famous Shia narrator Zurara ibn Ayun was a Rafidi

Yaqub ibn Sufyan in his “al-Marifat wat Tareeh” narrated:

دَّثَنَا أَبُو بَكْرٍ ، قَالَ : ثنا سُفْيَانُ ، قَالَ : قَالَ : ابْنُ السَّمَّاكِ : أَرَدْتُ الْحَجَّ ، فَقَالَ لِي زُرَارَةُ بْنُ أَعْيَنَ أَخُو عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ : إِذَا لَقِيتَ جَعْفَرَ بْنَ مُحَمَّدٍ فَأَقْرِئْهُ مِنِّي السَّلَامَ ، وَقُلْ لَهُ : أَخْبِرْنِي فِي الْجَنَّةِ أَنَا أَمْ فِي النَّارِ ؟ قَالَ : فَلَقِيتُ جَعْفَرَ بْنَ مُحَمَّدٍ ، فَقُلْتُ لَهُ : يَا ابْنَ رَسُولِ اللَّهِ أَتَعْرِفُ زُرَارَةَ بْنَ أَعْيَنَ ؟ قَالَ : نَعَمْ ، رَافِضِيٌّ خَبِيثٌ.

قَالَ : قُلْتُ : إِنَّهُ يُقْرِئُكَ السَّلَامَ ، وَيَقُولُ : أَخْبِرْنِي فِي الْجَنَّةِ أَنَا أَمْ فِي النَّارِ ؟ قَالَ : فَأَخْبِرْهُ أَنَّهُ فِي النَّارِ ، ثُمَّ قَالَ : وَتَعْلَمُ مِنْ أَيْنَ عَلِمْتَ أَنَّهُ رَافِضِيٌّ إِنَّهُ يَزْعُمُ أَنِّي أَعْلَمُ الْغَيْبَ ، وَمَنْ زَعَمَ أَنَّ أَحَدًا يَعْلَمُ الْغَيْبَ ، إِلَّا اللَّهَ عَزَّ وَجَلَّ فَهُوَ كَافِرٌ ، وَالْكَافِرُ فِي النَّارِ.

….from ibn Simak: I intended to make pilgrimage, and Zurara ibn Ayun, brother of Abdulmalik ibn Ayun said to me: If you would see Jafar ibn Muhammad pass to him my Salam, and say to him to answer, if I am going to be in the Heaven or in the Fire? Ibn Simak said: I reached Jafar ibn Muhammad, and said to him: O son of the prophet, do you know Zurara ibn Ayun, he said: Yes, RAFIDI AL-KHABITH. I said: He passed salam to you, and ask me to question you, if he is going to be in the heaven or in the fire?  Jafar said: He would be in the fire. And know how I understood that he is rafidi. He claimed that I know unseen. And whoever claims that someone knows unseen apart from Allah az-Wajal he is kaafir, and kaafir in the fire.

Ali ibn Madini relates: Sufyan ibn Uyaynah was told: Zurarah ibn Ayun narrates a book from Abu Jafar». Sufyan said: He didn’t ever see Abu Jafar, but he used to gather his ahadeeth.
( Salahudeen Ali Abd al-Mawjood «Sufyan ibn Uyyanah» p 134. Maktabah Darussalam).

Same opinion was reported from Sufyan Sawre. Zurarah didn’t see Abu Jafar. (Mizanul itidal 2/69/#2853)

 

8. Like Ahlesunnah even Imam Ali(ra)[1st Shia Imam] believed that Prophet(saw) and Ahlelbayt were created from clay.

Ali ibn Ibrahim has narrated from Ali ibn Hassa’n and Muhammad ibn Yahya from Salma ibn al-Khattab and others from Ali ibn Hassa’n from Ali ibn ‘Atiyya from Ali ibn Ri’ab who has narrated it in a marfu‘ manner from Amir al-Mu’minin Ali(as), who has said the following:“Allah has a canal below His Throne. Below the canal that is below His Throne is a light that brightens it up. On both edges of the canal there are two created spirits(Rooh). One is the Holy Spirit(Rooh) and the other is the Spirit(Rooh) from His command. Allah has ten (kinds) of clay; five from paradise and five from earth. He then explained the earth and the paradise. Then he said, ‘There is no prophet or angel that He has formed (Jabala) but that He has blown into them from one of those spirits(Rooh). He has formed the Prophet(saw), from one of those clays.’“I asked abu al-Hassan, the 1st, ‘What is Jablu?’ He said, ‘It is the creatures exclusive of us Ahl al-Bayt (family of Prophet Muhammad). Allah, the Most Majestic, the Most Gracious, has created us from ten clays and has blown into us from both the Spirits(Rooh) and has added fragrance to fragrance.’”(Al kafi H 1006, Ch. 94, h 3).

Comment: We see from this Shia hadeeth that, Prophet(saw) and Ahlelbayt were created from clay, unlike what some misinformed people claim, that they were created from Nur(light). Those who claim so aren’t aware of the fact that their belief is contrary to Quran, moreover their belief degrades the status of Ahlelbayt, because the best of creation(Asharful Makhluqat) are human beings who were created from clay, not the Jinn who were created from fire or Angels who were created from light(Nur). However we believe that Prophet(saw) is Nur(light) in the sense of the light of guidance, which is similar to Quran, as Quran too was called as Nur(light), but the light of guidance, but iin regards to their creation then it was from clay.

 

9. Like Ahlesunnah even Ali(ra)[1st shia Imam] believed that he didn’t have any secret or unique knowledge given by Prophet(saw) which was not granted to other sahaba. And that Ali(ra) believed that he wasn’t more knowledgable in comparision to Uthman (raa).

A. Sahi muslim Bk 22, Number 4876: Abu Tufail ‘Amir b. Withila reported: I was in the company of Ali b. Abi Talib, when a person came to him, and said: What was it that Allah’s Apostle (may peace be upon him) told you in secret? Thereupon he (hadrat Ali) was enraged and said: Allah’s Apostle (may peace be upon him) did not tell me anything in secret that he hid from people, except that he told me four things. He said: Com- mader of Faithful, what are these? He said: Allah cursed him who cursed his father; Allah cursed him who sacrificed for anyone besides Allah; and Allah cursed him who accommodates an innovator (in religion) ; and Allah cursed him who changed the minarets(the boundary lines)of the land.

B.

إِنَّ النَّاسَ وَرَائي، وَقَدِ اسْتَسْفَرُوني (1) بَيْنَكَ وَبَيْنَهُمْ، وَوَاللهِ مَا أَدْرِي مَا أَقُولُ لَكَ! مَا أَعْرِفُ شَيْئاً تَجْهَلُهُ، وَلاَ أَدُلُّكَ عَلَى أَمْر لاَ تَعْرِفُهُ، إِنَّكَ لَتَعْلَمُ مَا نَعْلَمُ، مَا سَبَقْنَاكَ إِلَى شَيْءٍ فَنُخْبِرَكَ عَنْهُ، وَلاَ خَلَوْنَا بِشَيْءٍ فَنُبَلِّغَكَهُ، وَقَدْ رَأَيْتَ كَمَا رَأَيْنَا، وَسَمِعْتَ كَمَا سَمِعْنَا، وَصَحِبْتَ رَسُولَ الله -صَلَّى اللهُ عَلَيْهِ وَآلِه- كَمَا صَحِبْنَا. وَمَا ابْنُ أَبِي قُحَافَةَ وَلاَ ابْنُ الْخَطَّابِ بِأَوْلَى بِعَمَلِ الْحَقِّ مِنْكَ، …..وَأَنْتَ أَقْرَبُ إِلَى رَسُولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِه وَسَلَّمِ- وَشِيجَةَ (2) رَحِمٍ مِنْهُمَا، وَقَدْ نِلْتَ مَنْ صَهْرِهِ مَا لَمْ يَنَالاَ. فَاللهَ اللهَ فِي نَفْسِكَ

Ali RAA said to Uthman RAA when he entered upon him: “The people are behind me and they have made me an ambassador between you and themselves; but by Allah, I do not know what to say to you. I know nothing which you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know, we have not come to know anything before you which we could tell you; nor did we learn anything in secret which we should convey to you. You have seen as we have seen and you have heard as we have heard. You sat in the company of the Prophet of Allah as we did. (Abu Bakr) Ibn Abi Quhafah and (`Umar) ibn al-Khattab were no more responsible for acting righteously than you, since you are nearer than both of them to the Prophet of Allah through kinship, and you also hold relationship to him by marriage which they do not hold.”[Shia book, Nahj ul Balagha, sermon 164]

Comment: So after reading this sermon we get to know that Ali(ra) believed that:

1.Uthman RAA knows what Ali RAA knows. They both Accompanied the Prophet PBUH and both learned from him from what they saw and heard. Prophet PBUH didn’t teach Ali RAA anything in secret so that he may tell Uthman RAA about it nor does he have divine hidden secret knowledge (Which the prophet PBUH entrusted only to him as Shiites claim).
2- Abu Bakr RAA and Umar RAA both did righteous deeds but Uthman RAA is entitled to do more since the Prophet PBUH married him two of his daughters.

 

10. Like Ahlesunnah even Imam Abul Hasan(ra)[8th Imam] affirmed the attributes of Allah without likening.

A. Narrated Kulayni in his “al-Kafi” 1/100-101:
محمد بن أبي عبد الله عن محمد بن إسماعيل عن الحسين بن الحسن عن بكر بن صالح عن الحسن بن سعيد عن إبراهيم بن محمد الخزاز ومحمد بن الحسين قالا: دخلنا على أبي الحسن الرضا ع فحكينا له أن محمد صلى الله عليه وآله رأى ربه في صورة الشاب الموفق في سن أبناء ثلاثين سنة وقلنا: إن هشام بن سالم وصاحب الطاق و الميثمي يقولون: إنه أجوف إلى السرة والبقية صمد؟ فخر ساجدا لله ثم قال: سبحانك ما عرفوك ولا وحدوك فمن أجل ذلك وصفوك سبحانك لو عرفوك لوصفوك بما وصفت به نفسك سبحانك كيف طاوعتهم أنفسهم أن يشبهوك بغيرك اللهم لا أصفك إلا بما وصفت به نفسك ولا أشبهك بخلقك أنت أهل لكل خير فلا تجعلني من القوم الظالمين ثم التفت إلينا فقال: ما توهمتم من شيء فتوهموا الله غيره ثم قال: نحن آل محمد النمط الأوسط الذي لا يدركنا الغالي ولا يسبقنا التالي يا محمد إن رسول الله صلى الله عليه وآله حين نظر إلى عظمة ربه كان في هيئة الشاب الموفق وسن أبناء ثلاثين سنة يا محمد عظم ربي عز وجل أن يكون في صفة المخلوقين قال قلت: جعلت فداك من كانت رجلاه في خضرة؟ قال: ذاك محمد كان إذا نظر إلى ربه بقلبه جعله في نور مثل نور الحجب حتى يستبين له ما في الحجب إن نور الله منه أخضر ومنه أحمر ومنه أبيض ومنه غير ذلك يا محمد ما شهد له الكتاب والسنة فنحن القائلون به .

Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from Ibrahim ibn Muhammad al-Khazzaz and Muhammad ibn al-Husayn they both have said the following,  “We met Imam abu abu al-Hassan al-Rida (a.s.) and stated to him that Prophet Muhammad (s.a.) saw His Lord in the fashion of a full grown young man of thirty years and added that Hisham ibn Salim and Sahib al-Taq and al-Maythami say that He is hallow down to His navel and the rest is solid. The Imam bowed down to a prostrating position and then said, ‘(O Lord), Glory belongs to you they have not recognized You nor have they acknowledged Your Oneness thus, they attribute to You such things. (O Lord, Glory belongs to You, had they recognized You they would have attributed to You what you yourself have attributed to Yourself and they would not have considered You similar to things other than You. O Lord, I do not attribute to You anything other than what You have attributed to Yourself and do not consider You similar to Your creatures. To You belongs all good. Do not place me among the unjust ones.’ The Imam (a.s.) then turned to us saying, “Whatever you may imagine (make Wahm of) consider Allah some thing other than it.” He continued, ‘We, people of the family of the Prophet (s.a.), are the middle type and the criteria. Those who exceed can not catch up with us and those who follow can not go ahead of us. O Muhammad, when the messenger of Allah looked at the greatness of his Lord he was of the type of people as fully grown up as thirty years old people. O Muhammad, my Lord, the Majestic, the Glorious, is far greater than to be of the qualities of the creatures.” The narrator has said that I said, “May the Lord take my soul for your service, who was the one with his feet in the green?” The Imam said, “He was Prophet Muhammad (s.a.) when looked at his Lord with his heart He placed him in the light like that of the Hujub so he can see what is inside the Hujub. Of the light of Allah some are green, red, white and others. O Muhammad whatever has confirmation in the book and the Sunnah “we affirm it”.”[ This hadith is graded muwaththaq(reliable) by al-Majlisi in his book Mirat ul uqool: (1st hadith)

Same report was transmitted by Saduq in Tawhid p 113 via his own chain:
13 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن محمد بن إسماعيل البرمكي، عن الحسين ابن الحسن، عن بكر بن صالح، عن الحسين بن سعيد (2) عن إبراهيم بن محمد الخزاز، ومحمد بن الحسين، قالا: دخلنا على أبي الحسن الرضا عليه السلام فحكينا له ما روي أن محمدا صلى الله عليه وآله رأى ربه في هيئة الشاب الموفق في سن ابناء ثلاثين سنة رجلاه في خضرة

Comment: Like Ahlesunnah even Shia Imam preached the same beliefs of affirming the attributes of Allah which Allah himself have affirmed for him in his book and sunnah. Without consider that those attributes are similar to the creation, this is the creed of people on middle course i.e Ahlesunnah wal Jama’ah, unlike that of Shias.

B. Ibn Babaweyh al-Qummi narrated in his book “At-Tawhid” (p 100-101):

حدثنا محمد بن الحسن بن أحمد بن الوليد قال: حدثنا محمد بن يحيى العطار قال: حدثنا محمد بن أحمد قال: حدثنا محمد بن عيسى عن هشام بن إبراهيم قال: قال العباسي قلت له يعني أبا الحسن ع: جعلت فداك أمرني بعض مواليك أن أسألك عن مسألة قال: ومن هو؟ قلت: الحسن بن سهل قال: في أي شئ المسألة؟ قال: قلت في التوحيد قال: وأي شئ من التوحيد؟ قال: يسألك عن الله جسم أو لا جسم ؟ قال : فقال لي: إن للناس في التوحيد ثلاثة مذاهب مذهب إثبات بتشبيه و مذهب النفي ومذهب إثبات بلا تشبيه. فمذهب الاثبات بتشبيه لا يجوز ومذهب النفي لا يجوز والطريق في المذهب الثالث إثبات بلا تشبيه

(Chain) Abbasi said: “I said to him – it’s mean to Abul Hasan (alaihi salam) : “May I be your ransom, some of your mawaliya ordered me to ask your about issue”. He asked: “And who is that?”. I said: “al-Hasan ibn Sahl”. He said: “And what is issue about?”. I said: “About Tawhid”. He asked: “And what about tawhid?”  I said: “Question you about Allah, is He jism or not jism?”. And he (imam) said to me: “People in question of tawhid divided in 3 mazahib. (1) Mazhab isbat bi tashbih (accept and likening), (2) mazhab nafyi (rejection) and (3) mazhab isbat bila tashbih (accept without likening) . And mazhab isbat bi tashbih isn’t permitted, and mazhab an-nafyi isn’t permitted, the (correct) way in the 3-d mazhab isbat bila tashbih(accept without likening)”. See also “Biharul anwar” 3/304.

Comment: There is no doubt that it’s disbelief to accept sifaat(attributes) of Allah, and say that they are similar to the sifaat of His creation. That’s first mazhab in this hadith. Also it’s prohibited to reject any sifaat of Allah, that came to us in Quran or saheeh sunnah. This is second mazhab in this hadith which rejects the attributes, we can see modern shias upon this way. They reject such sifaat of Allah, like hand, face, eyes and etc. But all these sifaats are present in Holy Quran.[Shakir 38:75] He said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands? Are you proud or are you of the exalted ones?

[Shakir 54:13] And We bore him on that which was made of planks and nails
[Shakir 54:14] Sailing, before Our eyes, a reward for him who was denied.

And third and acceptable mazhab  in this hadith, that was described like “way” by imam, is mazhab that ahlesunnah wal jamaat is upon. We accept all sifaat from Quran and sahih sunnah, and we doesn’t liken them to any sifaat of creation.

 

11.  Like Ahlesunnah even Imams of Shias affirmed the Sifaat(attributes) of Allah, as reported in SHIA HADEETH.

A. Kafi by Kulayni. vol 1, p 209:

5 – عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن فضالة بن أيوب: عن أبي المغرا، عن محمد بن سالم، عن أبان بن تغلب قال:
سمعت أبا عبدالله (عليه السلام) يقول: قال رسول الله (صلى الله عليه وآله): من أراد أن يحيى حياتي، ويموت ميتتي ويدخل جنة عدن التي غرسها الله ربي بيده، فليتول علي بن أبي طالب وليتول وليه، وليعاد عدوه، وليسلم للاوصياء من بعده، فإنهم عترتي من لحمي ودمي، أعطاهم الله فهمي وعلمي، إلى الله أشكو [أمر] امتي، المنكرين لفضلهم، القاطعين فيهم صلتي، وأيم الله ليقتلن ابني لا أنالهم الله شفاعتي.

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Said from Fudala ibn Ayyub from abu a1-Maghra from Muhammad ibn Salim from Aban ibn Taghlib from abu Abdallah (a.s.) who has said the following: “The Messenger of Allah has said, Whoever would want to live like my living, die like I will die and enter the garden of Eden that my Lord has planted with His own hands, he must love (acknowledge the Divine authority of) Ali (a.s.) ibn abu Talib. He must love (acknowledge the Divine authority of his successor) those who love him, be the enemy of his enemies and submit in obedience to his successors after him because they are of my family and my flesh and blood. Allah has given them my understanding and knowledge. I appeal to Allah and complain to Him about the case of my peoples dealings, their denying the virtue and excellence of the Imams from my family. I complain to Allah for their disregard of my relation with them. By Allah, they will murder my son (al-Husayn (a.s.). May Allah deprive them of my intercession.

B.  Al-Qummi in “Qurub al-Isnaad” p 61:

193 – وعنه عن صفوان الجمال عن أبي عبد الله ع قال : ” قال رسول الله صلى الله عليه وآله : عن يمين الله – وكلتا يديه يمين – عن يمين العرش قوم على وجوههم نور لباسهم من نور على كراسي من نور فقال له علي : يا رسول الله من هؤلاء ؟ فقال له : شيعتنا وأنت إمامهم ”

From Abu Abdullah (alaihi salam): “Messenger of Allah (sallalahu alaihi wa alihi) said: “From the right of Allah – AND HIS BOTH HANDS ARE RIGHT – at the right side of Arsh in the doomsday would be group, their faces would be shine, their clothes would be (from) light, (they would be) upon the chairs from light”. And Ali said to him: Who are they O messenger of Allah? He said: Your shias and you are their imam”.

C.

3-144 حدثنا الحسن بن عبد الله بن سعيد العسكري قال: أخبرنا محمد بن عبدالعزيز قال: حدثنا الحسن بن محمد الزعفراني قال: حدثنا عبيدة بن حميد قال: حدثني أبوالزعراء عن أبي الاحوص، عن أبيه مالك بن نضلة قال: قال رسول الله صلى الله عليه وآله: الايدي ثلاث فيد الله عز وجل العليا ويد المعطي التي تليها، ويد السائل السفلى، فأعط الفضل ولا تعجز نفسك.
Al-Hassan ibn Abdullah ibn Sa’id al-Askari narrated that Muhammad ibn Abdul Aziz quoted Al-Hassan ibn Muhammad al-Za’ferani, on the authority of Ubaydat ibn Hamid, on the authority of Abul Za’ra on the authority of Abil Ahvas, on the authority of his father Malik ibn Nazlat that God’s Prophet (MGB) said, “There are three hands. First and foremost is the Honorable the Exalted God’s Hand. And the hand of the donor which is near it. And then there is the lower hand which is that of the beggar. Then give in charity (from what is in excess of your and your family’s need) and do not belittle yourself (by overdoing charity such that you yourself become needy.” ( Al Khisal, page 236)

D. In the famous shia supplication of Kumayl(Dua Kumayl) we read:

وَبِوَجْهِكَ الْبَاقِي بَعْدَ فَنَاءِ كُلِّ شَيٍْء

And by Your face, which subsists after the annihilation of all things

وَبِنُورِ وَجْهِكَ الَّذِي أَضَاءَ لَهُ كُلُّ شَيٍْء

And by the light of Your face, through which all things are illumined!

E. In the shia book “Sahifa sajadiya al-kamila”. In the chapter “The Whispered Prayer of the Lovers ” we can read (On-line):

إلهِي فَاجْعَلْنا مِمَّنِ اصْطَفَيْتَهُ لِقُرْبِكَ وَوِلايَتِكَ، وَأَخْلَصْتَه لِوُدِّكَ وَمَحَبَّتِكَ، وَشَوَّقْتَهُ إلى لِقَآئِكَ، وَرَضَّيْتَهُ بِقَضآئِكَ، وَمَنَحْتَهُ بِالنَّظَرِ إلى وَجْهِكَ،

My God, place us with him whom Thou hast chosen for Thy nearness and Thy friendship, purified through Thy affection and Thy love, given yearning for the meeting with Thee, made pleased with Thy decree, granted gazing upon Thy face..

F. Abu Basir said that he told Imam Sadiq (a.s): “I have been told that God will not take away anyone’s eyesight unless He grants him a reward in Heaven.” Imam Sadiq (a.s) said: “There is some thing there (in Heaven) that is even better.” Abu Basir asked: “What is it?” The Imam (a.s) replied: “It is seeing God’s face.”(Shia book, MISHKAT UL-ANWAR FI GHURAR AL-AKHBAR page 24, by Hassan ibn Fazl ibn Hassan Tabarsi)

G. Narrated by Kulayni in “Kafi” 1/126:

4 – علي بن محمد، عن سهل بن زياد، عن محمد بن عيسى قال: كتبت إلى أبي الحسن علي بن محمد (عليهما السلام): جعلني الله فداك يا سيدي قد روي لنا: أن الله في موضع دون موضع على العرش استوى، وأنه ينزل كل ليلة في النصف الاخير من الليل إلى السماء الدنيا، وروي: أنه ينزل عشية عرفة ثم يرجع إلى موضعه، فقال بعض مواليك في ذلك: إذا كان في موضع دون موضع، فقد يلاقيه الهواء ويتكنف عليه والهواء جسم رقيق يتكنف على كل شئ بقدره، فكيف يتكنف عليه جل ثناؤه على هذا المثال؟ فوقع (عليه السلام): علم ذلك عنده (2) وهو المقدر له بما هو أحسن تقديرا واعلم أنه إذا كان في السماء الدنيا فهو كما هو على العرش، والاشياء كلها له سواء علما وقدرة وملكا وإحاطة.
وعنه، عن محمد بن جعفر الكوفي، عن محمد بن عيسى مثله.

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Isa who has said the following.
“I wrote to Imam abu al-Hassan, Ali ibn Muhammad (a.s.) to clarify a question. May Allah take my soul in your service, O my master, it is narrated to us that Allah is in one place and not in another place on Arsh, (the Throne) resting. He comes down to the sky above the earth every night during the last half of the night. It is narrated that He comes down at the ninth evening of the month of Dhul Hajj and then He returns back to His place. Certain individuals among your friends have said that if He would be found in certain places and not in other places the air must have come in contact with Him and would surround Him because air is a thin form of body that surrounds everything proportionate to its size. How then the air would surround Allah, the Most Holy and the Most High, According to this assumption? The Imam replied in writing, “He has the knowledge of this. He is the best One in having the true measurements of all things. You must, However, note that His being in the sky over the earth is just as He on the Throne. All things to Him are the same in the matters of His knowledge and power, domination and control.”

Muhammad ibn Jafar al-Kufi has narrated from Muhammad ibn Isa a similar Hadith

Majlese said weak about first chain, and said sahih ala thahir about second way of transmission.

H. Kulayni in “Kafi” 1/126-127, and authenticated by Majlese in “Mirat” 1/67.

5 – عنه، عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن يعقوب بن يزيد عن ابن أبي عمير، عن ابن اذينة، عن أبي عبدالله (عليه السلام) في قوله تعالى: ” ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ” فقال، هو واحد واحدي الذات، بائن من خلقه، وبذاك وصف نفسه، ” وهو بكل شئ محيط ” بالاشراف والاحاطة والقدرة ” لا يعزب عنه مثقال ذرة في السماوات ولا في الارض ولا أصغر من ذلك ولا أكبر ” بالاحاطة والعلم لا بالذات لان الاماكن محدودة تحويها حدود أربعة فإذا كان بالذات لزمها الحواية.

It is narrated from him (the narrator of the above Haddith) from a group of our people from Ahmad ibn Muhammad ibn Khalid from Yaqub ibn yazid from ibn abu Umayr from ibn Udhaynah from Imam abu Abdallah (a.s.) who has said the following: It is about the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth. . .” (58:7). “He is One, the One only in His Own-self. He is different from His creatures and as such He has said about His Own-Self. He has control over all things through His presence, control and power. Nothing as small as an atom in the heavens or earth is absent from Him, not even things smaller or bigger. It is all through His control and knowledge not by His-self. It is because the places are limited by the four boundaries. If it would be by His-self it would limit Him.

Comment: We have seen many people who use those verses to proof that Allah is bizatehe(with his ownself) everywhere (authubillah). Alhamdulillah imam explained it exactly as Ahlesunnah understand that verse that Allah is everywhere by His control and knowledge and not by His-self.

I. We read in Shia book Al-Khisal:

THREE CHARACTERISTICS EACH OF WHICH WOULD CAUSE ONE TO BE UNDER THE SHADE OF THE HONORABLE THE EXALTED GOD’S THRONE
(The compiler of the book narrated) that his father – may God be pleased with him – narrated that Muhammad ibn Ahmad ibn Ali ibn al-Salt quoted Ahmad ibn Muhammad ibn Khalid, on the authority of Isma’il ibn Mihran, on the authority of Othman ibn Jabalat, on the authority of Abi Hamzih al-Somali, on the authority of Abi Ja’far al-Baqir (MGB) that God’s Prophet (MGB) said, “There are three qualities having each of which would cause one to be under the Shade of the Honorable the Exalted God (on the Resurrection Day) on the day in which there is no shade but God’s Shade. The first characteristic is to grant to people what you expect of them. The second characteristic is to only do what pleases God, and not do what would raise God’s Wrath. The third characteristic is not to express the faults of one’s Muslim brothers in their absence, unless one first removes such faults from himself. It is better to attend to the improvement of one’s own faults than to seek out other people’s faults.” (Al Khisal, page 148)

J. Muhammad ibn Musa ibn al-Mutevakil – may God be pleased with him – narrated that Abdullah ibn Ja’far al-Homayry quoted on Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of someone who narrated on the authority of Aba Abdullah as-Sadiq (MGB), “There are three groups of genies: those with the angels; those with the birds flying in the sky; and those with dogs and snakes. There are three groups of men: those who will be in the Shade of the Throne on the Day in which there is no shade except for His Shade; those for whom there shall be a Reckoning and punishment; and those whose faces are that of the people, but their hearts are that of the Satans.(Al Khisal, page 264)

 

12. Like Ahlesunnah even Imams of Shias believed in Uluw of Allah 

A. Shia shaykh Abu Jafar al-Barqi (d 274), in his book “al-Mahasin” (1/231-231) narrated from Abu Basir, which reported from one of Imams:

لا تكذبوا الحديث إذا أتاكم به مرجئ ولا قدري ولا حروري ينسبه إلينا ، فإنكم لا تدرون لعله شئ من الحق فيكذب الله فوق عرشه
Don’t reject hadith which ascribed to us, if it come to you from muriji, or qadari, or haruri. Because you don’t know, perhaps things from the truth (in those reports)AND (BY REJECTING IT) YOU WOULD LIE UPON ALLAH (WHO IS) BEYOND THE ARSH.

B.
و روى الصدوق في العلل بإسناده الصحيح عن أبي بصير عن أحدهما عليهما السلام قال:
لا تكذبوا بحديث أتاكم به مرجى‏ء و لا قدري و لا خارجي نسبه إلينا، فإنكم لا تدرون لعله شي‏ء من الحق فتكذبوا الله عز و جل فوق عرشه
And narrated al Sadooq(ra) in al Illal (Illul ul sharai) with sahih (authentic) sanad (chain of narration) from Abi Baseer from one of the 2 Imams(as) said: Don’t reject hadith which has come to you people through murj’i, qadari and kharji attributed to us, for verily you people don’t know for it is something from the truth AND (BY REJECTING IT) YOU WOULD LIE UPON ALLAH (WHO IS) BEYOND THE ARSH.

Comment: So like Ahlesunnah even shia Imams believed in Uluw of Allah, unlike the shias who reject it.

 

13. Like Ahlesunnah even Imam Rida(ra) , Imam Zainul Abedin(ra)[8th , 4th shia Imam] believed that Allah could be seen in doomsday.

A. Shia shaykh al-Barqi narrated in his “al-Mahasin” (p 60), and shaykh Azizullah al-Utardi quoted from him in “Musnad ar-Rida” (1/95):

101- عنه عن بكر بن صالح عن أبي الحسنالرضا (ع) قال من سره أن ينظر إلى الله بغير حجاب و ينظر الله إليه بغير حجاب فليتولآل محمد و ليتبرأ من عدوهم و ليأتم بإمام المؤمنين منهم فإنه إذا كان يوم القيامة نظر الله إليه بغير حجاب و نظر إلى الله بغير حجاب .

From Abul Hasan al-Rida (alaihi salam): Who wants to look at Allah without obstacle and Allah looks at him without obstacle, let him to befriend with family of Muhammad and be (far) away from their enemies, and follow Imam of believers from amongst them, (and if he would do that) in the doomsday Allah would look at him without obstacle and he would look at Allah without obstacle.

B.  Below you would see some quotes from one of the most authentic shia books “Sahifa sajadiya al-kamila”. That’s a book of prays that attributed to imam Ali ibn Hussain ibn Ali ibn Abu Talib[4th Shia Imam) (may Allah be pleased with all of them).

In the chapter “The Whispered Prayer of the Lovers ” we can read (On-line):

إلهِي فَاجْعَلْنا مِمَّنِ اصْطَفَيْتَهُ لِقُرْبِكَ وَوِلايَتِكَ، وَأَخْلَصْتَه لِوُدِّكَ وَمَحَبَّتِكَ، وَشَوَّقْتَهُ إلى لِقَآئِكَ، وَرَضَّيْتَهُ بِقَضآئِكَ، وَمَنَحْتَهُ بِالنَّظَرِ إلى وَجْهِكَ، وَحَبَوْتَهُ بِرِضاكَ، وَأَعَدْتَهُ مِنْ هَجْرِكَ وَقِلاكَ، وَبَوَّأْتَهُ مَقْعَدَ الصِّدْقِ فِي جَوارِكَ، وَخَصَصْتَهُ بِمَعْرِفَتِكَ، وَأَهَّلْتَهُ لِعِبادَتِكَ، وَهَيَّمْتَ قَلْبَهُ لإرادَتِكَ، وَاجْتَبَيْتَهُ لِمُشاهَدَتِكَ، وَأَخْلَيْتَ وَجْهَهُ لَكَ، وَفَرَّغْتَ فُؤادَهُ لِحُبِّكَ، وَرَغَّبْتَهُ فِيمَا عِنْدَكَ، وَأَلْهَمْتَهُ ذِكْرَكَ، وَأَوْزَعْتَهُ شُكْرَكَ، وَشَغَلْتَهُ بِطاعَتِكَ، وَصَيَّرْتَهُ مِنْ صالِحِي بَرِيَّتِكَ، وَاخْتَرْتَهُ لِمُناجاتِكَ، وَقَطَعْتَ عَنْهُ كُلَّ شَيْء يَقْطَعُهُ عَنْكَ
2. My God, place us with him whom Thou hast chosen for Thy nearness and Thy friendship, purified through Thy affection and Thy love, given yearning for the meeting with Thee, made pleased with Thy decree, granted gazing upon Thy face, shown the favour of Thy good pleasure, given refuge from separation from Thee and Thy loathing, settled in a sure sitting place in Thy neighbourhood, singled out for true knowledge of Thee, made worthy for worship of Thee, whose heart Thou hast captivated with Thy will, whom Thou hast picked for contemplating Thee, whose look Thou hast made empty for Thee, whose breast Thou hast freed for Thy love, whom Thou hast made desirous of what is with Thee, inspired with Thy remembrance, allotted thanksgiving to Thee, occupied with obeying Thee, turned into one of Thy righteous creatures, chosen for whispered prayer to Thee, and from whom Thou hast cut off all things which cut him off from Thee!

C. Shia book, Sahifa Sajjadiya, In chapter “The Whispered Prayer of those asking for Mediation” you can read (On-Line):

1 ـ إلهِي لَيْسَ لِي وَسِيلَةٌ إلَيْكَ إلاَّ عَواطِفُ رَأفَتِكَ، وَلا لِي ذَرِيعَةٌ إلَيْكَ إلاَّ عَوارِفُ رَحْمَتِكَ، وَشَفاعَةُ نَبِيِّكَ نَبِيِّ الرَّحْمَةِ، وَمُنْقِذِ الأُمَّةِ مِنَ الْغُمَّةِ، فَاجْعَلْهُما لِي سَبَباً إلى نَيْلِ غُفْرانِكَ، وَصَيِّرْهُمَا لِي وُصْلَةً إلَى الْفَوْزِ بِرِضْوانِكَ، وَقَدْ حَلَّ رَجآئِي بِحَرَمِ كَرَمِكَ، وَحَطَّ طَمَعِي بِفِنآءِ جُودِكَ. فَحَقِّقْ فِيكَ أَمَلِيْ وَاخْتِمْ بِالْخَيْرِ عَمَلِي، وَاجْعَلْنِي مِنْ صَفْوَتِكَ الَّذِينَ أَحْلَلْتَهُمْ بُحْبُوحَةَ جَنَّتِكَ، وَبَوَّأْتَهُمْ دارَ كَرامَتِكَ وَأَقْرَرْتَ أَعْيُنَهُمْ بِالنَّظَرِ إلَيْكَ يَوْمَ لِقآئِكَ، وَأَوْرَثْتَهُمْ مَنازِلَ الصِّدْقِ فِي جِوارِكَ
1. My God, I have no mediation with Thee but the tender acts of Thy clemency, nor any way to come to Thee but the gentle favours of Thy mercy and the intercession of Thy Prophet, the prophet of mercy, who rescued the community from confusion. Make these two my tie to attaining Thy forgiveness and let them take me to triumph through Thy good pleasure! My hope has dismounted in the sacred precinct of Thy generosity, my craving has alighted in the courtyard of Thy munificence. So actualize my expectation from Thee, seal my works with good, and place me among Thy selected friends, those whom Thou hast set down in the midst of Thy Garden, and settled in the abode of Thy honour, whose eyes Thou hast gladdened by gazing upon Thee on the day of meeting Thee, and whom Thou hast made heirs to the sure stations in Thy neighbourhood!

D. Sahi book Sahifa Sajjadiya,  in chapter “The Whispered Prayer of the Abstainers” you can read (On-line):

لهِي فَزَهِّدْنا فِيها، وَسَلِّمْنا مِنْها بِتَوْفِيقِكَ وَعِصْمَتِكَ، وَانْزَعْ عَنَّا جَلابِيبَ مُخالَفَتِكَ، وَتَوَلَّ أُمُورَنا بِحُسْنِ كِفايَتِكَ، وَأَوْفِرْ مَزِيدَنا مِنْ سَعَةِ رَحْمَتِكَ، وَأَجْمِلْ صِلاتِنا مِنْ فَيْضِ مَواهِبِكَ، وَاغْرِسْ فِي أَفْئِدَتِنا أَشْجارَ مَحَبَّتِكَ، وَأَتْمِمْ لَنا أَنْوارَ مَعْرِفَتِكَ، وَأَذِقْنا حَلاوَةَ عَفْوِكَ، وَلَذَّةَ مَغْفِرَتِكَ، وَأَقْرِرْ أَعْيُنَنا يَوْمَ لِقآئِكَ بِرُؤْيَتِكَ، وَأَخْرِجْ حُبَّ الدُّنْيا مِنْ قُلُوبِنا كَما فَعَلْتَ بِالصَّالِحِينَ مِنْ صَفْوَتِكَ، وَالأَبْرارِ مِنْ خاصَّتِكَ بِرَحْمَتِكَ يا أَرْحَمَ الرَّاحِمِينَ، وَيا أَكْرَمَ الأَكْرَمِينَ.
My God, induce us to renounce it and keep us safe from it by Thy giving success and Thy preservation from sin. Strip from us the robes of opposing Thee, attend to our affairs through Thy good sufficiency, amplify our increase from the boundless plenty of Thy mercy, be liberal in our gifts from the overflow of Thy grants, plant in our hearts the trees of Thy love, complete for us the lights of Thy knowledge, give us to taste the sweetness of Thy pardon and the pleasure of Thy forgiveness, gladden our eyes on the day of meeting Thee with the vision of Thee, dislodge the love of this world from our spirits, just as Thou hast done for the righteous, Thy selected friends, and for the pious, those whom Thou hast singled out! O Most Merciful of the merciful, O Most Generous of the most generous!

Comment: So we find that Imams of Shias also believed like Ahlesunnah, that Allah could be seen in the day of Judgement(not in this world). Unlike the shias who reject this belief.

 

14.  Like Ahlesunnah even Imam Zain ul abedin(ra), Imam Baqir(ra), Imam Jafar(ra) [4th, 5th , 6th Shia Imams] believed that Quran is speech of Allah.

عن جعفر بن محمد عن أبيه عن علي بن الحسين أنه قال في القرآن: ليس بخالق ولا مخلوق ولكنه كلام الله عز وجل
Ja’far bin Muhammad narrated from his father from ‘Ali bin Al-Hussain, who said of the Qur’an: “It has no creator and it is not creation, but it is the Speech of Allah ‘Azza wa Jal.” [This narration is found in ‘Sharh usool I’tiqaad’ of Al Lalaka’i, 2/237-238]

Similarly we read in Shia book:

Al-Kashshi said: Hamdooyah and Ibrahim both said: Mohammed bin Eisa said: Hisham Al-Mashriqi told me that he went to Abu Al-Hasan (Al-Redha) Al-Khorasani (as) and said: The people of Al-Basra ask about speech (the speech of Allah), so they said, Yunus (bin Abdulrahman) says: It is not created. He said: This is true, for the speech is not created, didn’t they hear my father Ja’afar say when he was asked about the Qur’an, is it a creator or uncreated? He said: It is not a creator or a creation, but it is the speech of Allah. (Rijal Kashi p. 347)

In Sunni book Sareeh Al-Sunnah by Al-Tabari, and we find the exact same narration.

Al-Tabari said: Musa bin Sahl Al-Ramli said: Musa bin Dawud said: Ma’bad Abu Abdulrahman from Mu’awiyah bin Ammar said: I asked Ja’afar bin Mohammed (ra) that they ask if the Qur’an was a creator or created? He said: It is not a creation or a creator, but it is the speech of Allah. (p. 22) [Al-Bayhaqi authenticated this report and said that it is a famous narration by Ja’afar.]

 

15. Like Ahlesunnah even Shia Imams believed in the ahadees, that Allah created Adam in his Image.

Now here are a two aHaadeeth of people relating the hadeeth to Shia Imaams, and look at their response. They will also give a brief ta’wil (commentary) on what the Prophet (صلى الله عليه وآله وسلم) meant when he said this.

A. Here is the commentary / meaning of this hadeeth from Shia Imaams:

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن علي بن معبد عن الحسين بن خالد قال قلت للرضا ع يا ابن رسول الله ص إن الناس يروون أن رسول الله ص قال إن الله عز و جل خلق آدم على صورته فقال قاتلهم الله لقد حذفوا أول الحديث إن رسول الله ص مر برجلين يتسابان فسمع أحدهما يقول لصاحبه قبح الله وجهك و وجه من يشبهك فقال ص له يا عبد الله لا تقل هذا لأخيك فإن الله عز و جل خلق آدم على صورته

I said to Al-RiDaa (عليه السلام): ‘O son of the Messenger of Allaah (صلى الله عليه وآله وسلم). The people narrate that the Messenger of Allaah (صلى الله عليه وآله وسلم) said: “That Allaah (عَزَّ وَ جَلَّ) created Adam in His image.” So he(عليه السلام) said: ‘May God kill them! They have deleted the beginning (part) of the hadeeth. The Messenger of Allaah (صلى الله عليه وآله وسلم) passed by two men who were abusing each other.  He (صلى الله عليه وآله وسلم)heard one of his companions say, ‘May Allaah deform your face and of everyone who resembles you!’  So he (صلى الله عليه وآله وسلم) said to him: ‘O `Abd Allaah! Do not say this to your brother since indeed Allaah (عَزَّ وَ جَلَّ) created Adam in His image.’”

[Source: Al-Sadooq, `Uyoon Al-Akhbaar Al-RiDaa, vol. 1, ch. 11, pg. 119, hadeeth: 12;  Al-Sadooq, Al-TawHeed, ch. 12, pg. 152, hadeeth # 12]

B.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّا يَرْوُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ وَ اصْطَفَاهَا اللَّهُ وَ اخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَ الرُّوحَ إِلَى نَفْسِهِ فَقَالَ بَيْتِيَ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏
“I asked Abaa Ja`far (عليه السلام) about which they narrate that Allaah created Adam in His image. So he (عليه السلام) said: ‘It is created in a new image, and Allaah chose and selected it over the other various images and He joined to it himself like the joining of the ka`bah to itself, and the soul to itself. So it said: ‘My House, and we have blown my spirit in him’” [Source:  Al-Sadooq, Al-TawHeed, ch. 6, pg. 103, hadeeth # 18.]

 

16. Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam]  and Imam al Rida(ra)[8th Shia Imam] debunked the Shia belief of Wilayet Takweeniyah.

A. حدثنا محمد بن علي ماجيلويه (ره) قال: حدثنا علي بن إبراهيم بن هاشم عن أبيه عن ياسر الخادم قال: قلت للرضا عليه السلام ما تقول في التفويض؟ فقال: إن الله تبارك وتعالى فوض إلى نبيه (ص) أمر دينه فقال: (ما آتيكم الرسول فخذوه وما نهيكم عنه فانتهوا)  فاما الخلق والرزق فلا، ثم قال عليه السلام: إن الله عز وجل يقول: (الله خالق كل شئ) وهو يقول: (الله الذي خلقكم ثم رزقكم ثم يميتكم ثم يحييكم قل هل من شركائكم يفعل من ذلكم من شئ سبحانه وتعالى عما يشركون Told us Muhammad b. ali Majiloweh (ra) who said: Told us ali b. Ibrahim b. Hashim from his father from Yasser the servant who said: I said to Imam al Redha (as): “What do you say about al tafwidh (the belief that Allah has delegated the affairs of creation to His chosen people)?” So [Imam (as)] said: “Indeed Allah (swt) delegated to His (swt) prophet command of His (swt) religion.” Then [Imam (as)] said: “So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.” (Al Qur’an 59:7, Abdullah Yusuf Ali’s translation), as for the creation and the sustenance, then no.” Then [Imam (as)] said: “Indeed Allah (swt) says (in al Qur’an 13:16): “Allah is the Creator of all things”, and He (swt) says (in al Qur’an 30:40, Abdullah Yusuf ali translation): “It is God Who has created you: further, He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) “Partners” who can do any single one of these things? Glory to Him! and high is He above the partners they attribute (to him)!” (Shia book,Uyun akhbar al redha)

B.  Zararah narrates that he asked Imam Jaafar that a person from the progeny of Abdullah ibn Saba believes in tafweedh. Imam Jaafar asked “What is tafweedh? I said “It is that Allah created Muhammad and Ali only. And than he entrusted them all the duties (امور). Now these two create, they feed, they give life, and they take life. On this , the Imam said: Enemy of Allah is lying , when you meet him then recite before him this verse of surah Al rad “Or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme.” quran (13:16) [Shia book, Aitqadat, Page 101, by Shaikh Sadooq]

Comment: Here we find that just like Ahlesunnah even Shia Imam disassociated himself from the shias who believed in Tafweedh, which is similar to the believe in wilayat takweeniyah, in which present day shia believe.

 

17. Lessons on Tawheed from Imam Ali(ra), Imam Sajjad(ra) & Abu Abdullah(ra)[1st, 4th & 6th Shia Imams]  are same as what Ahlesunnah preach.

A. Hurr al-Amili in “Wasael ush shia” 28/341-342:
ـ وعن محمد بن الحسن ، عن الصفار ، عن الحسن بن موسى الخشاب ، عن يزيد بن إسحاق شعر ، عن عباس بن يزيد ، عن أبي عبدالله ( عليه السلام ) قال : قلت له : إن هؤلاء العوام يزعمون أن الشرك أخفى من دبيب النمل في الليلة الظلماء على المسح الأسود ، فقال : لا يكون العبد مشركا حتى يصلي لغير الله ، أو يذبح لغير الله ، أو يدعو لغير الله عزّ وجلّ  –
And from Muhammad b. al-Hasan from as-Saffar from al-Hasan b. Musa the wood merchant from Yazid b. Ishaq Sha`ar from `Abbas b. Yazid from Abu `Abdillah(as).  He said: I said to him: Verily these `awamm claim that shirk is more obscure than the creeping of the ant in a dark night upon the black haircloth.  So he(as) said: The servant is not a mushrik until he prays to other than Allah, or slaughters (an animal) for other than Allah, or supplicates to other than Allah `azza wa jalla. (Shia book, wasail ush shia).

Comment: Like Ahlesunah even the Imam of Shias believed that supplicating(making dua) to anyone besides Allah is Shirk. This shows where the shias stand who day and night make dua to Ahlebayt for their needs. Dua(supplication) is an act of worship, which is reserved only for Allah, if anyone makes dua to anyone besides they he/she is worshipping them, though unknowingly and unintentionally.

B. In book “Dua adabuha atharuha” by Markaz ar-Risala, page 5 we read:
قال الإمام الصادق (عليه السلام): (إن الدعاء هو العبادة) ثم تلا هذه الآية الكريمة التي تعبر عن هذا المعنى، وقال: (هي والله العبادة، هي والله العبادة
Imam as-Sadiq(as) said:”Dua is worship” then he read 3 times verse (Ghafir 60) and said: By Allah its worship, by Allah its worship. [Dua adabuha atharuha]

This is the reason that when a renowned Shia scholar realized this fact these were his answers to the questions of Shias. Shia Ayatullah Fadlullah answered these questions on his official website[Source of the answers]

Question: If I can ask Allah (The Most Exalted) and Imam Ali (a.s.) for a need, who is worthier to be asked, Allah or Imam Ali (a.s.)? Or, can we say that there is no priority?

Answer: Allah is the only one Whom we should ask for our needs, where as, asking Imam Ali (a.s.) only for the needs while, believing that he is the one who answers them, is considered as ascribing him as (a.s.) a partner for Allah.  ( Publish Date: 11/28/2006 9:03:13 AM “) “

Question: Is it prohibited according to Islamic law to say “o Ali” (ya Ali)?

Answer: It is not prohibited to say (ya Ali), as long as the supplication is not addressed to anyone except to Allah and Ahl El-Beit (a.s) are but the intercessors. Although the Niyyah (the intention) is so, it is better that one should not address in his supplication anyone except Allah. ( Publish Date: 8/17/2006 9:53:38 AM”)

Question: Is it permissible to supplicate and pray to the Imams with the intention that they are the means to Allah? If the answer is no, what is your opinion regarding this matter and what do you think about this Aya: {and seek mean of nearness to Allah}?

Answer: The supplication must be only addressed to Allah (The most Exalted) and this is what traditions of the Imams (a.s) have said. The Ayah refers to the means that guide to Allah and the Imams (a.s) are the guides to Allah because they know Allah, His religion and His message. Therefore, this Ayah does not mean that we have to address the supplication to the Imams and not to Allah (The Most Exalted). (Publish Date: 12/28/2006 1:42:10 PM”)

C.
وقال أميرالمؤمنين عليه السلام: (لا شفيع أنجح من التوبة
مصدر (من لا يحضره الفقيه للشيخ الصدوق: ج٣ ص٥٧٤ ب٢ ح٤٩٦٥، الاعتقادات في دين الإمامية للشيخ الصدوق: الصفحة ٤٤، نهج البلاغة للسيد الرضي الحكمة ٣٦٨، وسائل الشيعة للحر العاملي ج ١٥ص٣٣٤
Imam Ali (as) said: “No intercessor is more successful than the repentance (tawbah).” (Man la Yahduruhul Faqih by Shaikh Sadooq: Volume 3 Page 574 Section 2 Hadith 4965,Al Iteqadat by Shaikh Sadooq: Page 44, Nahjul Balagha by Syed al Rady: Saying no. 368, Wasail al Shia by Shaikh Hurr al Amili: Volume 15 Page 334).

D. Imam Sajad, Ali ibn Hussain(ra) said in the dua, which is attributed to him, in the book “as-Saheefa al-Kamila as-Sajadiyah” (p 245):
ولا وسيلة لنا إليك إلا أنت
Translation: And there is NO waseela for us to you EXCEPT (BY) YOU.

E. Best Tawassul/waseela according to Ali(ra)
إنّ أفضل ما توسل به المتوسلون إلى الله سبحانه وتعالى الإيمان به وبرسوله والجهاد في سبيله فإنه ذروة الإسلام، وكلمة الإخلاص إنها الفطرة، وإقامة الصلاة فإنها الملة، وإيتاء الزكاة فإنها فريضة واجبة، وصوم شهر رمضان فإنه جُنة من العقاب، وحج البيت واعتماره فإنهما ينفيان الفقر ويرحضان الذنب، وصلة الرحم فإنها مثراة في المال ومنساة في الأجل، وصدقة السر فإنها تكفر الخطيئة، وصدقة العلانية فإنها تدفع ميتة السوء، وصنائع المعروف فإنها تقي مصارع الهوان
The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu’l-’ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace. (Nahjul balagha Sermon 109)

F.
حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن أبي الصلت عبد السلام بن صالح الهروي عن علي بن موسى الرضا عن أبيه عن آبائه عن علي (ع) قال قال رسول الله (صلى الله عليه وآله) لله عز وجل تسعة وتسعون اسماً، من دعا الله بها استجاب له، ومن أحصاها دخل الجنة
Narrated to us Aḥmad b. Ziyād b. Ja`far al-Hamadānī said `Alī b. Ibrāhīm b. Hāshim from his father from Abī al-Ṣalt`Abd al-Salām b. Ṣāliḥ al-Harawī from `Alī b. Mūsa al-Riḍā from his father from his fathers from `Alī said, the Messenger of Allāh said: “For Allāh has ninety-nine (99) names, whoever does dua(supplication) by them, he will be answered. And whoever memorizes them will enter jannah.” [al-Ṣadūq, al-Tawḥīd, ch. 29, pg. 195, ḥadīth # 9, Grading: Muwathaq(reliable)]

G. Imam Zain ul Abideen (Ali bin Hussain) narrated: He saw a man at a space that was at the grave of the Prophet (pbuh) and he would go in it and supplicate. So he (Ali bin Husayn) prevented the man and instructed him saying,”Should I not tell you a Hadeeth which I heard from my father(Al Hussain(r.a) who in turn heard it from my grandfather (Ali (r.a)) who reported from Allah’s Messenger (pbuh) said: Do not take my grave as a place of celebration, nor your homes as graves, make Salat (blessing, graces, honours and mercy) upon me, for, your salutation (asking safety for me) will be conveyed to me from wherever you are.[Al-Mukhtdrah (the collection of Imam Al-Maqdasi Al-Hanbali ).[Taken from Kitab-e-Tawheed by Imam Mohammad, chapter 22].

 

18.Like Ahlesunnah Imam Hasan Askari(ra)[11th Shia Imam] believed that, Shirk in the Ummah is more subtle than the creeping of ants.

We read in Shia book:
ثم قال عليه السلام: الاشراك في الناس أخفى من دبيب النمل على المسح الاسود في الليلة المظلمة
Then (Imam Hasan al Askari)(as) said: “The polytheism(shirk) in the people is more subtle than crawling of the ant upon the black cloth in the dark night.(Tuhaf ul uqool ).

Comment: Unfortunately, the misnformed Shias take a similar ahadeeth narrated by Abubakr(ra) from Prophet(saw) in Sunni books, and they misinterpret it in a way that, they say that was said for Abubakr(ra) in specific. However this misunderstanding of theirs is due to their ignorance of Arabic grammar, The hadeeth was general for the Ummah, similar to what Imam Hasan al-Askari in his time said to  the people. For a much clear understanding we would like to quote the arabic text: (…. النبي صلى الله عليه و سلم فقال يا أبا بكر للشرك فيكم أخفى من دبيب النمل)[Trans: O Abubakr! Shirk amongst you(plural) is more hidden than the crawling of an ant…]. We see that Prophet(saw) used plural form of pronoun, which shows that He(saw) meant the Ummah not just Abubakr(ra) in specific. Had it been only for Abubakr(ra), then it would have been singular pronoun, not plural. Moreover, we read in another version of the hadeeth that it was regarding the Ummah. It is reported in al-Jaami as-Saghir Hadith #4934 that Rasulullah (saw) said: “Shirku’l-Khafi in the Muslim nation is more inconspicuous than the creeping of a black ant on a black stone in the darkness of the night.”And this inconspicuous Shirk is expiated by saying thrice the following sentences within a day and a night:“Allahumma inni a’udhu bika an ushrika bika wa-anaa a’alam, wa-astaghfiruka limaa laa a’alam” (O Allah, I take refuge in you lest I should commit Shirk with you knowingly, and I seek your forgiveness for what I do unknowingly).”[al-Jaami as-Saghir Hadith #4934]

 

19. Like Ahlesunnah even Imam Ali(ra) and Imam Hassan(ra)[ 1st and 2nd Shia Imams] Rejected the Important Shia belief of Raj’ah

A. Ibn Hajar al-Haythamee also metioned in his Majma’ az-Zawaa’id (2/10) with a good chain of narration that ‘Aasim bin Bahdalah said:

قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك
الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه
“I said to ‘al-Hasan bin ‘Alee: “The Shee’ah claim that ‘Alee will return.” He said: “Those liars have lied. For if we had known that, his women would not have married and we would not have divided his inheritance.”

Comment: Here Hassan(ra) disassociated himself from the shia belief of Raj’ah just like Ahlesunnah and even refuted the Shias.

B. Here’s a hadith sahih(authentic) present in Shia book from Ali(ra)[1st shia Imam] showing that the doctrine of Raj’ah is wrong:
عن محمّد بن الحسن بن الوليد ، عن الصفّار ، عن أحمد بن محمّد ، عن عثمان بن عيسى ، عن صالح بن ميثم ، عن عباية الأسدي ، قال : سمعت أمير المؤمنين ( عليه السلام ) وهو متكي وأنا قائم عليه : « لأبنينّ بمصر منبراً ، ولأنقضنّ دمشق حجراً حجراً ، ولاُخرجنّ اليهود والنصارى من كلّ كور العرب ، ولأسوقنّ العرب بعصاي هذه » فقلت له : يا أمير المؤمنين كأنّك تخبر أنّك تحيى بعدما تموت ؟ فقال : « هيهات يا عباية ذهبت في غير مذهب ، يفعله رجل منّي
From muhammed ibn al-hasan ibn al-waleed from saffar from ahmed ibn muhammed from othman ibn issa from salih ibn maitham from qbaya al-asdi he said : I heard Ameer al-momineen while he was sitting and I was standing saying: I will build a pulpit in Egypt and I will tear Damascus stone by stone and I will kick out Jews and Christians from all Arab lands and I will lead Arabs with this stick of mine so abaya said : O Ameer al-momineen , are you saying you will come back to life after death so Ameer al-momineen answered : not at all abaya you misunderstood , this will be done by a man from me (he means al-mahdi) [Shia book, Ma’ani al-akhbar by sheikh sadooq]

Comment: We find in this shia narration that Ali(ra) denied raj’ah completely, like Ahlesunnah. He rejected the view that he is again going to come back to life after death in this world.

 

20. Like Ahlesunnah even HZ ALI(RA)[1st shia Imam] testified that he didn’t HAVE ANY DIVINE BOOK EXCEPT QURAN.

A. Sahi Muslim Bk 7, Number 3163: Ibrahim al−Taimi reported on the authority of his father: ‘Ali b. Abi Talib (Allah be pleased with him) addressed us and said: He who thought that we have besides the Holy Qur’an anything else that we recite, he told a lie. And this document which is hanging by the sheath of the sword contains but the ages of the camels, and the nature of the wounds.

B. Sahi bukhari 3.94: Narrated `Ali: We have nothing except the Book of Allah and this written paper from the Prophet (wherein is written:) Medina is a sanctuary from the ‘Air Mountain to such and such a place, and whoever innovates in it an heresy or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted

Comment: So like Ahlesunnah even the view of Ali(ra) was that, he didnt have any other divine book except quran, so from where did the forgeries of the books like al jamia or mushnaf e fatima etc, came in which the shia believe? And that the 12th imam took them along with him? When according to Ali(ra) such books didn’t even exist.

 

21. Like Ahlesunnah even Imam Abu Abdullah(ra)[6th shia Imam] believed in Rajm(stoning)

A. Shias don’t believe in stoning. Yet, their Imams did! Esteemed Shia Scholar Al-Sadooq included in Man La Yahtharahu Al-Faqeeh a hadith in which Hisham bin Salman ‘an Sulaiman bin Khalid that he asked Abu Abdullah(as), “Does the Qur’an include stoning? He said: Yes. I said: How? He said: Al-Shaikh wal shaikha fa arjimoohuma al-batta fa inahuma qadaya al-shawha. [Shia book, Man La Yadharul Faqih, Vol. 4, H. 4998 ]

Regarding #3, the hadith is authentic. This is true since the chain from Al-Saduq to Hisham bin Salman is authentic, which is the opinion of Al-Khoei. Both narrators, Hisham bin Salman and Sulaiman bin Khalid are both trustworthy according to Al-Najashi and Al-Mufeed.

B. Muhammad Yaqub Kulayni narrated in “Kafi(shia book)”  (7/177), and it was authenticated by Majlisi:
وبإسناده، عن يونس، عن عبد الله سنان قال: قال أبو عبد الله عليه السلام: الرجم في القرآن قول الله عزوجل: إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة
And by his isnad from Yunus from `Abdullah b. Sinan. He said: Abu `Abdillah عليه السلام said: Stoning in the Quran is His, `azza wa jalla, saying “When the shaykh and the shaykha have fornicated then stone them decidedly for they have carried out lust.”

محمد باقر المجلسي : صحح رواية آية الرجم التي بالكافي وقال وعدت هذه الآية مما نسخت تلاوتها دون حكمها ( مرآة العقول ج 23 ص 267 ).
Muhammad Baqir al-Majlisi :He authenticated the narration in Kafi about surat Rajam and said: This aya is counted along with those whose recitation abrogated and ruling established. (Mirat al-uqool V 23 page 267)

C. It was also narrated by as-Saduq in “Ilal ush sharae(shia book)” (2/540):
14 – حدثنا محمد بن الحسن عن الحسن بن الحسن بن أبان عن اسماعيل بن خالد قال: قلت لابي عبد الله عليه السلام: في القرآن الرجم؟ قال: نعم، قال الشيخ: والشيخ إذا زنيا فارجموهما البتة فانهما قد قضيا الشهوة.
And by him in “Man la yahduruhul faqeh” (4/26):

4998 وروى هشام بن سالم، عن سليمان بن خالد قال: ” قلت لابي عبد الله (عليه السلام): في القرآن رجم؟ قال: نعم، قلت: كيف؟ قال: ” الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة “

By shaykh Toose in “Tahzib al-ahkam(shia book)” (8/195):
(684) 43 الحسين بن سعيد عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله ع قال : إذا قذف الرجل امرأته فإنه لا يلاعنها حتى يقول رأيت بين رجليها رجلا يزني بها وقال: إذا قال الرجل لامرأته لم أجدك عذراء وليس له بينة يجلد الحد ويخلى بينه وبين امرأته وقال : كانت آية الرجم في القرآن (والشيخ والشيخة فارجموهما البتة بما قضيا الشهوة) قال: وسألته عن الملاعنة التي يرميها زوجها وينتفي من ولدها ويلاعنها ويفارقها ثم يقول بعد ذلك الولد ولدي ويكذب نفسه قال : أما المرأة فلا ترجع إليه أبدا وأما الولد فاني أرده إليه إذا ادعاه ولا ادع ولده ليس له ميراث ويرثالابنالأب ولا يرث الأب الابن يكون ميراثه لأخواله وان لم يدعه أبوه فان أخواله يرثونه ولا يرثهم وان دعاه أحد يا بن الزانية جلد الحد

 

22. Like Ahlesunnah even according to Ali(ra), Imam Baqir(ra), Imam Jafar(ra)[1st , 5th , 6th shia Imams] MUTAH WAS HARAM.

A. Sahi bukhari 5.527: Narrated `Ali bin Abi Talib: On the day of Khaibar, Allah’s Apostle forbade the Mut’a (i.e. temporary marriage) and the eating of donkey−meat.

B.
أن عليا بلغه أن رجلالا يرى بالمتعة بأسا – فقال : إنك تائه ، إنه نهى رسول الله صلى الله عليه وسلمعنها ، وعن لحوم الحمر الأهلية ، يوم خيبر
الراوي: محمد الباقر بن علي بن الحسين المحدث: الألباني – المصدر: صحيحالنسائي – الصفحة أو الرقم: 3365
خلاصة حكم المحدث: صحيح
Muhammad al-Baqir bin Ali bin al-Hussein narrated: It had reached Ali that a man sees no harm in Mutah so Ali told him: “You are lost,the prophet PBUH had forbade the Nikah of Mutah and the meat of the domestic donkey on the day of Khaybar.” [“al-Albani” said Sahih in Sahihal-Nasaee#3365 ; similar text is found in Sahih Muslim#1407 ]

C.
قال أمير المؤمنين صلوات الله عليه:
( حرم رسول الله صلى الله عليه وآله يوم خيبر لحوم الحمر الأهلية ونكاح المتعة) انظر (التهذيب 2/186)، (الاستبصار 2/142) ، (وسائل الشيعة 14/441).
Amirul Mua’minin (as) said: Prophet (s.a.w) had forbidden on the day of khaiber the meat of donkeys and the mut’ah marriages. (Shia books, At-tahdheeb 2/186, Al-Istbsaar 2/142 & Wasael Al-Shia 14/144)

D.
بو عبد الله الحافظ أنبأ أبو محمد الحسن بن سليمان الكوفى ببغداد ثنا محمد بن عبد الله الحضرمي ثنا (5) اسمعيل بن ابراهيم ثنا الاشجعى عن بسام الصيرفى قال سألت جعفر بن محمد عن المتعة فوصفتها (6) فقال لى ذلك الزنا
This is the wording present in Sunan Al-Kubra of Al-Bayhaqi (7/207) that Bassam As-Sairafi (Thiqah) asked Ja’far regarding mut’ah, so he said it is Zina(fornication).

E.
عن جعفر بن محمد أنه سئل عن المتعة فقال: هي الزنا بعينه
Ja’far as calling mut’ah “pure fornication” (‘ayn al-zina).[Cited by Ibn Hajar, Fath (9:173) and al-Shawkani, Nayl al-Awtar (6:271)]

F.
عن عبد الله بن سنان قال سألت أبا عبد الله عليه السلام عن المتعة فقال: (لا تدنس نفسك بـها) (بحار الأنوار 100/318).
It was narrated by Abdullah Bin Senan said : I asked Abu Abdullah(as) about Mut’ah and he said: “Don’t filthy (defile) your self with it” (Bihaar Al-Anwar 100/318).

G.
ولما سأل علي بن يقطين أبا الحسن عليه السلام عن المتعة أجابه:
( ما أنت وذاك؟ قد أغناك الله عنها ) (الفروع 2/43)، الوسائل (14/449).
Ali bin Yaqteen asked Aba Hassan(as) about Mut’ah and he answered : “What is that and You (In Arabic it means what has that got to do with you) Allah had compensated you with something much better(he meant legal marraige) (Shia books, Furoo 2/43), (Wasael Al-shia 14/449).

H.
نهَى رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ عن المتعةِ قال وإنمَا كانتْ لِمَن لمْ يجدْ فلمَّا أُنزلَ النكاحُ والطلاقُ والعدةُ والميراثُ بينَ الزوجِ والمرأةِ نُسختْ
Musa bin Ayyub, from Iyas bin `Amir, from `Ali bin abi Talib (ra): “The Prophet (SAWS) forbade Mut`ah.” He continued: “It was only allowed for those who could not find (a woman), then when the Nikah and the Talaq and the `Iddah and the Meerath were revealed for the husband and the wife, then the practice of Mut`ah was abrogated.” [al-Silsilah al-Sahiha by al-Albani and he said “No harm in its Isnad for Shawahid.”]

Meaning that the proper marriage laws of divorce and the waiting period and the inheritance and so on … these all abrogated the act of Jahiliyyah known as Mut`ah.

Comment: Mutah(temporary marriage) was forbidden by Prophet(saw), this was the view of Imam Ali(ra) and other shia Imams and this is even the belief of Ahlesunnah, and is contradictory to the shia belief.

 

23. Like Ahlesunnah even Imam Abu Abdullah(ra)[6th Shia Imam] believed that Fadak belonged to the Leader after Prophet Muhammad(saw).

We read in Shia book Al-Kafi:
علي بن إبراهيه، عن أبيه، عن ابن أبي عنير، عن حفص بن البختري، عن أبي عبد الله عليه السلاو قال:
الأىفال ما له يوجف عليه بخيل ولا ركاب، أو قوو صالحوا، أو قوو أعطوا بأيديهه، وكل أرض خربة
وبطون الأودية فهو لرسول الله صلى الله عليه وآله وهو للاماو من بعده يضعه حيث يشاء
Abu ‘Abdallah (a.s.) said:”Al-Anfal is such property for the acquisition of which no camels or horses are use and no armed expeditions are undertaken. It is the property that may come as a result of negotiated settlement or certain people would give with their own hands, may come from a barren land or from inside the valleys. Such properties belong to the Messenger of Allah and it will belong to the Imam(leader) after the the Messenger of Allah. The Imam(leader) will spend them as he may consider proper.”(Al Kafi, Chapter The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums, page 186).[Majlisi in Mirat al Uqul vol 6, page 255 graded it as Hasan(good)]

Esteemed Shia scholar Al-Kulayni(author of Al-Kafi) who is considered Thiqatul Islam by Shias, said:

[Of such properties was Fadak that belonged to the Messenger of Allah only]. (Al-Kafi, Chapter 130, The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums).

 

24. Like Ahlesunnah even Imam jafar(ra)[6th shia Imam] believed that Prophets do not leave money or land as inheritance.

A. Al-Kulayni narrates in al-Kafi: Abu Abdillah (Imam Jafar as-Sadiq) says that Rasulullah sallallahualayhi wa-alihi wasallam said:..And the Ulama are the heirs of the Ambiya; and the Ambiya(Prophets) did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion.  (Shia book, al-Kafi, vol. 1 p. 42, Regarding the authenticity of this hadith, Allamah Muhammad Baqir Maglisi states in his commentary on al-Kafi, entitled Mirat al-Uqul:[This] hadith has two chains of narration. The first is majhul [contains an unknown narrator], and thesecond is hasan or muwaththaq. [Together] they do not fall short of being sahih. (Mirat al-Uqul, vol. 1 p. 11]

B. Khomeini writes under the heading Sahihat al-Qaddah (the authentic narration of al-Qaddah):Ali ibn Ibrahim narrates from his father, from Hammad ibn Isa, on the authority of [Abdullah ibn Maymun] al-Qaddah that Abu Abdillah [Imam Jafar as-Sadiq] alayhis salam said: Rasulullah sallallahu alayhi wa-alihi wasallam said: Whoever walks a path seeking therein knowledge, Allah will lead him on a road to Jannah… And the Ulama are the heirs of the Ambiya; and the Ambiya(Prophets) did not leave dinars and dirhams as inheritance; but they left knowledge. Therefore whosoever takes knowledge has taken a great portion. (Shia book, al-Kafi, Kitab Fadl al-Ilm, Bab Sifat al-Ilm wa-Fadlihi, hadith no. 2)
To this narration Khomeini appends the following remark:
The narrators of this tradition are all reliable and trustworthy. The father of Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable; he is one of the most reliable and trustworthy narrators. (al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-Azam, Beirut)

C. Thereafter Khomeini points to another narration to the same effect that is recorded in al-Kafi with a weak chain of narration, and comments as follows:
This narration has been narrated with a slight difference to the same effect through another chain of narration that is weak, meaning that the chain is authentic up to Abul Bakhtari, but Abul Bakhtari himself is weak. That narration is as follows:
[It is narrated] from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Khalid, from Abul Bakhtari, that Abu Abdillah [Imam Jafar as-Sadiq] Alayhis salam said: Verily the Ulama are the heirs of the Ambiya. That is because the Ambiya do not leave dirhams or dinars as inheritance, but they leave their words. (Shia book, al-Hukumat al-Islamiyyah, p. 133)

Comment: So we find that like Ahlesunnah even shia imams believed that Prophet(saw) didn’t leave money or land as inheritance. Thus the shia accusations that Abubakr(ra) was unjust when he didn’t give Fatima(ra) her share from the inheritance of Prophet(saw), are baseless accusations.

 

25. Imam Ali(ra)[1st shia imam] and Imam Abu Abdullah(ra)[6th Shia Imam] taught the method of ablution(wudu) in the same way in which it is performed by Ahlesunnah.

A. Imam Abu Dawud in “Sunnan”: Book 1, Number 0111: Abdu Khayr said: Ali (may Allah be pleased with him) came upon us and he had already offered prayer. He called for water. We asked: What will you do with water when you have already offered prayer? – Perhaps to teach us.  A utensil containing water and a wash-basin were brought (to him). He poured water from the utensil on his right hand and washed both his hands three times, rinsed the mouth, snuffed up water and cleansed the nose three times. He then rinsed the mouth and snuffed up water with the same hand by which he took water. He then washed his face three times, and washed his right hand three times and washed his left hand three times. He then put his hand in water and wiped his head once. He then WASHED his right foot thrice and left foot thrice, then said: If one is pleased to know the method of performing ablution of the Apostle of Allah, this is how he did it.

B. Shia muhadith al-Haj Mirza Hussain an-Noore Tabarsi in his (shia book)“Mustadrak al wasail” (1/305-306) narrated (you can load it HERE):
إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَبَايَةَ قَالَ كَتَبَ عَلِيٌّ ( ع ) إِلَى مُحَمَّدٍ وَ أَهْلِ مِصْرَ أَمَّا بَعْدُ إِلَى أَنْ قَالَ ( ع ) ثُمَّ الْوُضُوءُ فَإِنَّهُ مِنْ تَمَامِ الصَّلَاةِ اغْسِلْ كَفَّيْكَ ثَلَاثَ مَرَّاتٍ وَ تَمَضْمَضْ ثَلَاثَ مَرَّاتٍ وَ اسْتَنْشِقْ ثَلَاثَ مَرَّاتٍ وَ اغْسِلْ وَجْهَكَ ثَلَاثَ مَرَّاتٍ ثُمَّ يَدَكَ الْيُمْنَى ثَلَاثَ مَرَّاتٍ إِلَى الْمِرْفَقِ ثُمَّ يَدَكَ الشِّمَالَ ثَلَاثَ مَرَّاتٍ إِلَى الْمِرْفَقِ ثُمَّ امْسَحْ رَأْسَكَ ثُمَّ اغْسِلْ رِجْلَكَ الْيُمْنَى ثَلَاثَ مَرَّاتٍ ثُمَّ اغْسِلْ رِجْلَكَ الْيُسْرَى ثَلَاثَ مَرَّاتٍ فَإِنِّي رَأَيْتُ رَسُولَ اللَّهِ (ص) هَكَذَا كَانَ يَتَوَضَّأُ قَالَ النَّبِيُّ ( ص ) الْوُضُوءُ نِصْفُ الْإِيمَانِ
Ali ibn Abu Talib in his message to Mohammad (ibn Abu Bakr) and people of Egypt described them minor ablution in this way:
ثُمَّ الْوُضُوءُ فَإِنَّهُ مِنْ تَمَامِ الصَّلَاةِ
Then ablution it’s from perfectness of pray.
اغْسِلْ كَفَّيْكَ ثَلَاثَ مَرَّاتٍ
Wash your hands 3 times.
وَ تَمَضْمَضْ ثَلَاثَ مَرَّاتٍ
Then make mazmazah 3 times
وَ اسْتَنْشِقْ ثَلَاثَ مَرَّاتٍ
And make istinshaq 3 times.
وَ اغْسِلْ وَجْهَكَ ثَلَاثَ مَرَّاتٍ
And wash your face 3 times.
ثُمَّ يَدَكَ الْيُمْنَى ثَلَاثَ مَرَّاتٍ إِلَى الْمِرْفَقِ ثُمَّ يَدَكَ الشِّمَالَ ثَلَاثَ مَرَّاتٍ إِلَى الْمِرْفَقِ
Then your right hand 3 times in the direction of elbow, and your left hand 3 times in the direction of elbow.
ثُمَّ امْسَحْ رَأْسَكَ
Then wipe your head
ثُمَّ اغْسِلْ رِجْلَكَ الْيُمْنَى ثَلَاثَ مَرَّاتٍ ثُمَّ اغْسِلْ رِجْلَكَ الْيُسْرَى ثَلَاثَ مَرَّاتٍ
Then wash your right leg 3 times, and then wash your left leg 3 times.
فَإِنِّي رَأَيْتُ رَسُولَ اللَّهِ (ص) هَكَذَا كَانَ يَتَوَضَّأُ
And I seen prophet (sallalahu alaihi wa ala alihi wa sallam) making ablution in this way.

C. Kulayni narrated in Shia book “Kafi” (3/35) that imam Abu Abdullah said:
إِنْ نَسِيتَ مَسْحَ رَأْسِكَ حَتَّى تَغْسِلَ رِجْلَيْكَ فَامْسَحْ رَأْسَكَ ثُمَّ اغْسِلْ رِجْلَيْكَ .
“If you forgot to wipe your head, and washed your feets, then wipe you head and wash your feet(again)”.

Bahbude said narration is authentic. Majlisi said it’s muwathaq(reliable).

D.
فأما ما رواه محمد بن احمد بن يحيى عن احمد بن الحسن بن علي بن فضال عن عمرو ابن سعيد المدايني عن مصدق بن صدقة عن عمار بن موسى عن أبي عبدالله عليه السلام في الرجل يتوضأ الوضوء كله الا رجليه ثم يخوض الماء بهما خوضا؟ قال: اجزأه ذلك۔ الاستبصار 65/1 ، تهذيب الاحكام 66/1۔
Meaning: Imam Jafar was asked about a person’s Wudhu (ablution), who have done all Wudhu (and at the last) then dipped his feet in water (for washing feet). Imam said: Its legitimate for him. [Al Istibsar, 1/65 – Tahdhib-ul-Ahkaam, 1/66].

E.
فاما ما رواه محمد بن الحسن الصفار عن عبد الله بن المنبه عن الحسين بن علوان عن عمرو بن خالد عن زيد بن علي عن آبائه عن علي عليهم السلام قال: جلست أتوضأ واقبل رسول الله صلى الله عليه وآله حين ابتدأت في الوضوء فقال لي: تمضمض واستنشق واستن ثم غسلت وجهي ثلاثا فقال: قد يجزيك من ذلك المرتان قال فغسلت ذراعي ومسحت برأسي مرتين فقال: قد يجزيك من ذلك المرة وغسلت قدمي فقال: لي يا علي خلل ما بين الأصابع لا تخلل بالنار۔ الاستبصار 66/1 ، تهذيب الاحكام 93/1۔
Meaning: Ali [ra] said: …. I sat for Wudhu (ablution) in front of Prophet [saww]…. and (when) I washed my feet, Prophet [saww] said to me: O Ali! do khalaal (i.e. wash inside) within the fingers, so that the fire (i.e. hell-fire) could not do khalaal. [Al Istibsar, 1/66 – Tahdhib-ul-Ahkaam, 1/93]

F. عن علي عليه السلام قال : (( جلست أتوضأ وأقبل رسول الله صلى الله عليه وآله حين ابتدأت في الوضوء فقال لي : تمضمض واستنشق واستن ، ثم غسلت وجهي ثلاثاً فقال : قد يجزئك المرتان قال : فغسلت ذراعي ومسحت رأسي مرتين ، فقال : قد يجزئك من ذلك المرة ، وغسلت قدمي ، فقال : يا علي خلل ما بين الأصابع لا تخلل بالنار )) .
In Tahtheeb al-Ahkam of al-Tusi vol.1 pg.93:
Zaid bin ‘Ali from Imam ‘Ali (as): I sat down to perform Wudhu(ablution) and the Prophet (SAWS) had came when I began so he said to me: “Rinse your mouth, sniff water and use Siwak” So I washed my face three times so he (SAWS) said: “Wash it only twice.” then I washed my arm and wiped my head twice, so he (SAWS) told me: “Wipe it only once” and I washed my feet so he (SAWS) told me: “O ‘Ali wash between the fingers so that the fire may not reach them.”

G.
Shia scholar Muhammad Baqir al-Majlisi reported in his book “Malathil akhyar” (1/376-377,  Sayyyed Mahdi ar-Raji) from Imam Abu Abdullah (alaihi salam), that he was teaching his companions proper way of ablution, and he said:
وَ إِنْ نَسِيتَ مَسْحَ رَأْسِكَ حَتَّى تَغْسِلَ رِجْلَيْكَ فَامْسَحْ رَأْسَكَ ثُمَّ اغْسِلْ رِجْلَيْك‏
If (during the minor ablution) you forgot to wipe your head till you have (already) WASHED YOUR LEGS, then in this case, wipe your head, and then WASH YOUR LEGS. [Grading of hadith by al-Majlisi: Al-Muwathaq. (Reliable)]

Comment: So the Imam Ali(ra)[1st shia Imam] and other Shia Imams, taught the pattern of wudu, just like how Ahlesunnah performs it, This differs from the method of Shias since they believe in wiping their feet instead of washing them. As for their argument from Quran then, We read in Quran[5:6]
O you who believe, when you rise for Salah, (prayer) wash your faces and your hands up to the elbows, and make MasH(wiping by hands) of your heads and (wash) your feet up to the ankles.
.يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
When Allah talks about washing faces, he says: فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ wujuhAkum / aydiyyAkum
When he talks about wiping head: وَامْسَحُواْ بِرُؤُوسِكُمْ ru’usIkum
But the last order isn’t connected to wiping, because in this case, Allah would have said: “wa arjulIkum”, instead he says: “arjulAkum”. So the feet are connected to washing in Quran. Moreover, when one washes the feet then it encompasses wiping, so the argument of those who argue is futile.

 

26. Like Ahlesunnah Imam Abu Abdullah(ra)[6th shia Imam] considered that separating the prayers(salah) was better compared to combining the prayers(salah).

A. It was reported from Abu Abdullah(as):
ن رسول الله صلى الله عليه وآله كان في السفر يجمع بين المغرب والعشاء والظهر والعصر إنما يفعل ذلك إذا كان مستعجلا قال : وقال : وتفريقهما أفضل
Prophet use to combine between prayers maghrib and isha and zurh with asr when he was on journey, or in a hurry. And he (Imam) said: SEPARATING THEM IS BETTER! [ shia Source:Zikri Shia fi Ahkamu Sharia – Shahid al-Awal 2/334]

Report authenticated by Muhaqiq Damad and Aytollah Sabzawari
صحح الرواية : آية اللَّه العظمى الحاج السيّد محمّد، المشهور بالمحقّق الداماد فى كتاب الصلاة (للمحقق الداماد) ج‏1، ص: 69 – ص: 70
وصححها : آية الله العظمى السيد عبد الأعلى الموسوي السبزواري فى كتاب مهذّب الأحكام في بيان الحلال و الحرام‏ ج‏5، ص: 72 – ص:73

Comment: Thus we see that if separating prayer during journey is better, what about when you are in your own town in the normal way? Why to combine them in this case? In shows that Imam of shias even held the view like Ahlesunnah that offering the prayers separately is better, unlike the shias who combine their prayers.

B. This is the first volume of 1 of the 4 Main Shia books “Man La Yahduruhu al Faqih” In it is an entire chapter:
Man La Yahduruhu al Faqih 1 of 4

The Chapter is called “Wisdom for having 5 Salats in 5 different timings” “باب علة وجوب خمس صلوات في خمس مواقيت”

In this you’ll find shia Narrations Stating the virtues of Praying each Salat in its timing.
باب علة وجوب خمس صلوات في خمس مواقيت
643 روي عن الحسن بن علي بن أبي طالب عليهما السلام أنه قال: ” جاء نفر من اليهود إلى النبي صلى الله عليه وآله فسأله أعلمهم عن مسائل فكان مما سأله أنه قال: أخبرني
[212]
عن الله عزوجل لاي شئ فرض الله عزوجل هذه الخمس الصلوات في خمس مواقيت على أمتك في ساعات الليل والنهار؟ فقال النبي صلى الله عليه وآله: إن الشمس عند الزوال لها حلقة تدخل فيها(1) فإذا دخلت فيها زالت الشمس فيسبح كل شئ دون العرش بحمد ربي جل جلاله، وهي الساعة(2) التي يصلي علي فيها ربي جل جلاله ففرض الله علي وعلى أمتي فيها الصلاة، وقال: ” أقم الصلاة لدلوك الشمس إلى غسق الليل “(3) وهي الساعة التي يؤتى فيها بجهنم يوم القيامة، فما من مؤمن يوافق تلك الساعة أن يكون ساجدا أو راكعا أو قائما إلا حرم الله جسده على النار، وأما صلاة العصر فهي الساعة التي أكل آدم عليه السلام فيها من الشجرة فأخرجه الله عزوجل من الجنة فأمر الله عزوجل ذريته بهذه الصلاة إلى يوم القيامة واختارها لامتي فهي من أحب الصلوات
______________
(1) الظاهر أن المراد بتلك الحلقة دائرة نصف النهار، ولا ريب أنها مختلفة بالنسبة إلى البقاع والبلاد ويختلف أوقات صلاة أهلا، فالمراد بقوله: ” يسبح كل شئ ” تسبيح أهل كل بقعة في وقت بلوغ الشمس إلى نصف نهارها، وأما صلاة الله تعالى على النبى صلى الله عليه وآله في تلك الساعة فانما يعتبر إلى نصف نهار بلده أو يلتزم تكرارها بتكرار نصف النهار، وأما ايتان جهنم في تلك الساعة فالمراد بلوغ نصف نهار الحشر فتأمل. (سلطان) وقال الفاضل التفرشى: فان قلت: السؤال ليس مختصا بالنبى صلى الله عليه وآله ولا باله الحرمين بل عام بالنسبة إلى جميع الامة وظاهر أن الزوال مختلف بالنسبة إلى البقاع التى تختلف طولها فلا يختص الزوال بوقت معين كما يستفاد من ظاهر العبادة.
قلنا: يمكن الحمل على أنها تدخل في الحلقة في نصف النهار من أول المعمورة وتخرج عنها في آخرها فكل جزء من ذلك الوقت زوال بالنسبة إلى اهل بقعة تصل الشمس إلى نصف نهارها، فاهل كل بقعة كانوا في ساعتهم راكعين وساجدين حرم الله عزوجل جسدهم على النار، ولا يبعد أن يراد بالحلقة مجرى الشمس في الفلك كمجرى الحوت في الماء – ا ه*. ولفظ ” دون ” في قوله صلى الله عليه وآله ” دون العرش ” بمعنى تحت.
(2) الضمير تعود إلى مادل عليه سوق الكلام أعنى الوقت الذى أوله الزوال. (مفتاح الفلاح)
(3) دلوك الشمس زوالها. وقيل كانهم انما سموه بذلك لانهم كانوا إذا نظروا اليها ليعرفوا انتصاف النهار يدلكون عيونهم بأيديهم فالاضافة لادنى ملابسة. و ” غسق الليل ” منتصفه كما تقدم في رواية زرارة، لا ظلمة أوله كما قال بعض اللغويين (*)
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إلى الله عزوجل وأوصاني أن أحفظها من بين الصلوات، وأما صلاة المغرب فهي الساعة التي تاب الله عزوجل فيها على آدم عليه السلام، وكان بين ما أكل من الشجرة وبين ما تاب الله عزوجل عليه ثلاثمائة سنة من أيام الدنيا وفي أيام الآخرة يوم كألف سنة ما بين العصر إلى العشاء(1) وصلى آدم عليه السلام ثلاث ركعات ركعة لخطيئته، وركعة لخطيئة حواء وركعة لتوبته(2)، ففرض الله عز وجل هذه الثلاث ركعات على أمتي وهي الساعة التي يستجاب فيها الدعاء فوعدني ربي عزوجل أن يستجيب لمن دعاه فيها، وهي الصلاة التي أمرني ربي بها في قوله تبارك وتعالى ” فسبحان الله حين تمسون وحين تصبحون “، وأما صلاة العشاء الآخرة فإن للقبر ظلمة وليوم القيامة ظلمة أمرني ربي عزوجل أمتي بهذه الصلاة لتنور القبر وليعطيني وأمتي النور على الصراط، وما من قدم مشت إلى الصلاة العتمة إلا حرم الله عزوجل جسدها على النار، وهي الصلاة التي اختارها الله تعالى وتقدس ذكره للمرسلين قبلي، وأما صلاة الفجر فإن الشمس إذا طلعت تطلع على قرني الشيطان(3) فأمرني ربي عز وجل أن أصلي قبل طلوع الشمس صلاة الغداة وقبل أن يسجد لها الكافر لتسجد أمتي لله عزوجل وسرعتها أحب إلى الله عزوجل، وهي الصلاة التي تشهدها ملائكة الليل
______________
(1) الظاهر أن المراد بالعشاء هو المغرب، وقوله ” ما بين العصر إلى العشاء ” بيان لقوله ” بين ما أكل من الشجرة وبين ما تاب “. وقوله ” في أيام الاخرة يوم كالف سنة ” جملة معترضة فائدتها توضيح أن المراد من ثلاثمائة سنة من أيام الدنيا لا أيام الاخرة فان يوم الاخرة كألف سنة من أيام الدنيا ولهذا كانت ما بين عصره إلى المغرب الذى هو قريب إلى ثلث اليوم ثلاثمائة سنة التى هى قريب من ثلث الالف. (سلطان)
(2) ” لخطيئته ” أي لجبرانها. وقوله ” لتوبته ” أى شكرا لقبولها. (مراد)
(3) في النهاية في الحديث ” الشمس تطلع بين فرنى الشيطان ” أى ناحيتى رأسه و جانبيه، وقيل: بين قرنيه أى أمتيه الاولين والاخرين وقيل: القرن: القوة أى حين تطلع يتحرك الشيطان ويتسلط فيكون كالمعين لها. وكل هذا تمثيل لمن يسجد للشمس عند طلوعها، فكأن الشيطان سول له ذلك فاذا سجد لها كان كأن الشيطان مقترن بها. انتهى. وفى بعض النسخ ” تطلع بين قرن شيطان ” وفى بعضها ” تطلع بين قرنى شيطان “. (*)
[214]

وملائكة النهار “.
Shia Book: Man La Yahduruhu al Faqih, Chapter “Wisdom of having five prayers at five timings” Page 212.

643- Hassan Bin Ali bin abi Talib PBUH said: Some jewish people came to the prophet PBUH and their wisest asked him questions, amongst those questions was: Tell me why did Allah order these five prayers in five different timings during the day and night? The prophet PBUH said: The Sun during Zawal enters a ring(ring of Middle Day or noon), Then everything UNDER the throne says Subhan Allah and it is the time when Allah sends his Salat upon me Thus allah ordered me and my ummah to pray at this hour an he said “Establish regular prayers at the sun’s decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.” and this is the hour in which Hell shall be brought during judgement day So every Muslim who happens to be in Soujoud, Rukou or Kiyam during that hour then Allah will make hell forbidden for his body, as for Salat al Asr That is the time when Adam PBUH ate from the forbidden tree so Allah took him out of the Garden So Allah ordered this prayer on My ummah as it is one of the most beloved prayers to Allah and he ordered that I Guard it from between the prayers, As for maghrib Then this is the hour when allah made Tawbah on Adam PBUH and between the time he ate and the time Allah made this Tawbah was 300 earth years As for the days of heaven each one is like 1000 earth years. Adam then prayed 3 Raka’at One for hiss Sin and one for Eve’s Sin and one For Tawbah thus Allah ordered these three during that time and that is the time when Dua is accepted And Allah promised me that he will accept the Dua for all those who make it at that Time, And it is the prayer in which Allah said “So (give) glory to God, when ye reach eventide and when ye rise in the morning” As for Salat al isha which is the last one, The Grave is dark and The day of resurrection is dark So Allah order this on My ummah To give light to the grave So we can walk on the straight path And Allah Has forbidden Hell for all those who walk to the Dark(Isha) prayer. As for The Fajr prayer, The sun will rise on the horns of the devil So Allah ordered me to pray before the sun rises andd the angels of night shall witness this prayer and so shall those of Day.

Comment: For more details refer this [link]

C. We read in Shia book Nahjul Balagha:

Containing advice given by Ameerul Momineen(Ali) to his companions.
Pledge yourself with prayer and remain steady on it; offer prayer as much as possible and seek nearness through it, because it is upon the believers as timed ordinance (Quran 4:103). Have you not heard the reply of people of Hell when they were asked: What has brought you into the hell? They shall say: We were not of those who offered the regular prayers! (Quran, 74:42-43). Certainly, prayer drops out sins like the dropping of leaves (of trees), and removes them as ropes are removed from the necks of cattle. The Messenger of Allah (pbuh) likened it to a hot bath situated at the door of a person who bathes in it five times a day. Will then any dirt remain on him? [Nahjul Balagha Sermon 197 ].

Note: Imam of Shias even advised them to pray with Sunni Adhaan, as Sunnis are extremely careful about the prayer timings.And we read in holy Quran, {And they who carefully maintain their prayers – (9) Those are the inheritors (10) Who will inherit al-Firdaus. They will abide therein eternally. (11) [Surah Muminun 23].

Following is the hadeeth from Shia Imam, We read:

899- Imam Jafar Sadiq(AS) said: Pray Friday prayers with their (Sunnis)Adhaan since they are extremely careful about the prayer timing.(Man La Yahdarul Faqih, page 443, by Shia Sheikh Saduq ). [Scan page Urdu].

Grading: Shia scholar al-Jawahiri,  says the narration is “Sahih” in his book, Jawahir al-Kalam, volume 7 page 267:

ولقول الصادق (عليه السلام) في الصحيح (1): (صل الجمعة بأذان هؤلاء، فإنهم أشد شئ مواظبة على الوقت) وخبر محمد بن خالد القسري

Also it was authenticated in volume 1 of “Muntaqa al-Jaman” by Sheikh Hassan Sahib al-Ma’alim.

 

27. Like Ahlesunnah even Imams of Shias Hated  Delaying Maghrib Salaah until the Appearance of Stars Or breaking of FAST.

Chief of Muhaddith, Ibn Babawaih al-Qummi, report the following in his book Al-Amaali:

A. 10. Reported to us, Muhammad b. al-Hasan b. Ahmad b. al-Waleed, from Muhammad b. al-Hasan al-Saffaar from al-Abbas b. Ma’roof from Ali. b. Mehziyar from al-Hasan b. Sa’eed from Ali b. al-Nu’man from Dawood b. Farqad saying: I heard my father asking Abu Abdullah al-Sadiq [as] about the time Maghrib begins. He said: when its rim disappears. He asked: What is its rim? he said: its disk. (My father) Said: How do we know the disk disappeared? he said: if you looked and did not see it.

B. 11- Reported to us my father, saying: Narrated to us Sa’d b Abdullah, from Abu Ja’far Ahmad b. Muhammad b Issa & Musa b. Ja’far b. Abi Ja’far al-Baghdadi, from Abu talib Abdullah b. Assalt al-Qummi, from al-Hasan b Ali b Faddaal from Dawood b Abi Yazeed from al-Saadiq Ja’far b. Muhammad [as] saying: When the sun sets, the time of Maghrib has entered.

C. 12- Reported to us Muhammad b. al-Hasan saying: Narrated to us al-Hussain b. al-Hasan b. Aban from al-Hussain b. Saeed from hammaad b Issa from Huraiz b. Abdullah from Abu Osamah Zayd b. al-Shah-haam or someone else, saying: I once mounted mount Abi Qays while the people are praying Maghrib, and saw the sun has not sat yet, but actually disappeared from the people’s sight behind the mountain. When I met with Abu Abdullah [as] and informed him of what i did, he said: Why did you do that? WHat an evil act you’ve done. You should pray (Maghrib) if you do not see the sun, be it hidden behind a mountain or totally disappeared as long as it is not covered by a cloud a darkness. What is incumbent on you is your eats and west, the people do not have to check (beyond that).

D. 16- Reported to us my fatherand Muhammad b. al-Hasan and Ahmad b. Muhammad b. Yahya al-’Attaar (they all) Said: Narrated to us Sa’d b. Abdullah from Muhammad b. al-Hussain b. Abil-Khattab from Musa b. al-’Attar from al-Mas’oudi from Abdullah b. al-Zubair from Aban b. Taghlib and al-Rabie’ b. Sulaiman and Aban b. Arqam and others. (They all) said: When we were at Valley Al-Ajfar on our way back from Makkah, we saw a man praying while the sun’s ray is up. This caused us unease feeling. However, He kept praying and we kept praying against him, saying this youth is from al-Madinah. WHen we approached nearer, behold he was Abu Abdullah Ja’far b. Muhammad [as]. We dismounted and prayed with him, missing one Rak’ah, and when we’ve done, we came to him saying: May we be your ransom, do you pray at this hour? He said: When the sun sets, the time of Maghrib has entered.

E. Abu Abdullah (alaihi salam) said: Who would delay maghrib till stars would appear without reason(able problem), by Allah I am free from such (person) [Shia book al-Amali by ibn Babaweyh al-Qummi,  page 62 ]

Advice to Shias: Delaying Maghrib Salaah until there are stars is the belief of the people who follow Aboo KhaTTaab.

A.
وَ عَنْهُ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ ذَرِيحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أُنَاساً مِنْ أَصْحَابِ أَبِي الْخَطَّابِ يُمَسُّونَ بِالْمَغْرِبِ حَتَّى تَشْتَبِكَ النُّجُومُ قَالَ أَبْرَأُ إِلَى اللَّهِ مِمَّنْ فَعَلَ ذَلِكَ مُتَعَمِّداً
“I said to Abee `Abd Allaah (عليه السلام) that people from companions of Abee Al-KhaTTaab (do) maghrib in the dark until the appearance of stars. He (عليه السلام) said: Allaah (سبحانه و تعالى) does bara’a (disassociates from him) from one who does this intentionally.( Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 33, hadeeth # 53. Al-Majlisi said this hadeeth is SaHeeH (Authentic)Milaadh Al-Akhyaar, vol. 3, pg. 407)

B.
وَ قَالَ قُلْتُ لَهُ إِنَّ أُنَاساً مِنْ أَصْحَابِ أَبِي الْخَطَّابِ يُمَسُّونَ بِالْمَغْرِبِ حَتَّى تَشْتَبِكَ النُّجُومُ قَالَ فَقَالَ أَبْرَأُ إِلَى اللَّهِ مِمَّنْ يَفْعَلُ هَذَا مُتَعَمِّداً
“I said to Abee `Abd Allaah (عليه السلام) that people from companions of Abee Al-KhaTTaab (do) maghrib in the dark until the appearance of stars. He (عليه السلام) said: Allaah (سبحانه و تعالى) does bara’a (disassociates from him) from one who does this intentionally.(Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 253 – 254, hadeeth # 41. Al-Majlisi said this hadeeth is Muwaththaq (reliable)Milaadh Al-Akhyaar, vol. 4, pg. 309)

C.
و بهذا الإسناد عن إبراهيم عن أبي أسامة قال قال رجل لأبي عبد الله (ع) أؤخر المغرب حتى تستبين النجوم؟ قال فقال خطابية إن جبريل أنزلها على رسول الله (ص) حين سقط القرص
“A man (asked) Abaa `Abd Allaah about delaying maghrib (salaah) until the appearance of stars? He said, So he said: KhaTaabiyyah, Verily Jibra’eel revealed onto the Messenger of Allaah (صلى الله عليه وآله وسلم) the period (of maghrib is) the dropping of the disk (sun’s disk) (i.e sunset).(Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 13, pg. 258, hadeeth # 64.  Al-Majlisi said this hadeeth is Muwaththaq (Reliable)Milaadh Al-Akhyaar, vol. 4, pg. 319)

Also see:
1.     Al-Kashee, Ikhtiyaar Ma`aarifah Al-Rijaal, pg. 290, hadeeth # 510
2.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 3, pg. 28, hadeeth # 31
3.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 3, pg. 32, hadeeth # 49

D. There are other narrations that allude to the extreme hatred of delaying your prayers until the stars appear in the sky.
وَ قَالَ الصَّادِقُ ع مَلْعُونٌ مَلْعُونٌ مَنْ أَخَّرَ الْمَغْرِبَ طَلَباً لِفَضْلِهَا وَ قِيلَ لَهُ إِنَّ أَهْلَ الْعِرَاقِ يُؤَخِّرُونَ الْمَغْرِبَ حَتَّى تَشْتَبِكُ النُّجُومُ فَقَالَ هَذَا مِنْ عَمَلِ عَدُوِّ اللَّهِ أَبِي الْخَطَّابِ
“And Al-Saadiq (عليه السلام) said: Accursed Accursed (mal`oon mal`oon) is whoever delays maghrib (salaah) from the claim of its faDeelah (time). And He said to him, the people of `iraaq delay maghrib (salaah) until the appearance of stars. So he (عليه السلام) said: This is from the actions of the enemy of Allaah (سبحانه و تعالى) Abee Al-KhaTTaab.  (Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 220, hadeeth # 661)

Comment: So the belief of Imam of shias was same as that of Ahlesunnah regarding Magrib timing or breaking of fast, but the shias don’t follow their own Imams in this matter. They delay the time of fast, till the sky becomes dark!.

E. In his book al-Hidayah, Ibn Babawayh writes under chapter: The Time for Maghrib & Isha:
قال الصادق: إذا غابت الشمس حل الإفطار ووجبت الصلاة
al-Sadiq said: If (When) the sun falls, breaking of fasting becomes lawful, and prayer becomes due.

Comment: So regarding breaking the fast and the time of magrib the view of Shia Imams was same as that of Ahlesunnah, which differs from what shias  practice. For more details refer this [link].

 

28. Like Ahlesunnah even the Shia Imams taught that women should keep their hands on their chest during prayer(salah)

A.
وَ بِهَذِهِ الْأَسَانِيدِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ إِذَا قَامَتِ الْمَرْأَةُ فِي الصَّلَاةِ جَمَعَتْ بَيْنَ قَدَمَيْهَا وَ لَا تُفَرِّجُ بَيْنَهُمَا وَ تَضُمُّ يَدَيْهَا إِلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا
“When the women stand in Salaah, she joins her feet together without separation between them, and she joins her hands towards her breast at the place of her chest”
Shia Source:
1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 335 – 336, hadeeth # 2
2.     Al-Toosi, Tahdheeb al-aHkaam, vol. 2, ch. 8, pg. 94, hadeeth # 118

Grading:
1.   Al-Majlisi said this hadeeth is SaHeeH in Mir’aat Al-`Uqool, vol. 2, pg. 343
2. Bahboodee said this hadeeth is SaHeeH in SaHeeH Al-Kaafi, vol. 1, pg. 284

B. In Another SaHeeH Shia hadeeth in Al-Sadooq’s `Ilal al-Sharaa’i` through a different chain, it is said:
وتضم يديها إلى صدرها لمكان ثدييها
“She places her hands towards her breasts at the place of her chest” (Al-Sadooq, `Ilal Al-Sharaa’i`, vol. 2, ch. 68, pg. 355, hadeeth # 1)

C. This is on page 335 of Shia book al-Kafi:
‎علي، عن أبيه، عن حماد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان عن حماد بن عيسى، ومحمد بن يحيى، عن أحمد بن محمد، عن حماد بن عيسى، عن حريز، عن
زرارة، عن أبي جعفر
5101 – 2 – وبهذه الاسانيد، (1) عن حماد بن عيسى، عن حريز، عن زرارة قال:
إذا قامت المرأة في الصلاة جمعت بين قدميها ولا تفرج بينهما وتضم يديها إلى صدرها لمكان ثدييها فإذا ركعت وضعت يديها فوق ركبتيها على فخذيها لئلا تطأطأ (3) كثيرا فترتفع عجيزتها فإذا جلست فعلى إليتيها ليس كما يقعد الرجل وإذا سقطت للسجود بدأت بالقعود بالركبتين قبل اليدين ثم تسجد لاطئة بالارض (1) فإذا كانت في جلوسها ضمت فخذيها ورفعت ركبتيها من الارض وإذا نهضت انسلت انسلالا لا ترفع عجيزتها أول

D. It is reported through a different isnad in Sheikh al-Sadouq’s ‘Ilal al-Shari’:
‎باب 68 – العلة التى من أجلها ليس على المرأة أذان ولا اقامة) 1 – أبى رحمه الله قال: حدثنى سعد بن عبد الله عن محمد بن اسماعيل عن عيسى ابن محمد عن محمد بن ابى عمير عن حماد بن عيسى عن حريز بن عبد الله عن زرارة ابن اعين، عن ابى جعفر (ع) قال قلت له المرأة عليها اذان واقامة؟ فقال ان كانت تسمع اذان القبيلة فليس عليها شئ وإلا فليس عليها اكثر من الشهادتين لان الله تبارك وتعالى قال للرجال اقيموا الصلاة وقال للنساء واقمن الصلاة واتين الزكاة واطعن الله ورسوله، قال ثم قال: إذا قامت المرأة في الصلاة جمعت بين قدميها ولا تفرج بينهما وتضم يديها إلى صدرها لمكان ثدييها فإذا ركعت وضعت يديها فوق ركبتيها على فخذيها لئلا تطأطأ كثير افترتفع عجيزتها وإذا جلست فعلى إليتيهما ليس كما يقعد الرجل وإذا سقطت إلى السجود بدأت بالقعود بالركبتين قبل اليدين ثم تسجد لاطية بالارض فإذا كانت في جلوسها ضمت فخذيها ورفعت ركبتيها من الارض وإذا نهضت انسلت انسلالا لا ترفع عجيزتها أولا.

E. It is also in Sheikh al-Sadouq’s al-Khisal through a different isnad:
‎حدثنا أحمد بن الحسن القطان قال : حدثنا الحسن بن علي العسكري قال : حدثنا أبو عبد الله محمد بن زكريا البصري قال : حدثنا جعفر بن محمد بن عمارة ، عن أبيه عن جابر بن يزيد الجعفي قال : سمعت أبا جعفر محمد بن علي الباقر عليهما السلام يقول : ليس على النساء أذان و لا اقامة ، و لا جمعة ، و لا جماعة ، و لا عيادة المريض ، و لا اتباع الجنائز ، و لا إجهار بالتلبية ، و لا الهرولة بين الصفا و المروة ، و لا استلام الحجر الاسود ، و لا دخول الكعبة ، و لا الحلق إنما يقصرن من شعورهن ، و لا تولى المرأة القضاء ، و لا تولى الامارة ، و لا تستشار ، و لا تذبح إلا من اضطرار ، و تبدء في الوضوء بباطن الذراع و الرجل بظاهره ، و لا تمسح كما يمسح الرجال بل عليها أن تلقى الخمار من موضع مسح رأسها في صلاة الغداة و المغرب ، و تمسح عليه و في سائر الصلوات تدخل إصبعها فتمسح على رأسها من أن تلقى عنها خمارها ( 1 ) فإذا قامت في صلاتها ضمت رجليها ووضعت يديها على صدرها

Comment: This shows that like Ahlesunnah even according to Shia Imams the women are not supposed to keep their hands at their sides(like shia men do), but place them on their chest. But unfortunately the shia women don’t follow this teaching of their Imams. For more details on this issue refer this [shia article]

However what we assume that the reason shia women don’t follow this teachings is because, the shias claim that in the initial stage of Islam even the men were commanded to keep their hands on their chest, but when some hypocrites started holding the idols in prayer this ruling was changed. But we ask that why couldn’t this be done by women? Thus the shia realized that they would be left answerless if the women perform the prayer as taught by Imam, So they chose to leave this Sunnah.

 

29. Like Ahlesunnah even shia Imams used to say Ameen after supplications.

These dua’s are from the Shia book sahifa sajjadiya, of Imam Zainul abedin(ra):

Examp-le 1:

His Supplication for his Children:
1- O God, be kind to me through the survival of my children, setting them right for me, and allowing me to enjoy them!
2- My God, make long their lives for me, increase their terms, bring up the smallest for me, strengthen the weakest for me, rectify for me their bodies, their religious dedication, and their moral traits, make them well in their souls, their limbs, and everything that concerns me of their affair, and pour out for me and upon my hand their provisions!
3- Make them pious, fearing, insightful, hearing, and obedient toward Thee, loving and well-disposed toward Thy friends, and stubbornly resistant and full of hate toward all Thy enemies! Amen!

Example 2:
His Supplication for his Neighbours and Friends when he Mentioned them.
4- O God, bless Muhammad and his Household, provide me the like of that from them, appoint for me the fullest share of what is with them, increase them in insight toward my right and knowledge of my excellence so that they will be fortunate through me and I fortunate through them! Amen, Lord of the worlds!

Example 3:
His Supplication in Asking for Covering and Protection Ennoble my degree through Thy good pleasure, perfect my honour through Thy forgiveness, rank me among the companions of the right hand, direct me to the roads of the secure, place me in the throng of the triumphant, and through me let the sessions of the righteous thrive! Amen, Lord of the worlds!
[Source: Sahifa Sajjadiya, shia book by Imam Zain ul abedin(ra)]

Comment: So like Ahlesunnah even Imam Zain ul Abedin(ra)[4th shia Imam] used to say amen after supplications, unlike the shias who believe that the word Ameen is from the sayings of Christians. Here is what esteemed shia scholar said: al-Sadooq says:وَ لَا يَجُوزُ أَنْ يُقَالَ بَعْدَ قِرَاءَةِ فَاتِحَةِ الْكِتَابِ آمِينَ لِأَنَّ ذَلِكَ كَانَتْ تَقُولُهُ النَّصَارَى
“And it is not permissible that he says after FaatiHah al-Kitaab: Ameen, because that is the saying of the Christians”[ al-Sadooq, Man Laa YaHDuruh al-Faqeeh, vol. 1, pg. 390]

 

30. Like Ahlesunnah even Imam Abdullah(6th shia Imam) believed that there was noting such a salat al batra(incomplete salat).

A. From the Shia’s most authentic book al-Kafi, “infallible” Imams send an incomplete(acc to shias) Salat on the Prophet PBUH:
المعصوم يصلي صلاة بتراء
ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ صَفِيِّكَ وَ خَلِيلِكَ وَ نَجِيِّكَ الْمُدَبِّرِ لِأَمْرِكَ .
الكافي : ج 1 ص 452
مجلسي صحيح على الظاهر5/271
ibn Mahboub from abdullah ibn Sinan from Imam abu abdullah PBUH he said: I heard the Imam say: “Allahuma Salli ‘ala Muhammad Saffiyika wa Khlilika…”
source: Usool al-Kafi 1/452 & al Majlisi said in Miraat al ‘Uqool 5/271: Hadith SAHIH ‘ala al-Zahir.

Comment: As you can see the Imam didn’t send Salat on the Aal, just like Ahlesunnah. Which proves that he didn’t believe in something like salat al batra like the shias.

B.
المعصوم يعلم ابنه
” الصلاة بتراء “
حَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ
اللَّهِ ( عليه السلام ) أَنَّهُ أَتَاهُ ابْنٌ لَهُ لَيْلَةً فَقَالَ لَهُ يَا أَبَهْ أُرِيدُ أَنْ أَنَامَ فَقَالَ يَا بُنَيَّ قُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) عَبْدُهُ وَ رَسُولُهُ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْ ءٍ قَدِيرٌ وَ أَعُوذُ بِعَفْوِ اللَّهِ وَ أَعُوذُ بِغُفْرَانِ اللَّهِ وَ أَعُوذُ بِرَحْمَةِ اللَّهِ مِنْ شَرِّ السَّامَّةِ وَ الْهَامَّةِ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ صَغِيرَةٍ أَوْ كَبِيرَةٍ بِلَيْلٍ أَوْ نَهَارٍ وَ مِنْ شَرِّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ مِنْ شَرِّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ شَرِّ الصَّوَاعِقِ وَ الْبَرَدِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ قَالَ مُعَاوِيَةُ فَيَقُولُ الصَّبِيُّ الطَّيِّبِ عِنْدَ ذِكْرِ النَّبِيِّ الْمُبَارَكِ قَالَ نَعَمْ يَا بُنَيَّ الطَّيِّبِ الْمُبَارَكِ
الكافي : ج 2 ص538
مجلسي صحيح12/302
Hamad bin yahya from ahmad bin Muhammad from Ali bin al hakam from muawiya bin wahb from Imam abu Abdullah PBUH: the Imam’s son came to him one night and told him: Father I want to sleep, He replied: My son say this: “Ashhadu an La Ilaha Illa Allah wa Anna Muhammadan(Salat between parenthesis here is added by the author) Abduhu wa Rasuluhu (…at the end of the long Dua…) Allahuma Salli ‘ala Muhammadin ‘Abdika wa rasulika.” Then muawiya said: (…).
source: Usool al-Kafi 2/538 & al Majlisi said in Miraat al ‘Uqool 12/302: SAHIH.

Comment: the Imam taught his son the incomplete prayer(as per shias), because He didn’t consider it to be obligatory to include Aal(progeny) when sending Salat on Prophet(saw).

C.
لمعصوم يعلم الناس
” الصلاة البتراء “
يُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ
ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام )
قَالَ إِذَا أَرَدْتَ أَنْ تَخْرُجَ مِنْ مَكَّةَ …………………………
ثُمَّ قُلِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ نَبِيِّكَ وَ أَمِينِكَ وَ حَبِيبِكَ وَ نَجِيِّكَ وَ
خِيَرَتِكَ مِنْ خَلْقِكَ ….. )
الكافي : ج 4 ص 532
مجلسي حسن كالصحيح18/228
Muhammad ibn ismael from al fadl bin Shathan from Safwan bin Yahya and Ibn abi ‘Umairfrom muawiya bin Ammar from Imam Abu Abdullah PBUH: If you want to leave the city of Mecca (…) then you should say: Allahuma Salli ‘ala Muhammad ‘Abdika wa Rasulika wa Nabiyyika wa Ameenika wa Habibika wa Kheeratuka min Khalqiq (…).”
source: furu’u al-Kafi 4/532 & al Majlisi said in Miraat al ‘Uqool 18/228: Hasan kal Sahih.

Comment: the Imam is teaching the people the incomplete prayer(as per shias), because He didn’t consider it to be obligatory to include Aal(progeny) when sending Salat on Prophet(saw)

 

31. Like Ahlesunnah even Imam Hussain(ra) and Imam Zain ul Abedin(ra)(3rd and 4th Shia Imam) believed that the Shias of Kufah were responsible for the martyrdom of Hussain(ra) in Karbala.

A. From al-Husayn, through their figurehead, al-Shaykh al-Mufeed from his Shia book al-Irshaad (p. 241):
وقال الإمام الحسين عليه السلام في دعائه على شيعته: اللهم إن متعتهم إلى حين ففرقهم فرقاً، واجعلهم طرائق قدداً، ولا ترض الولاة عنهم أبداً، فإنـهم دعونا لينصرونا ثم عدوا علينا فقتلونا
And Imaam al-Husayn (alayhis salam) said in his supplication against the Shia: O Allaah if you make them to enjoy for a while, then split them with a splitting, and make them of divergent paths (amongst themselves), and do not make their rulers happy over them ever, for verily they invited us to support us, but then they showed enmity towards us and killed us.

B. And al-Husayn(ra)’s other supplication against the Shia (Shia book, al-Ihtijaaj 2/24):
وقد خاطبهم مرة أخرى ودعا عليهم، فكان مما قال: لكنكم استسرعتم إلى بيعتنا كطيرة الدبا، وتـهافتم كتهافت الفراش، ثم نقضتموها سفهاً وبعداً وسحقاً لطواغيت هذه الأمة وبقية الأحزاب ونبذة الكتاب، ثم انتم هؤلاء تتخاذلون عنا وتقتلوننا، ألا لعنة الله على الظالمين
And he addressed them another time and supplicated against them and from what he said was: But you hasten to pledge allegiance to us like birds, and you flock together like the flocking of moths, then you annul it. May foolishness, remoteness and destruction be for the taaghoots of this Ummah, the remnants of the factions and the throwers of the Book (behind their backs). Then you fail us and fight against us, may the curse of Allaah be upon the oppressors.

Syed Hussain Moosavi in his book Al-Haqeeqat fi Al-Intisaab Al-Shia al Ahlelbayt Said:
وهذه النصوص تبين لنا من هم قتلة الحسين الحقيقيون، إنـهم شيعته أهل الكوفة، أي أجدادنا، فلماذا نحمل أهل السنة مسؤولية مقتل الحسين عليه السلام؟!
And these texts make clear to us who are the killers of al-Husayn in reality, they are his Shia, the people of Kufah, meaning our (very own) ancestors. So why do you make Ahl al-Sunnah bear the responsibility of the killing of al-Husayn (alayhis salaam).

C. Abbas Qummi said: When Imam Husain (a.s) was martyred and (Ubaydullah) Ibne Ziyad returned from Nukhaylah to Kufa, the Shi’ah disputed with one another in reproach and repentance. They realised their great sin that they invited Imam Husain (a.s) and later withdrew their hands from assisting and complying him, while he was killed in their very neighborhood.[Source:  ”NAFASUL MAHMOOM Relating to the heart rending tragedy of Karbala” By Haj Shaikh Abbas Qummi p 447.]

D. Here is the saying of Ali bin al-Husayn(Zayn al-Aabideen)  who is addressing the people of Kufah (who are the Shia), quoting from al-Ihtijaaj (2/32):
هل تعلمون أنكم كتبتم إلى أبي وخدعتموه وأعطيتموه من أنفسكم العهد والميثاق ثم قاتلتموه وخذلتموه .. بأي عين تنظرون إلى رسول الله صلى الله عليه وآله وهو يقول لكم: قاتلتم عترتي وانتهكتم حرمتي فلستم من أمتي
Do you know that you wrote to my father and you deceived him and give yourselves to him in a pledge and covenant, then you fought him and abandoned him … with which eye will you look towards the Messenger of Allaah (sallallaahu alayhi wa aalihi) whilst he says to you: You killed my family, and you violated my sanctity so you are not from me.

E. And also his(zain ul abedin) saying (al-Ihtijaaj 2/29):
إن هؤلاء يبكون علينا فمن قتلنا غيرهم؟
Those people cry over us but who fought (and killed) us but them?

 

32. Like Ahlesunnah even Imam Hussain, Imam Baqir(ra) , Imam Jafar(ra)[3rd, 5th , 6th Shia Imams] deemed Matam to be unlawful.

A.
الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن علي بن إسماعيل الميثمي عن ربعي بن عبدالله، عن أبي عبدالله (عليه السلام) قال: إن الصبر والبلاء يستبقان  إلى المؤمن فيأتيه البلاء وهو صبور، وإن الجزع والبلاء يستبقان إلى الكافر فيأتيه البلاء وهو جزوع
حسن كالصحيح
مرآة العقول ج‏ 14، ص 183
Imam Ja’far Sadiq (as) has said that patience and hardships, both comes to the believer, hence on the appearance of hardships, he exhibit patience and adversities and impatience comes to kafir hence on the appearance of adversities, he exhibits signs of Jaza[Shia book, Al-Kafi, Volume 3 page 223, Thiis hadith is Hasan(good), as Majlisi says in his book Mirat ul Uqul]

B. On asking the meaning of [Anxiety / Jazza] Mourning Imam Ja’far (as) said that extreme mourning means to wail and cry loudly and to beat face and chest and to eliminate the hairs of forehead. And one who maintained the lamenting ritual; he has abandoned patience and went against the path of Islam. [Shia book, Furu e Kafi, Volume 1, page 121]

C. Imam Ja’far Sadiq (as) quoted Prophet (s) that when a Muslim hits his ‘thighs‘ during the time of adversities , than his reward is destroyed.[Shia book, Furu Kafi, volume 1, page 121]

D. Ibn Baboya, through “Mo’tabar” (decent) chain has reported from Imam Mohammad al-Baqir (as) that the Holy Prophet (s) bequeathed Hadrath Fatima (sa) in following words: “Fatima! When I die, don’t gripe your hair due to my separation, don’t disturb your hair and do not lament and do not mourn and do not call females who lament and scream.”[Shia book, Jila Ul Ayoon (Urdu translation) part 1, page 67, Published in Lucknow]

E. Hussain(as) said: O’ Sister! By the right that I have on you. Be patient on my separation, and when I get killed do not beat yourself and do not gripe your hair, you are the daughter of Hadrat Fatima e Zahra (sa), show patience the wa she showed on the death of Holy Prophet (s).[Shia book, Jila ul Ayoon (translated) Chapter of ‘Qazaaha e Karbala’ page 382]

F. Hussein’s(ra) reaction of Zainab’s matam on him:
…. اليوم مات أمي فاطمة، وأبي علي وأخي الحسن يا خليفة الماضي، وثمال الباقي، فنظر إليها الحسين (عليه السلام) وقال لها: يا أخته لايذهبن حلمك الشيطان! وترقرقت عيناه بالدموع، وقال: لو ترك القطا [ليلا] لنام (1) فقالت: يا ويلتاه أفتغتصب نفسك اغتصابا؟ (2) فذلك أقرح لقلبي وأشد على نفسي، ثم لطمت وجهها، وهوت إلى جيبها وشقته وخرت مغشية عليها.
فقام إليها الحسين (عليه السلام) فصب على وجهها الماء وقال لها: يا أختاه اتقي الله وتعزي بعزاء الله، واعلمي أن أهل الارض يموتون، وأهل السماء لايبقون، وأن كل شئ هالك إلا وجه الله تعالى ، الذي خلق الخلق بقدرته ، ويبعث الخلق ويعودون وهو فرد وحده ، وأبي خير مني وأمي خير مني وأخي خير مني ولي ولكل مسلم برسول الله أسوة ، فعزاها بهذا ونحوه ، وقال لها : يا أختاه إني أقسمت عليك فأبري قسمي لاتشقي علي جيبا ، ولا تخمشي علي وجها ، ولا تدعي علي بالويل والثبور إذا أنا هلكت ، ثم جاء بها حتى أجلسها عندي .
Ali Bin Hussein said: ….When Zainab knew that her brother would die she said the following…Today died my mother Fatimah, my father Ali, and my brother Al-Hasan, Oh Khalifa of predecessors and inspiration for the rest. So Hussein looked at her and said, O sister never allow Iblees to take away your maturity. And her eyes flooded with tears…(then)…she said: Oh my, will you extort your soul extortion?…then she slapped her face and she grabed pocket of her dress and tore it and then fell unconscious. Then Hussein (as) went to her and sprinkled water on her face and said : O sister, fear Allah and mourn the mourning of Allah (i.e. in accordance to what Allah allowed in mourning) and know very well that people of earth will die but people of heaven will never die, and every thing is out to be destroyed accept for countenance of Allah the most great, the one who created all creation with his capability…….. And said to her: O sister, I place solemn on you so fulfill my solemn, never tear your pockets for me, nor claw (scratch) your face for me, nor invoke woe or destruction if I will die, then he took her and sited her by my side.[Shia book, al irshad, vol 2, page 94]

G. We read in Shia book:
أربع خصال لا تزال في امة محمد صلى الله عليه وآله
4-60 حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه عن الحسن بن [أبي] الحسين الفارسي، عن سليمان بن حفص البصري، عن عبد الله بن الحسين بن زيد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه، عن جعفر بن محمد، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: أربعة لا تزال في امتي إلي يوم القيامة: الفخر بالاحساب والطعن في الانساب والاستسقاء بالنجوم والنياحة وإن النائحة إذا لم تتب قبل موتها تقوم يوم القيامة وعليها سربال من قطران ودرع من جرب.
FOUR CHARACTERISTICS WILL NEVER VANISH IN MUHAMMAD’S NATION
4-60 (The compiler of the book narrated) that his father – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Hassan ibn (Abil) Hussein al-Farsi, on the authority of Suleiman ibn Hafs al-Basry, on the authority of Abdullah ibn al-Hussein ibn Zayd ibn al-Hussein ibn Ali ibn Abi Talib, on the authority of his father Zayd ibn Ali, on the authority of his father Ali ibn al-Hussein (MGB), on the authority of his father (MGB), on the authority of Ja’far ibn Muhammad as-Sadiq (MGB), on the authority of his forefathers (MGB), on the authority of Ali (MGB) that God’s Prophet (MGB) said, “Four characteristics will never vanish in my nation until the Resurrection Day: taking pride in their ancestry; challenging the lineage; relying on astrology; and mourning aloud over the dead. If a woman who mourns aloud dies without having repented, she shall be resurrected with a shirt made of tar and an itchy armor.” . ( Al khisal, page 370).

H. We read in Nahjul Balagha:

Spoken when Imam(Ali) was busy in the funeral ablution of the Holy Prophet and shrouding him.

May my father and my mother shed their lives for you. O Messenger of Allah! With your death the process of prophethood, revelation and heavenly messages has stopped, which had not stopped at the death of others (prophets). Your position with us (members of your family) is so special that your grief has become a source of consolation (to us) as against the grief of all others; your grief is also common so that all Muslims share it equally. If you had not ordered endurance and prevented us from bewailing, we would have produced a store of tears and even then the pain would not have subsided, and this grief would not have ended, and they would have been too little of our grief for you. But this (death) is a matter that cannot be reversed nor is it possible to repulse it. May my father and my mother die for you; do remember us with Allah and take care of us. [Nahjul Balagha Sermon 232]

Comment: We find from shia books themselves that the divinely appointed Shia Imams forbade people(even their family members) from Matam and deemed it unlawful and this is the same view of Ahlesunnah, but unfortunately shia neglect the teachings of Imams and practice this act forbidden by their own Imams.

 

33. Like Ahlesunnah several Imams of Shias recommended fasting on the day of Ashura.

A.
عن أبي الحسن عليه السلام أنه قال: {{صام رسول الله صلى الله عليه وآله وسلم يوم عاشوراء}}
[تهذيب الأحكام (4/29) الاستبصار (2/134)، الوافي (7/13)، وسائل الشيعة (7/337)، جامع أحاديث الشيعة (9/475)، الحدائق الناضرة (13/370-371)، صيام عاشوراء (ص 112)].
On behalf of Abu Al-Hassan (as) that he said : “Rasool Allah (saw) fasted on the day of Ashoura.”
Shia books
1- Tahdeeb Al-Ahkam 4/29,
2- Alistibsar 2/134,
3- Wasael Al-Shia 7/337,
4- Jaame3 Ahadeeth Al-Shia 9/475,
5- Alhadaeq Alnadhera 13/370-371,
6- Seyam Ashoura 112

B .
عن جعفر عن أبيه عليهما السلام أنه قال: [[صيام يوم عاشوراء كفارة سنة]]
[ تهذيب الأحكام (4/300)، الاستبصار (2/134)، جامع أحاديث الشيعة (9/475)، الحدائق الناضرة (13/371)، صيام عاشوراء (ص 112)، الوافي (7/13)، وسائل الشيعة (7/337)].

Narrated from Jaffar from his father (as), that he said: “Fasting of Ashoura is forgiveness of one year sin.”
Shia books
1- Tahdeeb Al-Ahkam 4/300, Alistibsar 2/134,
2- Jaame3 Ahadeeth Al-Shia 9/475,
3- Alhadaeq Alnadhera 13/371,
4- Jamal luddin mentioned it in ‘Fasting of Ashoora page 112,
5- Al-Kashani 7/13
6- Hur in Wasael Al-Shia 7/337

C.
وعن الصادق رحمه الله قال: [[من أمكنه صوم المحرم فإنه يعصم صاحبه من كل سيئة]]
[وسائل الشيعة (7/347)، الحدائق الناضرة (13/377)، جامع أحاديث الشيعة (9/474)].
And on behalf of Al-Sadiq (rh) that he said: “Whoever is able to fast (month of) Muharram, then his fasting shall protect him from every sin.”
Shia books
1- Wasael Al-shia 7/347,
2- Alhadaeeq Alnadhera 13/377,
3- Jaame3 Ahadeeth Al-shia 9/474.

D.
عن علي عليه السلام قال: {{صوموا يوم عاشوراء التاسع والعاشر احتياطاً، فإنه كفارة السنة التي قبله، وإن لم يعلم به أحدكم حتى يأكل فليتم صومه}}
[مستدرك الوسائل (1/594)، جامع أحاديث الشيعة (9/475)].
And Ali (ra) said: “Fast on the day of Ashoora 9th and 10th for substitution, for it is an expiation for the the past year, and if someone of you eats (by mistake) should continue his fasting.”
Shia books
1- Al-Haj Hussein Al-Nuri Tabarsi in Mustadrak Al-Wasael 1/594,
2- Haj Brujardi in Jaame3 Ahadeeths Al-Shia 9/475.

Due to strong chains the Shia scholars had to authenticate narrations that encourage fasting and weaken those which forbid fasting due to the weakness in their chains.
وتأمل أن روايات صوم عاشوراء جاءت من طرق الشيعة بأسانيد معتبرة، في حين جاءت الروايات الناهية عن صومه بأسانيد ضعيفة، وقد اعترف بهذا الشيخ الحاج السيد محمد رضا الحسيني الحائري في كتابه: نجاة الأمة في إقامة العزاء على الحسين والأئمة. [صفحة (145، 146، 148) طبع قم إيران (1413هـ)].

Comment: These teachings from Shia Imams regarding the fast of Ashura is widely rejected by Shia in general , but is followed by Ahlesunnah. [Esteemed shia scholar said: 1756. It is Makrooh(disliked) to fast on ‘Ashura (10th of Muharram)].

 

35. Imams of Shias used to recite Kalimah without the third testimony, just like the kalimah of Ahlesunnah.

A.
عن جميل بن دراج قال: سألت أبا عبد الله (عليه السلام) عن الإيمان؟ فقال: شهادة أن لا إله إلا الله وأن محمداً رسول الله
Jamil bin Duraj narrates that he asked Abu Abdullah (as) about Imam (faith) , on which he said : The testimony لا إله إلا الله وأن محمداً رسول الله
[Shia book. Al Kafi, Vol. 1, p. 55]

B.
عن أبي خديجة، عن أبي عبد الله (عليه السلام) قال … فإذا حضرتم موتاكم فلقنوهم شهادة أن لا إله إلا الله وأن محمدا رسول (صلى الله عليه وآله) حتى يموت.
Abu Khadija narrated from Abu Abdullah (as) that he said … When you are with your dead, remind them shahada لا إله إلا الله وأن محمدا رسول صلى الله عليه وآله till they die. [Shia book,  Al kafi, Vol. 3, p. 123]

[For more such examples from Shia books with scan pages(urdu), please refer this link]

C.  Here is the story of the conversion of Narjis(the mother of the 12th Imam of Shias). She was a Roman slave before being married to the 11th Imam of Shias. Here is a summary of it.

“Narjis (in the dream) told Fatima (may Allah be pleased with her) that Imam Hasan Askari doesn’t come to meeet me. Fatima (may Allah be pleased with her) said “How can he come you when you commit shirk. If you want that Allah and Jesus and Mary be happy with you, and Hasan Askari come to meet you, Then say “I testify that there is no god but Allah and Muhammad (peace be upon him) is the Messenger of Allah. When I said this, Fatima (may Allah be pleased with her) embraced me and told me that soon Hasan Askari will come to meet you. Than I woke up and kept reciting this Kalimah. Second night when I slept, I saw Hasan Askari in my dream. I told him, why have you come so late. He said “Because you were Mushrika before, now you have embraced Islam, so I will come every night” [Shia book,  Jila ul Ayoon, Volume 2, Page 471-472, by Baqir Majlisi]

Comment: Hence, even after the death of Prophet(saw) and even Ali (ra) , the kalimah of the Muslims was the same, and no changes were ever made to it. There wasn’t a third testimony added to the Kalimah. The Shia Imam didn’t teach the new convert the third testimony which shias recite.

D. Ali(ra) said: I heard Prophet(saw) saying that the uniqeness of your shia and your friends is that they will comeout from their graves saying “There is no god but Allah and Muhammad(saw) is the messenger of Allah” [Shia book, Tohfa al abrar(translation of Jama’a al akhbar) page 290]

Comment: So the shias of Ali(ra) in the day of Judgement will not recite the third testimony just like the Ahlesunnah and contradictory the present day shias.

E.
ذَقٰامَ الْقٰائِمُ لٰایَبْقیٰ اَرْض اِلّٰانُودِیَ فیہٰا شَہٰادَۃُ اَنْ لٰااِلٰہَ اِلاَّ اللہ ُوَاَنَّ مُحَمَّداً رَسُولُ اللہ ِ
(بحارالانوارج٥٢،ص٣٤٠تفسیرعیاشی)
Imam Jafar(as) said: When hz Qaem(as) will come at that time, in the complete earth there will not remain a place where the sound of “There is no god but Allah and Muhammad(saw) is the messenger of Allah” will not be heard. (bihar al anwaar, vol 52, page 340)

Comment: We find here too that Imam Mahdi, will spread the creed of Ahlesunnah, not shias, because people at that time will not recite the testimony which shias recite, but the Kalima will be the same which the Ahlesunnah recites.

 

36. Like Ahlesunnah even Imams of Shia believed that the Adhaan(call to prayer) had just two testimonies not the third ones, which was later innovated by shias.

A. From Shia book tahzib alahkam :
محمد بن علي بن محبوب عن علي بن السندي عن ابن أبي عمير عن ابن أذينة عن زرارة والفضيل بن يسار عن أبي جعفر عليه السلام قال: لما اسري برسول الله صلى الله عليه وآله فبلغ البيت المعمور حضرت الصلاة فأذن جبرئيل عليه السلام وأقام فتقدم رسول الله صلى الله عليه وآله وصف الملائكة والنبيون خلف رسول الله صلى الله عليه وآله قال فقلنا له: كيف أذن؟ فقال: الله أكبر الله أكبر، أشهد أن لا إله إلا الله أشهد أن لا إله إلا الله، أشهد أن محمدا رسول الله اشهد ان محمدا رسول الله، حي على الصلاة حي على الصلاة، حي على الفلاح حي على الفلاح، حي على خير العمل، حي على خير العمل، الله اكبر الله اكبر، لا إله إلا الله لا اله الا الله، والاقامة مثلها إلا أن فيها قد قامت الصلاة قد قامت الصلاة بين حي على خير العمل حي على خير العمل، وبين الله أكبر الله أكبر، فأمر بها رسول الله صلى الله عليه وآله بلالا فلم يزل يؤذن بها حتى قبض الله رسوله صلى الله عليه وآله.
muhammed ibn ali ibn mahboob(thiqat ) from ali ibn sindi(this is ali ibn ismaeel nicknames sindi and he’s thiqat as stated kishi )from ibn abi umair(thiqat thiqat) from ibn udhainah(thiqat) from zurarah (thiqat ) and fudhail ibn yasaar from abu jaafar (as) he said when rasool allah(saw) was taken into heaven and arrived to bait al-mamoor the prayer time had come so jibreel did the call for prayer then rasool allah saww) led the prayer and the angels and prophets prayed behind him , so we asked him(the imam): how did he recite the call to prayer? he said: allahu akbar (twice ) ; ash’hadu an lailaha illa allah (twice) ; ash’hadu anna muhammed rasool allah(twice) ; haya ala salat (twice) haya ala al-falah (twice ) ; haya alal falah(twice ) ; hayya al khiari al-amal(twice) ; allahu akbar(twice) ; lailaha illa allah(once) ; and iqamah is like adhaan but with addition of qad qamat assalat(twice) between hayya ala khairi alamal hayya ala khairi al-amal and alahhu akbar allahu akbar  so rasool allah ordered bilal to perform adhaan that way and bilal kept doing it untill rasool allah passed away.

Comment: Imam Abu Jafar(5th Shia Imam) didn’t include the third testimony in the adhaan, contradictory to what shias practice.

B.  There’s also the following hadith which show the same call to prayer and it’s also sahih
وعنه عن أحمد بن الحسن عن فضالة عن سيف بن عميرة عن أبي بكر الحضرمي عن أبي عبدالله عليه السلام وكليب الاسدي عن أبي عبدالله عليه السلام انه حكى لهما الاذان فقال: الله اكبر الله اكبر الله اكبر الله اكبر، أشهد أن لا اله الا الله أشهد أن لا اله الا الله، اشهد أن محمدا رسول الله اشهد أن محمدا رسول الله، حي على الصلاة حي على الصلاة، حي على الفلاح حي على الفلاح، حي على خير العمل حي على خير العمل الله أكبر الله أكبر لا اله الا الله لا اله الا
الله، والاقامة كذلك

C. and this one is also sahih from the same Shia book tahzeeb al-ahkam also :
الحسين بن سعيد عن النضر عن عبدالله بن سنان قال: سألت أبا عبدالله عليه السلام عن الاذان فقال: تقول الله أكبر الله أكبر، أشهد أن لا إله إلا الله أشهد أن لا إله إلا الله، أشهد أن محمدا رسول الله اشهد أن محمدا رسول الله، حي على الصلاة حي على الصلاة، حي على الفلاح حي على الفلاح،حي على خير العمل حي على خير العمل، الله أكبر الله أكبر، لا إله إلا الله لا إله إلا الله.

D. and this also :
الحسين بن سعيد عن فضالة عن حماد بن عثمان عن إسحاق بن عمار عن المعلى بن خنيس قال سمعت أبا عبدالله عليه السلام يؤذن فقال الله اكبر الله اكبر الله اكبر الله اكبر، اشهد أن لا إله إلا الله اشهد أن لا إله إلا الله، اشهد ان محمدا رسول الله اشهد ان محمدا رسول الله، حي على الصلاة حي على الصلاة، حي على الفلاح حي على الفلاح، حتى فرغ من الاذان وقال في آخره الله اكبر الله اكبر، لا إله إلا الله لا إله إلا الله

Comment: Imams of shias were upon what the Ahlesunnah of today are (BOTH didn’t add ANY third testimony to the Adhan), and the Shias are OPPOSING Ali and the Imams of the Ahl Al-Bayt by adding things to adhaan which their Imams didn’t add.For more details about the confession of shia scholars regarding this reality of innovation of Shias, refer this research by a shia brother.[Cick here]

 

37. Like Ahlesunnah even Imam Ali ib Hussain(ra)[4th Shia Imam] used to call out tathweeb – “As-salaatu khayrun min al-nawm”(prayer is better than sleep).

A.
وما رواه هو أيضا عن أحمد بن الحسن عن الحسين عن فضالة عن العلا عن محمد بن مسلم عن أبي جعفر عليه السلام قال: كان أبي ينادي في بيته بالصلاة خير من النوم”
Imam Abu Jaafar (Al-Baqir) said: ‘My father (Ali Ibn Al-Hussein, Al-Sajjad/Zayn Al-Abideen) used to call out from his house in prayer: ”Praying is better than sleep’ (al-salaatu khayrun min al-nawm)’. [Shia book: Tahdhib vol.7, p.63 no. 15, Wasa’el Al-Shia v.22 S.651, Nummer 4. Hadith grading: Muwathaq/authentic]

Comment: The narration says ‘inside his house’, so the Taqiyyah excuse won’t work here. Clearly, the tradition of al baqir (rah) was meant to show that the practice was not part of taqiyah but something done habitually privately, in one’s own home, and that this is why it is legitimate.

B.
(221) 14 فأما ما رواه محمد بن علي بن محبوب عن أحمد بن الحسن عن الحسين عن حماد بن عيسى عن شعيب بن يعقوب عن أبي بصير عن أبي عبدالله عليه السلام قال: النداء والتثويب في الاقامة من السنة”
Imam Abu Abdallah (Al-Sadiq) said: ‘The calling and the Tathweeb in Iqamah is from the Sunnah.’ [Wasa’el Al-Shia vol.22, p.65 no.3 and in Tahtheeb Al-Ahkaam]

C. Same narration with a slightly different wording:
فأما ما رواه محمد بن علي بن محبوب عن أحمد بن الحسن عن الحسين عن حماد ابن عيسى عن شعيب بن يعقوب عن أبي بصير عن أبي عبدالله (ع) قال النداء والتثويب في الاذان من السنة.
Imam Abu Abdallah (Al-Sadiq) said: ‘The calling and the Tathweeb in Athaan is from the Sunnah.’[Shia book, Al-Istibsaar]

Note: Tathweeb stands for ‘al-salaatu khayrun min al-nawm, this has been confirmed by the biggest Shia Shaykhs, such as Al-Hilli:
والتثويب مكروه وهو قول: ” الصلاة خير من النوم “
‘Al-Tathweeb is disliked (Makrooh) and it’s the saying: “as-salaatu khayrun min al-nawn”.’

Comment: The Shias accuse Umar(ra) for innovating these words in Adhaan, though Sunnis have Prophetic ahadeeth for this practise, however we find in the Shia sources that, their Imams used to call out these words that Umar(ra) supposedly innovated?

As per for the authentic report from Prophet(Saws) in Sunni Books, then we read:

Abu Mahdhurah reported; I said; Messenger of Allah, teach me the method of ADHAN (how to pronounce the call to prayer). He wiped my forehead (with his hand) and asked me to pronounce; Allah is most great. Allah is most great. Allah is most great. Allah is most great, raising your voice while saying them (these words). Then you must raise your voice in making the testimony: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Lowering your voice while saying them (these words). Then you must raise your voice in making the testimony: I testify that there is no god but Allah, I testify there is no god but Allah; I testify Muhammad is the Messenger of Allah, I testify Muhammad is the Messenger of Allah. Come to prayer, come to prayer; come to salvation, come to salvation. If it is the morning prayer, you must pronounce; prayer is better than sleep, prayer is better than sleep, Allah is most great; there is no god but Allah. [ Sunan Abi Dawud #500, Grading: Sahih as per Albani]

 

38. Like Ahlesunnah even Imam Ali(ra), Imam Baqir(ra), Imam Jafar(ra)[1st , 5th , 6th shia Imams] believed that graves should be leveled and that no building should be made over them.

A. Sahi muslim Bk 4, Number 2115: Abu’l−Hayyaj al−Asadi told that ‘Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah’s Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without leveling It.

B. From Shia book, Wasa’il ash-Shi’a:
[6614] 7 ـ وعنهم ، عن سهل ، عن جعفر بن محمد الأشعري ، عن ابن القداح ، عن أبي عبدالله ( عليه السلام ) قال : أمير المؤمنين ( عليه السلام ) : بعثني رسول الله ( صلى الله عليه وآله ) في هدم القبور وكسر الصور.
ورواه البرقي في ( المحاسن ) عن جعفر بن محمد الأشعري ، مثله.

7 – And from them from Sahl from Ja`far b. Muhammad al-Ash`ari from Ibn al-Qaddah (?) from Abu `Abdillah عليه السلام. He said: Amir al-Mu’mineen عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to tear down the graves and break the images.

C. 6615] 8 ـ وعن علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبدالله ( عليه السلام ) قال : قال أمير المؤمنين ( عليه السلام ) : بعثني رسول الله ( صلى الله عليه وآله ) إلى المدينة فقال : لا تدع صورة إلا محوتها ، ولا قبراً إلا سويته ، ولا كلباً إلا قتلته.
ورواه البرقي في ( المحاسن ) عن النوفلي ، مثله.
8 – And from `Ali b. Ibrahim from his father from an-Nawfali from as-Sakuni from Abu `Abdillah عليه السلام. He said: Amir al-Mu’mineen عليه السلام said: The Messenger of Allah صلى الله عليه وآله sent me to Madina, and said: Do not leave an image but that you have effaced it, nor a grave but that you have leveled it, nor a dog but that you have killed it.

D. And al-Barqi narrated it in Shia book, al-Mahasin from an-Nawfali likewise.

[6616] 9 ـ محمد بن الحسن بإسناده عن الحسين بن سعيد ، عن النضر بن سويد ، عن القاسم بن سليمان ، عن جراح المدائني ، عن أبي عبدالله ( عليه السلام ) قال : لا تبنوا على القبور ولا تصوروا سقوف البيوت فإن رسول الله ( صلى الله عليه وآله ) كره ذلك.
أحمد بن محمد البرقي في ( المحاسن ) عن أبيه ، عن النضر بن سويد ، مثله.
وعن يوسف بن عقيل ، عن محمد بن قيس ، عن أبي جعفر ( عليه السلام ) ، مثله.
9 – Muhammad b. al-Hasan by his isnad from al-Husayn b. Sa`id from an-Nadr b. Suwayd from al-Qasim b. Sulayman from Jarrah al-Mada’ini from Abu `Abdillah عليه السلام. He said: Do not build upon the graves and do not make images on the roofs of the houses, for verily the Messenger of Allah صلى الله عليه وآله disliked that.

E. Ahmad b. Muhammad al-Barqi in al-Mahasin from his father from an-Nadr b. Suwayd likewise.

F. And from Yusuf b. `Aqil from Muhammad b. Qays from Abu Ja`far عليه السلام likewise.

G. [6617] 10 ـ وعن أبيه ، عن ابن سنان ، عن أبي الجارود ، عن الأصبغ بن نباتة ، عن أمير المؤمنين ( عليه السلام ) قال : من جدد قبراً أو مثل مثالاً فقد خرج من الإسلام.
ورواه الشيخ والصدوق كما مر.
10 And from his father from Ibn Sinan from Abu ‘l-Jarud from al-Asbagh b. Nabata from Amir al-Mu’mineen عليه السلام. He said: Whoever renovates a grave or fashions an image has gone out of Islam.

H.
قال النبي صلى الله عليه وسلم لا تتخذوا قبري قبلة ولا مسجداً؛ فإن الله عز وجل لعن اليهود حين اتخذوا قبور أنبيائهم مساجد
“The prophet (sallalahu alayhi wa ala alihi wa salam) said: “Don’t take my grave like place of worship or “Qibla”, Allah cursed jews which build Mosques over graves of their prophets”.
Source: Sheih Saduk “Man la yahduruhul fagih” vol 1, p 178, hadis# 532;
Allama Majlisi “Biharul Anwar” vol 79, p 20;
Allama Majlisi “Biharul anwar” vol 80, p 313.

I. Sheikh Saduq narrated in Shia book “Man La Yahdaruhu ‘l-Faqih” (1/178)
وسأله سماعة بن مهران ” عن زيارة القبور وبناء المساجد فيها، فقال: أما زيارة القبور فلا بأس بها، ولا ينبى عندها مساجد “.
And Sama`a b. Mihran asked him about visiting the graves and constructing masajid (pl. of masjid) in them.  So he said: As to visiting the graves then there is no harm with it, but one does not construct masajid on them.

Hadith authenticated by Muhammad Baqir al-Bahbudi, he included it in “Sahih Man La Yahdaruhu ‘l-Faqih”.

J.
عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنِ الْبِنَاءِ عَلَى الْقَبْرِ وَ الْجُلُوسِ عَلَيْهِ هَلْ يَصْلُحُ قَالَ
لَا يَصْلُحُ الْبِنَاءُ عَلَيْهِ وَ لَا الْجُلُوسُ وَ لَا تَجْصِيصُهُ وَ لَا تَطْيِينُهُ
‘Alee bin Ja’far asked  7th Shia Imaam  about building upon graves and sitting (by them). He  said: One cannot build upon it, and sit, and plaster, and “clay” it over
Source:
Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 23, pg. 461, hadeeth # 148
Al-Toosi, Al-IstibSaar, vol. 1, ch. 128, pg. 217, hadeeth # 1
Al-Aamilee, Wasaa’il Al-Shee’ah, vol. 3, ch. 44, pg. 210, hadeeth # 3426
Al-Majlisi, Bihaar Al-Anwaar, vol. 3, ch. 12, pg. 79
‘Alee ibn Ja’far (brother of 7th Imaam ), Masaa-il ‘Alee ibn Ja’far, pg. 212, hadeeth # 460
Grading:
Al-Majlisi said this hadeeth is Muwaththaq KalSaHeeH (Reliable (taken as a) SaHeeH (hadeeth))
–> Milaadh Al-Akhyaar, vol. 3, pg. 298
The reason why it is considered Muwaththaq (Reliable) is mainly because of ‘Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, Al-Khoei said that ‘Alee ibn AsbaaT is a Shee’ah Imaamee and his madhhab is good. (See: Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923). So this hadeeth is actually graded as purely SaHeeH

Comment: So not plastering graves, not building structures over them AND LEVELING graves if found in such conditions are from  the teachings and the sunnah of Prophet(Saw), Ali(ra) and other Shia Imams. This is also the belief of Ahlesunnah and they strictly follow these teachings. But on the other hand shias go against the teachings of their Imams by plastering graves and building structures over them, but on the contrary they accuse the true followers of Ali(ra)[Ahlesunnah], when they follow these commands of Ali(ra), by leveling the high or plastered graves or when they dismantle the structures built over graves. Here are few examples to show how shias have violated these commands of their Imams. [Example 1:Tomb of khomeini over his grave] [Example 2: Plastered Grave of Shia Ayatulah sayyed hussain bourjedi]

 

39. Like Ahlesunnah even the Imam Abu Abdullah(ra) and Imam Baqir(ra)[6th and 5th Imam] believed that the height of grave could be raised by four fingers.

وعن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن أبي عبد الله (عليه السلام) قال: إن أبي قال لي ذات يوم في مرضه: إذ أنا مت فغسلني وكفني، وارفع قبري أربع أصابع، ورشه بالماء، الحديث
And from Ali b. Ibrahim, from his father, from ibn Abi Umayr, from Hammad b. Uthman, from Abi Abdullah(as) said: My father(as) said to me on a day of his illness: “When I die bathe me and shroud me, and raise my grave by four fingers, and sprinkle it with water.” [shia book, Wasail al shia]

Comment : from this report we find that the teaching of Imam regarding height of grave from ground should be about four fingers. This is also the view of Ahlesunnah, but unfortunately when shias make a grave of their saints then the size given to that grave is multiple times more than the size prescribed by their Imam. [Example 1: Was the height of grave of Shia scholar khomeini, near this size adviced by Imams?]

 

40. Like Ahlesunnah even Imam Jafar(ra)[6th shia Imam] believed that prostration to anyone besides Allah is impermissible.

أَنَّ قَوْماً أَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا رَأَيْنَا أُنَاساً يَسْجُدُ بَعْضُهُمْ لِبَعْضٍ فَقَالَ رَسُولُ اللَّهِ ص لَوْ أَمَرْتُ أَحَداً أَنْ يَسْجُدَ لِأَحَدٍ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا
Aboo `Abd Allaah (عليه السلام) said: A group came to the Messenger of Allah (صلى الله عليه وآله وسلم) and said: ‘O Messenger of Allah, we saw people, some of them would prostrate to some. So the Messenger of Allah (صلى الله عليه وآله وسلم) said: Were I to command anyone to prostrate to someone I would have command the wife to prostrate to her husband.
Source: 1. Al-Kulayni, Al-Kaafi, vol. 5, pg. 507 – 508, hadeeth # 6 Grading: 1. Al-Majlisi said this hadeeth has a SaHeeH (Authentic) à Mir’aat Al-`Uqool, vol. 20, pg. 320

Comment:  We should realize that from this report we find that the talk was regarding prostration in regards to respect not worship, since prostration of wife for her husband could only be in regards to respect. Yet we find from this narration that If people prostrate anyone besides Allah even as a mark of respect(not as worship), then they are going against the teaching of Prophet(saw) and the Shia Imam. This is even the belief of Ahlesunnah, but unfortunately Shias violate the teachings of their Imam and they prostrate  graves of Ahlebayt. Here are some proofs as examples. [Example 1: Shia scholar prostrating graves]

 

41. Like Ahlesunnah even Imams of Shias  prohibited prostration(sajdah) over graves and building mosque over graves and also believed that a grave cannot be taken as place of worship.

A.
فأجاب عليه السلام وقرأتُ التوقيع ومنه نسخت: أما السجود على القبر فلا يجوز في نافلة ولا فريضة ولا زيارة
“And he recited the letter and from his copy (it said): ‘As for sajdah (prostration) upon the qabr (grave) it is NOT permissible in naafilah (salaah), fareeDah (salaah), and in ziyaarah (visitation to the grave)
Source:
1. Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 228, hadeeth # 107
Grading:
1. Al-Majlisi said this hadeeth is Hasan Kal-SaHeeH (Hasan like a SaHeeH (hadeeth))
à Milaadh Al-Akhyaar, vol. 4, pg. 238

Comment : This report  from the Imam shows that prostration upon the grave is not permissible, just like Ahlesunnah believes. But unfortunately many shias violate this teaching of their Imam.

B.
عن أبي جعفر عليه السلام قال: إن رسول الله ص قال: لا تتخذوا قبري قبلة ولا مسجدًا، فإن الله عز وجل لعن الذين اتخذوا قبور أنبيائهم مساجد
“From Abu Jafar (alayhi salam): Prophet (sallalahu alayhi wa ala alihi wa salaam) said: “Don’t take my grave as a qibla or as a mosque, indeed Allah cursed those who took graves of prophets as mosques”.
Source: Saduq “Man la yahduruhul faqeh” 1/185;
Majlese “Bihar al anwar” 80/313.

Comment: We want to notify that mosque could also mean a place of doing a lot of sajda. i.e place of worshiping. Thus this proves acts of worships are prohibited in graveyards. Like offering Salah(prayer), etc. This is also the belief of Ahlesunnah, unlike the Shias.

C.
قال النبي صلى الله عليه وسلم لا تتخذوا قبري قبلة ولا مسجداً؛ فإن الله عز وجل لعن اليهود حين اتخذوا قبور أنبيائهم مساجد
“The prophet (sallalahu alayhi wa ala alihi wa salam) said: “Don’t take my grave like place of worship or “Qibla”, Allah cursed jews which build Mosques over graves of their prophets”.
Source: Sheih Saduk “Man la yahduruhul fagih” vol 1, p 178, hadis# 532;
Allama Majlisi “Biharul Anwar” vol 79, p 20;
Allama Majlisi “Biharul anwar” vol 80, p 313.

D.
رَسُولَ اللَّهِ ( ص ) يَقُولُ لَا تَتَّخِذُوا قَبْرِي عِيداً وَ لَا تَتَّخِذُوا قُبُورَكُمْ مَسَاجِدَكُمْ وَ لَا بُيُوتَكُمْ قُبُوراً
“Prophet (sallalahu alayhi wa ala alihi wa salam) said:”Don’t make feast place on my grave, and don’t make Mosques from your graves, and graves from your houses”
Source: Tabarsi “Mustadrak wasael” vol 2, p 379. narration#2240

E.
حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر ع قالَ قُلْتُ لَهُ الصَّلَاةُ بَيْنَ الْقُبُورِ قَالَ بَيْنَ خَلَلِهَا وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ
From Abi Jafar(as)..Prophet(saw) said…Do NOT take my grave as a qiblah or as a masjid, indeed Allah curses those who took graves of prophets as masaajid (mosques)”.
Source:
Al-Sadooq, ‘ilal Al-Sharaa-I’, vol. 2, pg. 358, hadeeth # 1
Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 178, hadeeth # 532
Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 3, ch. 65, pg. 235, hadeeth # 3497
Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 26, pg. 161, hadeeth # 6222
Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 26, pg. 161, hadeeth # 6224
Al-Majlisi, Bihaar Al-Anwaar, vol. 79, ch. 12, pg. 20
Al-Majlisi, Bihaar Al-Anwaar, vol. 80, ch. 5, pg. 313, hadeeth # 4
Al-Majlisi, Bihaar Al-Anwaar, vol. 97, ch. 3, pg. 128, hadeeth # 7
The sanad of this hadeeth is impeccable. This hadeeth is taken as a SaHeeH hadeeth.

F. Here is another narration with relatively the same matn (content).
لَا تَتَّخِذُوا قَبْرِي عِيداً وَ لَا تَتَّخِذُوا قُبُورَكُمْ مَسَاجِدَكُمْ وَ لَا بُيُوتَكُمْ قُبُوراً
“Do NOT make an ‘eid (festival, feast) (on) my grave, and do NOT make Masaajid (mosques) from your graves, and graves from your houses”
Source:
Al-Nooree, Mustadark Al-Wasaa-il, vol. 2, ch. 55, pg. 379, hadeeth # 2240
Al-Toosi, Al-Majaalis
Al-Karaajukee, Kanz
Al-Majlisi, Bihaar Al-Anwaar, vol. 34, pg. 332
Al-Majlisi, Bihaar Al-Anwaar, vol. 55, ch. 12, pg. 79, hadeeth # 44 & 45

Comment: We want to notify that mosque could also mean a place of doing a lot of sajda. i.e place of worshiping. Thus this proves acts of worships are prohibited in graveyards. Like offering Salah(prayer), etc. This is also the belief of Ahlesunnah, unlike the Shias. Here is an example of a shia scholar prostrating over a grave(Example 1)  ; [Example 2: Shia women praying near the grave of Ayatullah Khomeini]  ;  [Example 3: Shia Ayatullah praying before grave of Khomeini, making it as mosque]  [Example 4: Similar example]

 

42. Like Ahlesunnah believes even Ali(ra)[1st shia Imam] believed that Prophet(saw) didn’t appoint any Caliph to succeed after him.

A. Sahi bukhari 5.728: Narrated `Abdullah bin `Abbas: `Ali bin Abu Talib came out of the house of Allah’s Apostle during his fatal illness. The people asked, “O Abu Hasan (i.e. `Ali)! How is the health of Allah’s Apostle this morning?” `Ali replied, “He has recovered with the Grace of Allah.” `Abbas bin `Abdul Muttalib held him by the hand and said to him, “In three days you, by Allah, will be ruled (by somebody else ), And by Allah, I feel that Allah’s Apostle will die from this ailment of his, for I know how the faces of the offspring of `Abdul Muttalib look at the time of their death. So let us go to Allah’s Apostle and ask him who will take over the Caliphate. If it is given to us we will know as to it, and if it is given to somebody else, we will inform him so that he may tell the new ruler to take care of us.” `Ali said, “By Allah, if we asked Allah’s Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah’s Apostle for it.”

B.
قيل لعلي ألا تستخلف قال ما استخلف رسول الله صلى الله عليه وسلم فأستخلف عليكم وإن يرد الله تبارك وتعالى بالناس خيرا فسيجمعهم على خيرهم كما جمعهم بعد نبيهم على خيرهم
الراوي: شقيق المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 9/50
خلاصة حكم المحدث: رجاله رجال الصحيح غير إسماعيل بن أبي الحارث وهو ثقة
They said to Ali: Will you not appoint a successor? He said: The Prophet PBUH did not appoint a successor so that I may do so, If Allah wishes that something good happens to you then he will make you all gather around the best (Man) amongst you just like he made them gather around the best Man (i.e Abu bakr) after their prophet PBUH.
Source: Al haythami in Mujama’a al Zawa’ed.
Rank: All narrators are that of the SAHIH except Ismail bin Abi al Harith and he is Trustworthy.

Comment: So these narration shows that like Ahlesunnah even Imam Ali(ra) believed that Prophet(Saw) never appointed any caliph to succeed after him.Which is contradictory to the Shia belief.

 

43. Like Ahlesunnah even Imam Baqir(ra)[5th Shia Imam] refuted the shia belief that verse of wilayah was revealed solely for Ali(ra).

A.
وقال ابن جرير: حدثنا هناد، حدثنا عبدة عن عبد الملك، عن أبي جعفر قال: سألته عن هذه الآية: { إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَاكِعُونَ } قلنا: من الذين آمنوا؟ قال: الذين آمنوا. قلنا: بلغنا أنها نزلت في علي بن أبي طالب، قال: علي من الذين آمنوا.
Ibn Jareer said: Hanad told us, Abdah told us he narrated from Abdul Malik from Abu Ja’afar Muhammad bin Ali (RA): I asked him about this verse …(he mentions 5:55)… We said: Who are the believers? He replied: The Believers. We said: It had reached us that this was revealed regarding Ali ibn Abi Talib, He said: Ali is amongst those believers. [Sanad of narration is Sahih.]

B.
أبو نعيم في الحلية عن عبد الملك بن أبي سليمان قال: سألت أبا جعفر محمد بن علي عن قوله { إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون } قال: أصحاب محمد صلى الله عليه وسلم قلت يقولون: علي؟ قال: علي منهم.
Abu Na’eem in “al Hilyah” from abdul Malik bin Abu Suleiman that he said: I asked Abu Ja’afar Muhammad Ibn Ali (RA) about the verse of Allah …(he mentions 5:55)… He told me: those who accompanied Muhammad peace be upon him. I said: They say Ali? He replied: Ali is amongst them. [Sanad of narration is Sahih.]

Comment: From these reports of Imam Baqir(ra) we find that, like Ahlesunnah even imam Baqir believed that the verse of Wilayah was not revealed solely for Ali(ra) , as the shias claim, but it was revealed for the believers in general, THE ONES WHO ACCOMPANIED PROPHET(SAW)[i.e sahaba] . This is even evident from the verse of Quran itself, because the plural noun(believers) was used there, if this was supposedly revealed for single person then, there would have been a singular noun(believer), but plural noun(believers) signifies that it was revealed for believers in general.

 

44. Like Ahlesunnah Ali(ra)[1st shia Imam] too believed that Caliphate of Abubakr(ra), Umar(ra) , Uthman(ra) was with the pleasure of Allah.

إنه بايعني القوم الذين بايعوا أبا بكر وعمر وعثمان ، على ما بايعوهم عليه ، فلم يكن للشاهد أن يختار ولا للغائب أن يرد ، وإنما الشورى للمهاجرين والأنصار ، فإن اجتمعوا على رجل وسموه إماماً كان ذلك لله رضى فإن خرج منهم خارج بطعن أو بدعة ردوه إلى ماخرج منه فإن أبى قاتلوه على اتباعه غير سبيل المؤمنين ، وولاه الله ما تولى
Ali(ra) wrote: Verily, the people who payed allegience to Abu Bakr, Umar and Uthman, have payed allegience to me based on the same principles as the allegience to them. So anyone who was present has no right to go against his pledge of allegience, and anyone who was absent has no right to oppose it. And verily shura (consultation) is only the right of the Muhajirs and the Ansar. So if they decide upon a man and declare him their imam, then it is with the pleasure of Allah. If anyone goes against this decision, then he must be persuaded to follow the rest of the people. If he persists, then fight with him for leaving that which has been accepted by the believers. And Allah shall let him wander misguided and not guide him. (Shia book, Nahjul-Balaghah, Letter #6)

Similar narration is present in Shia books like Bihar al anwar (32/368)(33/76), noor al thaqalayn(1/551).

 

45. Like Ahlesunnah even Ali(ra)[1st shia Imam] believed that Abubakr(ra) was most deserving of caliphate, thus Ali(ra) gave pledge to Abubakr(ra) immediately.

A.  Abu Sa’eed al Khudri may Allah be pleased with him said: When the Prophet’s (sallalahu alaihi wa ala alihi wa sallam) soul passed away, people gathered at the place of Sa’ad bin Ubadah and amongst them were Abu Bakr and Umar. A Khatib from the Ansar (supporters) spoke: “You know that the Prophet of Allah (sallalahu alaihi wa ala alihi wa sallam) was from the Mouhajirun (immigrants) and his caliph must also be from the Mouhajirun, we were the ansar of the Prophet (sallalahu alaihi wa ala alihi wa sallam) and we will be the ansar of his caliph just as we were his Ansar”. Then Umar bin al Khattab stood up and said “This man from amongst the ansar speaks truth and if it were anything other than this then we would not give you a baya’ah (Pledge of allegiance)”,  then he grabbed the hand of Abu Bakr and said: “This is your close companion so give him baya’ah”. Then Umar and the Mouhajirun and the ansar all gave him baya’ah. Abu Bakr stood on the pulpit and he looked at the faces of all the people there but he didn’t seen al Zubair, so he called for him and and he came.  Abu Bakr told him: “O son of the Prophet’s (sallalahu alaihi wa ala alihi wa sallam) aunt and his disciple would you want to split the cause of the Muslims?”  Zubair said: “Not at all O caliph of the prophet of Allah” then he stood and gave him baya’ah. Then he looked at the faces of the people but did not spot Ali so he called for Ali bin abi Talib and he came. Abu Bakr said: “O cousin of the prophet of Allah and the husband of his daughter would you want to split the cause of the Muslims?” So Ali replied: “Not at all O caliph of the prophet of Allah”, then he stood and gave him baya’ah.

[Sources: -Mujama’a al Zawa’ed (5/183), rijal are people of saheeh. ; Al Bidayah wal Nihayah (5/281), chain thabit and saheeh. ; Al Mustadrak (3/76) and al Sunan al Kubrah (8/143) with two SAHIH chains. Imam Muslim bin al Hajjaj (Author of Sahih muslim) and Imam al hafiz Muhammad bin Ishaq bin Khuzaymah (Author of Sahih Ibn Khuzaymah) and Imam Ibn Katheer all talked about the importance of this sahih narration.]

B. Ali and al Zubair were asked about the baya’ah and they said: “We were only angry because we were late for the consultation, we see Abu Bakr as the most deserving of the people to this position after the Apostle of Allah (sallalahu alaihi wa ala alihi wa sallam), he is the companion in the cave and the second of the two and we know of his honour and rank, The prophet (sallalahu alaihi wa ala alihi wa sallam) had ordered him to lead the people in prayer while he was alive”.[Sources: Al Bidayah wal nihayah (6/341), Khilafat Abu Bakr p67, chain is good.]

C. Here weak narration which agrees with saheeh from above:

In the hadith of Habib bin Abu Thabit: Ali bin Abu talib was in his house then a man came to him and told him “Abu Bakr has gotten ready for the Baya’ah” So Ali went out to the mosque wearing only his Qamis without a Izar or a Ridaa and he was hasty because he hated to be late for the baya’ah, then he gave the Baya’ah to Abu Bakr and sat down and later asked for his Ridaa so it was brought for him and he wore it on top of his Qamis. [Source: Tareekh al tabari 3/207, the chain is broken, it contains Seif bin Umar and he is weak and it contains Abdul Aziz bin Siyah who is trustworthy but is a Shia.]

D. Imam Abdullah ibn Ahmad narrated in his “Sunnan” (2/563) via trustworthy narrators: Narrated Qays bin al Abdi: I Witnesses the sermon of Ali on the day of Basarah, he said: ” He praised Allah and thanked him and he mentioned the Prophet (sallalahu alaihi wa ala alihi wa sallam) and his sacrifice to the people, then Allah swt took his soul. (After he said that) then the Muslims saw that they should give the Caliphate to Abu Bakr (RA) so they pledged their allegiance and made their promise of loyalty, and I gave my pledge and I promised him my loyalty, They were pleased and so was I. He (Abu Bakr) did good deeds and made Jihad until Allah took his soul may Allah have mercy on him.”

 

46. Like Ahlesunnah even Imam Ali(ra), Imam Baqir(ra), Imam Jafar(ra)[1st, 5th , 6th Shia Imams] believed that Abubakr(ra) and Umar(ra) were the Imams(leaders) of guidance and should be followed and respected and they were the best people after Prophet(saw).

A.
قال ابوعقيل عن رجل قال سُئل علي بن ابي طالب رضي الله عنه عن ابي بكر وعمر رضي الله عنهما فقال كانا امامي هدى راشدين مصلحين منجيين خرجا من الدنيا خميصين
طبقات ابن سعد ج ۳ ص۱۴۹
Ubaidullah bin Mussa narrates from Abu Aqeel that a man asked Ali about Abu Bakr and Umar, he said Indeed they were Imams of guidance, and righteous ones and guiders.(tabqat ibn saad, vol3, page  139)

B. Abdullah ibn Ahmad narrated in his Sunnan(#1303):
حدثني أبي حدثنا محمد بن فضيل حدثنا سالم يعني ابن أبي حفصة قال سألت أبا جعفر وجعفرا عن أبي بكر وعمر رضي الله عنهما فقالا يا سالم تولهما وأبرأ من عدوهما فإنما كانا أمامي هدى وقال لي جعفر يا سالم أبو بكر جدي أيسب الرجل جده قال وقال لي لا نالتني شفاعة محمد  في القيامة إن لم اكن أتولهما وأبرأ من عدوهما
From Salim ibn Abu Hafs: “I asked Abu Jafar and Jafar about Abu Bakr and Umar (may Allah be pleased with them). And they say: “O Salim, befriend to them, and dissolve from their enemies, indeed they were imams of guidance” And Jafar said to me: “O Salim, Abu Bakr is my grandfather, does man can abuse his grandfather? And may the intercession of Mohammad not reach me on the day of judgement, if I wouldn’t befriend with them, and wouldn’t dissolve from their enemies”

C. A Sahih narration from Ja’afar bin Muhammad al-Sadiq (rah):
بريء الله ممن تبرأ من أبي بكر و عمر
Abu Abdullah Ja’afar bin Muhammad said: “Allah has dissociated himself from those who have dissociated themselves from Abu Bakr and Umar.”

قال الذهبي : قلت: هذا القول متواتر عن جعفر الصادق، أشهد بالله إنه لبار في قوله غير منافق لأحد، فقبح الله الرافضة
Hadith Grading: Imam al Dhahhabi (rah) said while commenting on the narration: This saying is Mutawatir(100% authentic) from Ja’afar al Sadiq, I bear witness in front of Allah that he is honest in his saying and not lying in front of anyone(Taqqiyah), may Allah increase the Rafidah in ugliness.

D.
عن عيسى بن دينار المؤذن مولى عمرو بن الحارث الخزاعي قال : سألت أباجعفر عن أبي بكر وعمر فقال : مسلمين رحمهما الله .
فقلت له : أتولاهما وأستغفر لهما .
فقال : نعم .
قلت : أتأمرني بذلك .
قال : نعم ثلاثاً ، فما أصابك فيهما فعلى عاتقي ، وقال بيده على عاتقيه ،
وقال : كان بالكوفة علي رضي الله عنه خمس سنين فما قال لهما إلا خيراً ولا قال لهما أبي إلا خيراً ولا أقول إلا خيراً . [ صحيح ] .
From Isa bin Dinar al-Muatthin the mawla of ‘Amro bin al-Harith al-Khuza’ee: I asked Abu Ja’afar about Abu bakr and ‘Umar and he answered: Muslims may Allah have mercy on them. I told him: Should I be loyal to them and ask Allah to forgive them? He said: Yes. I said: Do you order me to do so? He said: Yes, Yes, Yes (three times) and I take responsibility for what I say. He continued saying: Ali may Allah be pleased with him was in al-Kufa for five years and he always spoke good of them and so did my father and so do I.
Grading: Sahih.

E.
أخبرنا محمد بن رزق الله قال : أنا أحمد بن عيسى قال : نا أبو مسلم قال : نا عبد العزيز بن الخطاب قال : حدثني يونس بن بكير ، عن أبي جعفر يعني محمد بن علي بن الحسن قال : ” من جهل فضل أبي بكر وعمر ، فقد جهل السنة
It has been narrated from Imam Baqir that he said : One who doesn’t know the superiority of Abu Bakr and Umar is ignorant of the Sunnah.

F.
عن بسام بن عبدالله الصيرفي قال : سألت أباجعفر قلت : ماتقول في أبي بكر وعمر رضي الله عنهما ، فقال : والله إني لأتولاهما وأستغفر لهما وما أدركنا أحد من أهل بيتي إلا وهو يتولاهما . [ حسن ] .
From Bassam bin Abdullah al-Sayrafi: I asked Abu Ja’afar: What do you say about Abu bakr and ‘Umar may Allah be pleased with them? He replied: “By Allah I am loyal to them and I ask Allah to forgive them and we never met anyone from my family who was not loyal to them.“
Grading: Hasan(good).

Comment: Just like Ahlesunnah, Not only Imams of Ahlebayt but THE COMPLETE (family)AHLEBAYT  was loyal to Abubakr(ra) and Umar(ra), unlike what Shias portray and practice.

G. Narrated Muhammad bin AlHanafiya: I asked my father (`Ali bin Abi Talib), “Who are the best people after Allah’s Apostle ?” He said, “Abu Bakr.” I asked, “Who then?” He said, “Then `Umar. ” I was afraid he would say “Uthman, so I said, “Then you?” He said, “I am only an ordinary person. (Sahi bukhari 5.20)

Comment: This statement of Ali(ra)[1st shia Imam] regarding Abubakr(ra) and Umar(ra) that they were the best people after prophet(saw) is Mutawattir(100% authentic due to many chains for this report).

 

47. Like Ahlesunnah even Imam Abu Jafar(ra)[5th Shia Imam] believed that the Sahaba[Muhajireen & Ansar] attended the funeral prayer of Prophet Muhammad(saw).

Muhammad ibn Yahya has narrated from Salama ibn al-Khattab from Ali ibn Sayf from ‘Amr ibn Shimr from Jabir from abu Ja‘far, recipient of divine supreme covenant, who has said the following:“Abu Ja‘far, recipient of divine supreme covenant, has said, ‘When the Holy Prophet, recipient of divine supreme covenant, passed away, the angels, al-Muhajirun (the immigrant Muslims) and al-Ansar (the helping Muslims, people of Madina) prayed over his body group after group.’ “The narrator has said that Amir al-Mu’minin Ali, recipient of divine supreme covenant, has said, ‘I heard the Messenger of Allah saying while in good health, “This verse is revealed to me about praying for me after Allah will take me away from this world. ‘Allah showers His blessings upon the Prophet and the angels seek forgiveness for him. Believers, pray for the Prophet and greet him with the greeting of peace.’ ” ’ ” (33:56)[Al-Kafi H 1219, Ch. 111, h 38]

Muhammad ibn al-Husayn has narrated from Sahl ibn Ziyad from ibn al-Faddal from Ali ibn al-Nu‘man from abu Maryam al-Ansari who has said the following: “Once I asked abu Ja‘far, recipient of divine supreme covenant, ‘How was the prayer for the dead body of the Holy Prophet, recipient of divine supreme covenant?’ “The Imam said, ‘When Amir al-Mu’minin Ali, recipient of divine supreme covenant, washed his body and placed him in the shroud and covered his body, ten persons came in and walked around him. Amir al-Mu’minin Ali, recipient of divine supreme covenant, then stood in the middle of them and said, “Allah showers His blessings upon the Prophet and the angels seek forgiveness for him. Believers, pray for the Prophet and greet him with the greeting of peace.” (33:56) The group also continued reciting what the Imam said until the people of Madina and people of ‘Awali also said the prayer (for burial) in the same way.’”[Al-Kafi H 1216, Ch. 111, h 3]

We read Shaykh Tabarsi has narrated from Imam Muhammad Baqir (a.s.) that ten person came at a time and prayed on the Prophet without an Imam and the whole of Monday and eve of Tuesday passed till the morning and the whole of Tuesday till the evening. EVERY young and old and every man and woman of Medina and surrounding areas prayed on the Prophet. [Hayat ul Quloob, vol 2 ].

We read in Shia hadeeth that Abubakr(ra) was present in the funeral prayer of Prophet(saw), though this is fabrication as per Sunnis, but this shuts the mouth of those Rafidah who claim that Abubakr(ra) didn’t attend the funeral prayer of Prophet(saw). Part of the narration is:
[ it is narrated from Imam Ja’far Sadiq (a.s.) that Abbas came to Amirul Momineen (a.s.) and said, People have decided that the Prophet should be buried in Baqi and Abu Bakr will lead the funeral prayers….”]
[Hayat ul Quloob vol 2, page 1023]

Abu Bakr(ra) was even present when people decided to bury Prophet(saws).

Aishah(ra) narrated:”When the Messenger of Allah(saw) died, they disagreed over where to bury him. So Abu Bakr(ra) said: ‘I heard the Messenger of Allah(saw) saying something which I have not forgotten, he said: “Allah does not take (the life of ) a Prophet except at the location in which He wants him to be buried.’” So they buried him at the spot of his bed.”( Jami` at-Tirmidhi 1018, Grading: Sahih).

Comment: We have seen from the Shia narrations that ALL Muhajireen and Ansar attended the funeral prayer of Prophet(saw), and the Sheikhein that is Abubakr(ra) and Umar(ra) were from Muhajireen.

 

48. Like Ahlesunnah even Imam Hassan(ra)[2nd shia Imam] too believed that Abubakr(ra), Umar(ra), Uthman(ra) were from the righteous Caliphs.

The conditions of peace between Hasan and Muawiya are described.

In the name of Allah , the beneficent, the most Merciful. These are the conditions of peace between Hasan bin Ali bin Abi Talib and Muawiya bin Abi Sufyan. The first condition is that you should follow Quran , Sunnah and the seerah of the righteous Caliphs. [Shia book, Jila ul Ayun, Page 232]

Same thing is also present in other shia books.  Ibn `Aqil, al-Nasa’ih al-Kafiya, p. 156.
Al-Majlisi, Bihar al-Anwar, vol. 10, p. 115.

Similar thing is also present in Kashful ghummah:
سم الله الرحمان الرحيم هذا ما صالح عليه الحسن بن على بن أبي طالب معاوية بن أبي سفيان صالحه على أن يسلم إليه ولاية أمر المسلمين على ان يعمل فيهم بكتاب الله تعالى وسنة رسول الله صلى الله عليه وآله وسلم وسيرة الخلفاء الراشدين
Ali bin Esa Al-Arbili , Kashaful Ghumma vol. 2, p. 45

Comment: This is a very crucial condition made by hassan(ra) which needs to be pondered over, Hassan(ra) put one of the condition before Muawiya(ra) which stated that he should follow, Quran , sunnah and seerah of righteous caliphs. But the shian e dajjal accuse the 3 righteous caliphs as being innovators and they accuse them of not ruling by Quran and sunnah. So now if what shias say was correct, then why would Hassan(ra) mention that the seerah(biography) of righteous caliph is to be followed ALONG WITH QURAN AND SUNNAH ? Doesn’t this sounds like an oxymoron? If the 3 righteous caliphs rule against what Quran and sunnah teaches then why did Hassan(ra) include them in his condition along with Quran and sunnah? Doesn’t this seems to be two contradictory conditions at one place? But the fact is that this condition itself establishes the reality before unbiased and honest people that neither the 3 righteous caliphs ruled against Quran and sunnah nor were they innovators. That is why hassan(ra) included them to be followed along with Quran and sunnah.

 

49. Like Ahlesunnah even Imam Jafar(ra)[6th shia Imam] believed that Sahaba were truthful while narrating the traditions of Prophet(saw)[Concept of Adaalah]

علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن منصور بن حازم قال: قلت لابي عبدالله عليه السلام: ما بالي أسألك عن المسألة فتجيبني فيها بالجواب، ثم يجيئك غيري فتجيبه فيها بجواب آخر؟ فقال: إنا نجيب الناس على الزيادة والنقصان، قال: قلت: فأخبرني عن أصحاب رسول الله صلى الله عليه وآله صدقوا على محمد صلى الله عليه وآله أم كذبوا؟ قال: بل صدقوا، قال: قلت: فما بالهم اختلفوا؟ فقال: أما تعلم أن الرجل كان يأتي رسول الله صلى الله عليه وآله فيسأله عن المسألة فيجيبه فيها بالجواب ثم يجيبه بعد ذلك ما ينسخ ذلك الجواب، فنسخت الاحاديث بعضها بعضا.
Ali ibn Ibrahim has narrated from his father from ibn Abi Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said:”I said to (Imam) abu ‘Abdallah (alaihi salam), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (sallalahu alaihi wa ali) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.” [Kulayni narrated in his Shia book “al-Kafi” (1/65), and Majlisi said it’s hasan (good)]

Comment: Belief of Ahlesunnah as well as Shia Imam is that the Sahabah would not make up something and attribute it to the Prophet, and this is the definition of adalah and this is what affirmed by shia Imam also. If we say ‘Idala Al-Sahaba, the Shias start mocking, and pointing how many mistakes the Sahaba did. As if we don’t know that Sahaba also made mistakes, after all WE believe that none of the sahaba was Ma’soom(infallible). ‘Idala Al-Sahaba does not mean, that the Sahaba never made mistakes, or never sinned, ‘Idala Al-Sahaba means: The Sahaba (those who met the Prophet AND died with Imaan) DO NOT LIE WHILE NARRATING THE SAYING OF MESSENGER OF ALLAH.

 

50. Like Ahlesunnah even Imam Jafar(ra)[6th shia Imam] and Imam Musa bin Jafar(ra) [7th Shia Imam] believed that Sahaba of Prophet(Saw) were the best of people and were true believers and that they should be followed.

A.
وعن موسى بن جعفر عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وسلم: (القرون أربع: أنا في أفضلها قرناً، ثم الثاني، ثم الثالث، فإذا كان الرابع التقى الرجال بالرجال والنساء بالنساء، فقبض الله كتابه من صدور بني آدم، فيبعث الله ريحاً سوداء، ثم لا يبقى أحد سوى الله تعالى إلا قبضه الله إليه بحار الأنوار: (22/309)
From Musa bin Jafar from his fathers who said: The Messenger of Allah (saw) said: There will be 4 generations, the best of generations is the one in which I am living, then the second, then the third [Shia book, Biharul Anwar Volume:22 Page:309]

B. Shia scholar Sheikh Saduq in his book “Khisal” narrated:
كان أصحاب رسول الله صلى الله عليه وآله اثنى عشر ألف رجل
28-5 حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي ابن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: كان أصحاب رسول الله صلى الله عليه وآله اثني عشر ألفا ثمانية آلاف من المدينة، وألفان من مكة، وألفان من الطلقاء، ولم ير فيهم قدري ولا مرجي ولا حروري ولا معتزلي، ولا صحاب رأي، كانوا يبكون الليل والنهار ويقولون: اقبض أرواحنا من قبل أن نأكل خبز الخمير.
THERE WERE TWELVE THOUSAND COMPANIONS OF THE PROPHET
28-5 Ahmad ibn Zyad ibn Ja’far al-Hamedany – may God be pleased with him – narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Muhammad ibn Abi Umayr, on the authority of Hisham ibn Salim that Aba Abdullah as-Sadiq (alaihi salam) said, “There were twelve-thousand companions for God’s Prophet (sallalahu alaihi wa ali). Eight-thousand of them were from Medina, two-thousand of them were from Mecca and another two-thousand of them were the free atheist who had become Muslims. There were no Qadarites, Marajites, Kharajites, Mo’tazelites, nor any who act according to their own opinions. They cried day and night and said, ‘O God! Please take away our souls before we eat barley bread”. [Shia book, Khisal]

Comment: We find that like Ahlesunnah even the shia Imam testifies that , none of the Sahaba were innovators, nor they belonged to any sect with deviated beliefs. Thus they were true believers.

C. Imam Zainul Abedin(ra)[4th shia Imam] asks Allah for best reward for those who followed Sahaba:
اللهم و اصحاب محمد خاصة الذين احسنوا الصحابة و الذين ابلوا البلاء الحسن في نصره ، و كانفوه ، و اسرعوا الي وفادته ، و سابقوا الي دعوته ، و استجابوا له حيث اسمعهم حجة رسالاته .و فارقوا الازواج و الاولاد في اظهار كلمته ، و قاتلوا الاباء و الابناء في تثبيت نبوته ، و انتصروا به .و من كانوا منطوين علي محبته يرجون تجارة لن تبور في مودته .و الذين هجرتهم العشائر اذ تعلقوا بعروته ، و انتفت منهم القرابات اذ سكنوا في ظل قرابته .فلا تنس لهم اللهم ما تركوا لك و فيك ، و ارضهم من رضوانك ، و بما حاشوا الخلق عليك ، و كانوا مع رسولك دعاة لك اليك .و اشكرهم علي هجرهم فيك ديار قومهم ، و خروجهم من سعة المعاش الي ضيقه ، و من كثرت في اعزاز دينك من مظلومهم .
اللهم و اوصل الي التابعين لهم باحسان ، الذين يقولون : ربنا اغفر لنا و لاخواننا الذين سبقونا بالايمان خير جزائك
O God , and as for the Companions of Muhammad specifically , those who did well in companionship , who stood the good test in helping him , responded to him when he made them hear his messages’ argument , separated from mates and children in manifesting his word , fought against fathers and sons in strengthening his prophecy , and through him gained victory ; those who were wrapped in affection for him , ‘hoping for a commerce that comes not to naught’ in love for him ; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship ; forget not , O God , what they abandoned for Thee and in Thee , and make them pleased with Thy good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger , summoners to Thee for Thee . Show gratitude to them for leaving the abodes of their people for Thy sake and going out from a plentiful livelihood to a narrow one , and ( show gratitude to ) those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion . O God , and give to those who have done well in following the Companions , who say , ‘Our Lord , forgive us and our brothers who went before us in faith , Thy best reward .[Shia book, Sahifeh Sajadia, Blessing upon the Attesters to the Messengers Supplication – 4]

Comment: Undoubtedly it’s the Ahlesunnah wal Jama’ah who follow the Sahaba, unlike the shias, who abandoned majority of Sahaba and insulted almost all of them. So this prayer of Imam Zain ul Abedin(ra) was for Ahlesunnah.

 

51. Like Ahlesunnah even Imam Baqir(ra)[5th Shia Imam] believed that Ali(ra) wanted to marry the daughter of Abu Jahl.

Fadha’il Al-Sahaba by Ahmad bin Hanbal (#1286):
حدثنا عبد الله قال : حدثني أبي ، نا سفيان ، عن عمرو ، عن محمد بن علي ، أن عليا عليه السلام أراد أن ينكح ابنة أبي جهل فقال رسول الله صلى الله عليه وسلم : وهو على المنبر « إن عليا أراد إن ينكح العوراء بنت أبي جهل ، ولم يكن ذلك له أن يجمع بين ابنة عدو الله ، وبين ابنة رسول الله وإنما فاطمة مضغة مني »۔
Rough translation: Sufyan (bin Uyayna) said, from Amr (bin Dinar) from Mohammed bin Ali (Abu Ja’afar Al-Baqir), that Ali wanted to marry the daughter of Abu Jahl, so the Prophet (pbuh) said, while on a pulpit, “Ali wanted to marry Al-Awra’a bint Abi Jahl, and that will not be so for him to bring together the daughter of enemy of Allah, and the daughter of Rasool Allah, for Fatima is a piece of me.”
Authentic chain.

 

52. Like Ahlesunnah even Imam Ali(ra) and Imam Hassan(ra)[1st and 2nd Shia Imams] believed that wives(esp ayesha(ra)) of Prophet(Saw) will be his wives even in hereafter.

A. Sahi bukhari 9.220: Narrated Abu Maryam `Abdullah bin Ziyad Al−Aasadi: When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al−Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al−Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al−Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him or her (`Aisha).

Comments : Hz hassan(ra) and  companions considered hz ayesha(ra) to be the wife of prophet(Saw) in this world and IN HEREAFTER, well this is in itself a proof to destroy the accusations against hz ayesha(ra) because one can say that a women whose beliefs are questionable can become a wife of prophet, like wife of hz lut(as), BUT NO WOMAN CAN BECOME WIFE OF A PROPHET IN HEREAFTER IF HER BELIEVES WERE INCORRECT OR IF SHE WAS NOT A BELIEVER, can the shias bring any proof that wives of Prophet lut(as) and prophet Noah(as) are their wives even in hereafter? No not at all, its impossible.

B.
ولما أرادت أم المؤمنين عائشة الخروج من البصرة بعث إليها علي رضي الله عنه بكل ما ينبغي من مركب وزاد ومتاع وغير ذلك وأذن لمن نجا ممن جاء في الجيش معها – أن يرجع إلا أن يحب المقام، واختار لها أربعين امرأة من نساء أهل البصرة المعروفات وسير معها أخاها محمد بن أبي بكر، فلما كان اليوم الذي ارتحلت فيه، جاء علي فوقف على الباب وحضر الناس وخرجت من الدار في الهودج فودعت الناس ودعت لهم وقالت: يا بني لا يعتب بعضنا على بعض إنه والله ما كان بيني وبين علي في القديم إلا ما يكون بين المرأة وأحمائها فقال علي: صدقت والله ما كان بيني وبينها إلا ذاك وإنها لزوجة نبيكم صلى الله عليه وسلم في الدنيا والآخرة وسار علي معها مودعاً ومشيعاً أميالاً، وسرح بنيه معها بقية ذلك اليوم وكان يوم السبت مستهل رجب سنة ست وثلاثين، وقصدت في سيرها ذلك إلى مكة، فأقامت بها إلى أن حجت عامها ذلك ثم رجعت إلى المدينة رضي الله عنها)
And when the mother of believers Aisha wanted to leave Basarah, Ali (RA) sent her provisions from food and clothing and all supplies which were necessary, he permitted for all those who came with her in the army to leave unless they preferred to stay, he chose for her forty of the finest women of Basarah to accompany her as well as her brother Muhammad Ibn Abu Bakr (RA), When the day of her departure came Ali stood by the door and so did the people, she came out and bid them farewell and made Dua for them and said: “O son there is no admonition between us, ‘By Allāh! There was nothing between me and `Alī except what ensues between the woman and her in-laws.” Ali then said: “By Allah she speaks the truth there was nothing except that between us and she is the wife of your prophet PBUH in this life and in the hereafter.” Ali then walked with her a long distance, it was on a Saturday in Rajab of the thirty sixth year of Hijra, she sought Mecca and remained there until she made the Hajj of that year then returned to Madinah may Allah be pleased with her.[Source: Al bidayah wal nihayah 7/268-269 (I found it on 10/473 online probably different print).]

C. Similar narration recorded in another history book:
تجهيز علي عليه السلام عائشة رضي الله عنها من البصرة
كتب إلي السري عن شعيب عن سيف عن محمد وطلحة قالا وجهز علي بكل شيء ينبغي لها من مركب أو زاد أو متاع وأخرج معها كل من نجا ممن خرج معها إلا من أحب المقام واختار لها أربعين امرأة من نساء أهل البصرة المعروفات وقال تجهز يا محمد فبلغها فلما كان اليوم الذي ترتحل فيه جاءها حتى وقف لها وحضر الناس فخرجت على الناس وودعوها وودعتهم وقالت يا بني تعتب بعضنا على بعض استبطاء واستزادة فلا يعتدن أحد منكم على أحد بشيء بلغه من ذلك إنه والله ما كان بيني وبين علي
في القدم إلا ما يكون بين المرأة وأحمائها وإنه عندي على معتبتي من الأخيار وقال علي يا ايها الناس صدقت والله وبرت ما كان بيني وبينها إلا ذلك وإنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا والآخرة
وخرجت يوم السبت لغرة رجب سنة ست وثلاثين وشيعها علي أميالا وسرح بنيه معها يوما
[Source: Tareekh al tabari 4/544 or 5/581 (I found it in 3/61 in the e-book ).]

 

53. Like Ahlesunnah even Imam Jafar(ra)[6th shia Imam] didn’t find it weird that Ayesha(ra) could be married to Prophet(Saw) at the age of nine.

A. Reliable reports from shia Imams about normal age of marriage:
وبالإسناد عن ابن محبوب، عن أبي أيوب الخرّاز، عن يزيد الكناسي، عن أبي جعفر ( عليه السلام ) قال: الجارية إذا بلغت تسع سنين ذهب عنها اليتم، وزوجت، وأقيمت عليها الحدود التامة لها وعليها، الحديث
By the isnad from Ibn Mahbub from Abu Ayyub al-Kharraz from Yazid al-Kinasi from Abu Ja`far (as).  He said: When the girl reaches nine years the state of orphanhood leaves her.  She is married, and the hudud are established for her and upon her completely, al-hadith. (i.e. Shaykh Hurr al-`Amuli has only quoted part of the hadith)

B. Some more reliable hadith from Wasa’il ash-Shi`a, Book of Marriage, Chapters 12 ( باب عدم جواز التمتع بالبنت قبل البلوغ بغير ولي)
Muwathaqa or Sahiha of Ibn Sinan from the Shaykh’s chain to Hasan bin Sam’ah –
الوسائل ج19 ص365 وتهذيب الأحكام ج9 ص184 والكافي ج7 ص68
الحسن بن سماعة عن جعفر بن سماعة عن آدم بياع اللؤلؤ عن عبدالله بن سنان عن ابي عبدالله عليه السلام قال: اذا بلغ الغلام ثلاث عشرة سنة كتبت له الحسنة وكتبت عليه السيئة وعوقب وإذا بلغت الجارية تسع سنين فكذلك وذلك انها تحيض لتسع سنين
Hasan bin Sam’ah from Ja’far bin Sam’ah from Adam Lu’lui fro Abdillah bin Sinan from Abu Abdillah (a.s) who said: When a boy reaches 13 years good and evil deeds are recorded for him and when a girl reaches nine years likewise and that is because she begins menstruating at nine.

C. Hadith 3: Hasana of Ibn Abi Umayr –
الخصال ص421 والوسائل ج20 ص104 ومستدرك الوسائل ج1 ص86/87
ما رواه محمد بن أبي عمير عن غير واحد، عن الإمام الصادق (عليه السلام): حدّ بلوغ المرأة تسع سنين
Ibn Abi Umayr from a person from al-Sadiq who said The bulugh of a woman is at nine.

D. So after reading those narrations from Shia books by Shia Imams , Let us present before you a  SaHeeH report from Shia book that shows that `Aa’ishah, the wife of the Prophet صلى الله عليه وآله, was indeed 10 years old when they were married, for sure.
إِنَّ رَسُولَ اللَّهِ ص دَخَلَ بِعَائِشَةَ وَ هِيَ بِنْتُ عَشْرِ سِنِينَ وَ لَيْسَ يُدْخَلُ بِالْجَارِيَةِ حَتَّى تَكُونَ امْرَأَةً
“The Prophet صلى الله عليه وآله entered upon (had sexual intercourse with) `Aa’ishah when she was 10 years old, and that one doesn’t enter (upon) a jaariyah (girl) until she became a woman.”
Source:
1. Al-Kulayni, Al-Kaafi, vol.7, pg. 388, hadeeth # 1;   2. Al-Toosi, Tahdheeb Al-aHkaam, vol. 6, ch. 91, pg. 251, hadeeth # 49; 3. Al-`Aamilee, Wasaa’il Al-Shee`ah, vol. 1, ch. 4, pg. 44, hadeeth # 75
1.Al-Majlisi said this hadeeth is SaHeeH in Mir’aat Al-`Uqool, vol. 24, pg. 235, and he said: SaHeeH Mawqoof (Authentic Halted), in Milaadh Al-Akhyaar, vol. 10, pg. 102.

In this context, when the word “dakhala” (entered) is used, it is used as a nice way of saying “intercourse”. As you can see that the Prophet صلى الله عليه وآله was married with `Aa’ishah by the time she was 10 years for sure, since it says he “entered upon” `Aa’ishah.

Comment: Thus we find that according to Imam of Shias , its not something weird that if a girl marries at the age of 9. Unlike what the ignorant shias think, just inorder to criticize ahlesunnah and mother of believers ayesha(ra). For more detail on this issue refer this [link]

 

54. Like Ahlesunnah even the shia Imams used to name their daughters Ayesha, unlike the shia who dislike giving this name to their daughters.

We shall hereby provide purely Shia sources to confirm the fact that the Ahlebayt( esp Infallible shia Imams) did in fact name their daughters with the name of “Aisha”:

1. Aisha bint Musa al-Kadhim: This was the daughter of the seventh Infallible Imam of the Shia, namely Imam Musa al-Kadhim. The esteemed Shia scholar, Muhammad Taqi al-Tustari, states in Tawarikh al-Nabi wa al-Aal [p. 125-126] that Imam Musa al-Kadhim had seventeen daughters and they were named “Fatima al-Kubra, Fatima al-Sughra, Ruqayyah, Ruqayyah al-Sughra, Hakima…… Aisha, Zaynad and Khadijah.” Shaikh Mufid also mentions her in al-Irshad [p.303]. Two other strong Shia references are Umdat al-Talib of Ibn Anba [p. 266 {footnote}] and al-Anwar al-Nu`maniyya of Ni`mat Allah al-Jaza’iri [v.1, p.380]. The name of this daughter is also mentioned in Kashf al-Ghumma of Abu al-Hasan al-Irbili [v.2, p.90 and 217].

2. Aisha bint Ali al-Rida: This was the daughter of the eight Infallible Imam of the Shia, namely Imam Ali al-Rida. The famous Shia Qadi, Ibn al-Khashab, said in Mawalid Ahl al-Bayt: “(Imam) Al-Rida had five sons and one daughter. They were Muhammad al-Qani, al-Hasan, Jafar, Ibrahim, al-Hussain and the daughter whose name was Aisha.” This is quoted by Muhammad Taqi al-Tustari in Tawarikh al-Nabi wa al-Aal [p.128].

3. Aisha bint Ali Zayn al-Abidin: This was the daughter of the fourth Infallible Imam of the Shia, namely Imam al-Abidin. This fact is referenced in Kashf al-Ghumma of Abu al-Hasan al-Irbili [v. 2, p. 334].

4. Aisha bint Jafar as-Sadiq: This was the daughter of Imam Jafar as-Sadiq, the sixth of the Infallible Imams of the Shia. This is also recorded in Kashf al-Ghumma of Abu al-Hasan al-Irbili [v. 2, p. 373]).

5. Aisha bint Ali al-Hadi: This was the daughter of the tenth Infallible Imam of the Shia, namely Imam Ali al-Hadi. This is mentioned by Shaikh al-Mufid in al-Irshad [p.334] and also in Kashf al-Ghumma of Abu al-Hasan al-Iribli [v.2, p.334]

6. Aisha bint Jafar ibn Musa al-Kadhim: This was the grand-daughter of the Infallible Imam of the Shia (i.e. the daughter of the Imam’s son, Jafar ibn Musa). This is stated by Abu al-Hasan al-Umari in al-Mujdi [p.109].

Comment: So we find that like Ahlesunnah, several Shia Imams also named their daughters Ayesha, unlike the Shias. Lets see what is the view of shia regarding naming their daughters as Ayesha. Shia scholar said “the followers of the ahl al-bayt are not encouraged to keep her(ayesha’s) name for their children.” (source )

 

55. Like Ahlesunnah even the view of several shia Imams regarding Ayesha(ra) and her supporters after battle of camel(jamal) was that they were believers(momineen).

A. Ibn Abe Shayba reported in “Mosannaf”:
حدثنا أبو أسامة قال حدثنا مسعر عن ثابت بن عبيد قال : سمعت أبا جعفر يقول : لم يكفر أهل الجمل
“From Abo Othaama, reported to me Musaar, from Thaabet ibn Ubayd: I heard Abu Jafar said: he (see Ali) did not declare the people of jamal as disbelievers”.

B. 16490 – أخبرنا أبو عبد الله الحافظ أنبأ أبو الوليد الفقيه ثنا الحسن بن سفيان ثنا أبو بكر بن أبي شيبة ثنا يزيد بن هارون عن شريك عن أبي العنبس عن أبي البختري قال سئل علي رضي الله عنه عن أهل الجمل أمشركون هم قال من الشرك فروا قيل أمنافقون هم قال إن المنافقين لا يذكرون الله إلا قليلا قيل فما هم قال إخواننا بغوا علينا
[Source: Beykhake “Sunnan al-kubra” vol 8, p 173. Tahkeek by Muhammad AbdulQader Ata.]
“Abu Bukhture asked Ali (r.a) about people of Jamal. “Are they mushreeks?”. He replied: “They ran from shirk”. Then i asked: “Are they hypocrites?” He replied: “Hypocrites use to mention Allah seldom”. He was asked: “Then who are they?”. Ali(ra) replied: “They are our brothers that rebel against us”.

C. This narration was also reported by Ibn Abi Shayba narrated in his Mosannaf:
37763 – حدثنا يزيد بن هارون عن شريك عن أبي العنبس عن أبي البختري قال سئل علي عن أهل الجمل قال قيل أمشركون هم قال من الشرك فروا قيل أمنافقون هم قال إن المنافقين لا يذكرون الله إلا قليلا قيل إخواننا بغوا علينا
Narrated to me Yazeed ibn Haron from Sherik from Abul Anbasa from Abul Bukhturi which said that Ali was asked about people of Jamal, were they mushriks? He said they flee from shirk. It was said were they hypocrites? He said hypocrites doesn’t mention Allah except a little. It was said (by Ali, as it obvious): Our brothers which revolt against us. [“Mosannaf” ibn Abu Shayba, Maktabatul Rashid-Riad 1409]

D.  And ibn Abi Sheiba narrated from Abu Jafar:
37768 – حدثنا أبو أسامة قال حدثنا مسعر عن ثابت بن عبيد قال سمعت أبا جعفر يقول لم يكفر أهل الجمل
That he said: “Didn’t accuse people of Jamal in kufr”.
Comment: Obviously Imam Abu Jafar he was talking about Ali.
Chain: Abu Usama (Hammad ibn Usama, thiqat(trustworthy)) – Musa`r (ibn Kadam Abu Salamah al-Kufi al-Hilali, thiqat) – Thabit ibn Ubayd (al-Ansari, mawla of Zayd ibn Thabit, thiqat). Grading taken from Taqrib of ibn Hajar.

E.  Jafar Sadiq narrates from his father (Baqir) that Ali never accused the ones with whom he fought of Shirk (i.e polytheism) or hypocrisy, rather he would say , they are our brothers who  rebelled against us. [(shia books) Wasail Shia, 15/83 , also Qurbul Asnad p. 45, Majleese reported in “Biharal anwar” 32/324]

Comment: All these narrations prove that the battle that occurred between Ayesha(ra) and Ali(ra) was due to a misunderstanding created by the sabais. That’s why shia imams didn’t consider Ayesha(ra) and her supporters as disbelievers. This even proves the homemade beliefs of shias to be incorrect that Ali(ra) was divinely appointed Imam, had it been so, Ali(ra) wouldn’t have considered ayesha(ra) or her supporters as believers, because fighting against divinely appointed leader is disbelief. That is why many shia scholars tried to make takfeer of Ayesha(ra) but these narrations blackens the face of those shias.

 

56.  Like Ahlesunnah even Ali(ra)[1st Shia Imam] believed that his opponents in battle of siffin[group of muawiya(ra)] were brothers in faith and held the common BELIEFS.

A. Ali(ra) said:
وَكَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا وَالْقَوْمُ مِنْ أَهْلِ الشَّامِ، وَالظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ (1) ، وَنَبِيَّنَا وَاحِدٌ، وَدَعْوَتَنَا فِي الْإِِسْلاَمِ وَاحِدَةٌ، لاَ نَسْتَزِيدُهُمْ (2) فِي الْإِيمَانِ باللهِ وَالتَّصْدِيقِ بِرَسُولِهِ، وَلاَ يَسْتَزِيدُونَنَا: الْأَمْرُ وَاحِدٌ، إِلاَّ مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمانَ، وَنَحْنُ مِنْهُ بَرَاءٌ! فَقُلْنَا: تَعَالَوْا نُدَاوِ مَا لاَ يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ (3) ، وَتَسْكِينِ الْعَامَّةِ، حَتَّى يَشْتَدَّ الْأَمْرُ وَيَسْتَجْمِعَ، فَنَقْوَى عَلَى وَضْعِ الْحَقِّ مَوَاضِعَهُ. فَقَالُوا: بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ (4) ! فَأَبَوْا حَتَّى جَنَحَتِ (5) الْحَرْبُ وَرَكَدَتْ (6) ، وَوَقَدَتْ (7) نِيرَانُهَا وَحَمِشَتْ (8) . فَلَمَّا ضَرَّسَتْنَا (9) وَإِيَّاهُمْ، وَوَضَعَتْ مَخَالِبَهَا فِينَا وَفِيهِمْ، أَجَابُوا عِنْدَ ذلِكَ إِلَى الَّذي دَعَوْنَاهُمْ إِلَيْهِ، فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا، وَسَارَعْنَاهُمْ (10) إِلَى مَا طَلَبُوا، حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ، وَانْق َطَعَتْ مِنْهُمُ الْمَعْذِرَةُ. فَمَنْ تَمَّ عَلَى ذلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللهُ مِنَ الْهَلَكَةِ، وَمَنْ لَجَّ وَتَمَادَى فَهُوَ الرَّاكِسُ (11) الَّذِي رَانَ (12) اللهُ عَلَى قَلْبِهِ، وَصَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ
“In the beginning of our matter, the people of Sham(Muawiya and his supporters) and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder.“ [Shia book, Nahjul Balagha, vol.3, p.648; letter 58]

Comment: We find that just like Ahlesunnah even Ali(ra) confirmed that the beliefs  of both the groups was same. Which means that Ali(ra) considered Muawiya(ra) to be his brother in faith. we know that people of Shaam didn’t believe in divine Imamah of Ali(a). But Ali(ra) didn’t mention the greatest sin(in the sight of shias) that Muawiya(ra) rejected the Imamah of Ali(ra). He didn’t mention that they differed in faith nor that Muawiya(ra) went against the Imam appointed by Allah, like the shias always want to portray.

B.
فلقد كنا مع رسول الله صلى
الله عليه وآله وإن القتل ليدور على الآباء والابناء والاخوان والقرابات ،
فما نزداد على كل مصيبة وشدة إلا إيمانا ، ومضيا على الحق ، وتسليما
للامر ، وصبرا على مضض الجراح . ولكنا إنما أصبحنا نقاتل إخواننا
في الاسلام على ما دخل فيه من الزيغ والاعوجاج والشبهة والتأويل
Hz ali addressing his companions and his opponents said: We were with prophet(saw) , that time our fathers and sons were killed , our near one and brothers were killed ,but after every problem and calamity our eman used to get increase. We used to standstill on truth, We used to obey the commands, at times of difficulties we used to do sabr(patience). But now we are fighting our own muslim brothers.(Shia book, nahjul balagha tahqeeq subhi saleh, page 179)

C. Jafar Sadiq narrates from his father (Baqir) that Ali never accused the ones with whom he fought of Shirk (i.e polytheism) or hypocrisy, rather he would say , they are our brothers who  rebelled against us. [(shia books) Wasail Shia, 15/83 , also Qurbul Asnad p. 45, Majleese reported in “Biharal anwar” 32/324]

 

57. Like Ahlesunnah even Imam Ali(ra)[1st shia Imam] never tolerated that wives of Prophet(Saw) or companions of Prophet(saw) be insulted.

A. It was narrated by ibn Kathir in “al-Bidayah wa Nihayah” (7/258) that one man said to Ali: “Near the door standing two men which speak ill about Aisha”. Upon this Ali ordered to Kaka ibn Amir take their outer clothing and strike them with 100 lashes. And that was done.[ as-Salabi “Siratul Amiralmuminin  Ali ibn Abu Talib” p 559.]

Comment: Imam Ali(ra) never tolerated that wives of Prophet(Saw) be insulted. This is from the creed of Ahlesunnah, unlike the so called shias insult and curse wives of Prophet(saw).

B. Once Suwaid ibn Ghafalah visited `Ali during his reign and told him that he had passed a few people amongst whom was ibn Saba speaking ill of Abu Bakr. They claimed that you(Ali) also held the same opinion.” `Ali retorted: “I have nothing to do with this black filthy creature. I seek refuge from Allah that I hold any opinion other than the best for Abu Bakr and `Umar.” He then exiled ibn Saba saying that he could not tolerate to live with him in one city. `Ali then ascended the pulpit, and after relating the story said: “I will lash anyone who prefers me over Abu Bakr and `Umar, the lashing of a slanderer.” [(Ibn Hajar al-Asqalani, “Lisan al-Mizan”, vol. 3 (1225)]

C.
وقد أنكر على من يسب معاوية ومن معه فقال: “إنّي أكره لكم أن تكونوا سبّابين، ولكنّكم لو وصفتم أعمالهم، وذكرتم حالهم، كان أصوب في القول، وأبلغ في العذر، وقلتم مكان سبّكم إياهم: اللّهم احقن دماءنا ودماءهم، وأصلح ذات بيننا وبينهم” [نهج البلاغة: ص323
Nahj Al-Balagha”, Ali is reported to have rejected the action of those who insult Mu’awiya and those with them, and told them:  “I hate for you to be from those who insult, but rather describe their deeds … and say instead of your insults: O Allah, preserve our blood and theirs, and bring peace between us and them”[Shia book, Nahjul balagha page 323]

D.
يا أمير المؤمنين السنا محقين ؟ قال: بلا. قالا: أو ليسوا مبطلين ؟: قال بلا. قالا: فلم منعتنا من شتمهم ؟. قال (عليه السلام): كرهت لكم أن تكونوا لعانين شتامين تشتمون وتتبرؤن، ولكن لو وصفتم مساوي أعمالهم فقلتم: من سيرتهم كذا وكذا، ومن عملهم كذا وكذا، كان أصوب في القول، و (لو) قلتم مكان لعنكم أياهم وبراءتكم منهم: اللهم أحقن دماءنا ودماءهم، وأصلح ذات بيننا وبينهم
Hijr ibn Adi and Amr ibn Al-Hamq came out declaring dissociation from and curses upon the people of Shaam(muawiya and his supporters), so Ali sent for them telling them abstain from what I have heard you do. So they came to him and said: O Amir Al Moemineenm aren’t we upon the Truth? He said: Yes; They said: And aren’t they upon Falseness? He said: Yes; They asked: So why are you stopping us from insulting them? He (‘Alaihi Al salam) said: I hated for you to be [from those who] curse, insult, but rather describe their wrongful deeds and say: from their seerah is so and so, and from their actions is so and so, it would have been more correct in speech, and had said instead of your curses and dissociation from them: O Allah, preserve our blood and theirs, and bring peace between us and them“.[( Shia books,”Waqi`ah Siffeen” by NaSr bin MazaaHim Al-Minqaree, who is a shee`ah. Al-Najaashee said: “his path is striaight”);(al akbar al tawaal, page 165, under the heading battle of siffin)]

Comment: Imam Ali(ra) never tolerated that companions of Prophet(Saw) be insulted. This is from the creed of Ahlesunnah, unlike the shias insult and curse noble companions of Prophet(saw), going against the teachings of their own divinely appointed Imam.

E.
وروى المجلسي عن الطوسي رواية موثوقة عن الإمام علي كرم الله وجهه أنه قال لأصحابه: أوصيكم في أصحاب رسول الله صلى الله عليه وآله وسلم: لا تسبوهم؛ فإنهم أصحاب نبيكم، وهم أصحابه الذين لم يبتدعوا في الدين شيئاً، ولم يوقروا صاحب بدعة، نعم! أوصاني رسول الله صلى الله عليه وآله وسلم في هؤلاء
Shia scholar Majlisi has narrated from Tusi who has narrated a Muwathaq tradition,  from Ali  that he said “I order you regarding the companions of the Prophet (s) , don’t criticize them, because they are the companions of your Prophet (s). They are his companions,  they didn’t start any bidah in the religion, nor given honor to any innovator. Yes! The Prophet (s) has ordered me regarding them.( shia book, Hayat ul Qulub , Vol. 2, p. 621)

Comment: This narration proves that there were people with Ali(ra) who would criticize companions of Prophet(saw) but Ali(ra) condemned them, and testified that Sahaba(ra) weren’t innovators. But still shias falsely accuse companions of Prophet(saw) for being innovators.

F.
عن الصادق عن آبائه عن علي عليه السلام قال: «أوصيكم بأصحاب نبيكم لا تسبوهم، الذين لم يحدثوا بعده حدثاً، ولم يئووا محدثاً؛ فإن رسول الله صلى الله عليه وآله وسلم أوصى بهم الخير
Ali(as) said:“I order to you regarding the Companions (ra) of Muhammad (SAW), don’t criticize them, They were the people after the Prophet (SAW), who did not bring any innovation in the deen and never supported any innovation and the Prophet (SAW) ordered to behave well towards them”[ Shia book, Bihar al-Anwar 22/305]

 

58. Like Ahlesunnah even the Shia Imam believed that Prophet(Saw) had four biological daughters.

A. Sahi(authentic) narration from shia book:
محمد بن يعقوب عن علي بن ابراهيم عن ابيه عن ابن محبوب عن علي بن رئاب عن عبد صالح عليه السلام قال، ادع بهذا الدعاء في شهر رمضان مستقبل دخول السنة
. . .
اللهم صل على القاسم والطاهر ابني نبيك، اللهم صل على رقية بنت نبيك والعن من آذى نبيك فيها، اللهم صل على ام كلثوم بنت نبيك
(source)
Muhammd b. Ya’qub from ‘Aliy b. Ibrahim from his father from ibn Mahbub from ‘Aliy b. Râ’ib from Abd Salih (peace be upon him) said: Call with this prayer in the month of Ramadan in the future with the entrance of the year: O Allah send your blessings upon Qâsim and Tâhir sons of your Prophet, O Allah send your blessings upon Ruqayyah daughter of your prophet and curse those who hurt your Prophet through her, O Allah send your blessings upon Umm Kulthûm daughter of your Prophet. [Tahdhib al-Ahkam, Vol. 3, Pg. 106-122]

Comment: Thus we see that like Ahlesunnah even the shia Imams believed that Prophet(Saw) had four biological daughters, unlike  many shias who believed that except Fatima(ra), the other daughters of Prophet(saw) were not his biological daughters.

 

59. Like Ahlesunnah even Imam Ali(ra) and Imam Zainul Abedin(ra)[1st and 4th shia Imam] believed that father of Ali(ra), Abu talib died as a kaafir. And a believer cannot inherit from kaafir.

A.  Yahya related to me from Malik from Ibn Shihab that Ali ibn Husayn ibn Ali ibn Abi Talib told him that Aqil and Talib inherited from Abu Talib, and Ali did not inherit from him. Ali said, “Because of that, we have given up our portion of ash Shab.” (A house belonging to Banu Hashim).[(MUWATTA MALIK) Book 27, Number 27.12.11]

B. Sahi BUKHARI 2.658: Narrated ‘Usama bin Zaid: I asked, “O Allah’s Apostle! Where will you stay in Mecca? Will you stay in your house in Mecca?” He replied, “Has `Aqil left any property or house?” `Aqil along with Talib had inherited the property of Abu Talib. Jafar and `Ali did not inherit anything as they were Muslims and the other two were non−believers. `Umar bin Al−Khattab used to say, “A believer cannot inherit (anything from an) infidel.” Ibn Shihab, (a sub−narrator) said, “They (`Umar and others) derived the above verdict from Allah’s Statement: “Verily! those who believed and Emigrated and strove with their life And property in Allah’s Cause, And those who helped (the emigrants) And gave them their places to live in, These are (all) allies to one another.” (8.72)

Comment: Thus like Ahlesunnah even the Imam of shias believed that a believer cannot inherit from a muslim, unlike what shias believe. The Imam even believed that Abu Talib died as a Kaafir, just like Ahlesunnah, which is against what shias believe.

C.  Ali ibn abi Talib (ra) narrates: I came to the Prophet PBUH and said: “Your old uncle who was astray has died so who will bury him?” He PBUH said: “Go and bury your father, and then do not do anything until you come to me.” Ali replied: “But he died as a Moushrik(Polytheist)” He PBUH said: “Go and bury him”, Ali said: “So I buried him and I came back.” then the Prophet PBUH said: “Go and make Ghusl(Wash up) and then do not do anything until you come to me.” Ali said: “I took a bath then came back to him. Then he made a Dua(Supplication) for me and nothing could have made me more happier.” and Ali used to take a bath whenever he washed the dead. [al-Albani said Sahih in “Ahkam al-Janaez” #169 and “al-Silsilah al-Sahiha” #161.]

 

60. Like Ahlesunnah even Imam Ali(ra) and Abu Abdullah(ra)[1st and 6th Shia Imam] believed that the father of Prophet Ibrahim(as) was a Kaafir.

A.
صحيحة أخرجها الطيالسي وابن أبي شيبة وأحمد والترمذي والنسائي وأبو يعلى وابن جرير وابن المنذر وابن أبي حاتم وأبو الشيخ والحاكم وصححه وابن مردويه والبيهقي في شعب الإيمان والضياء في المختارة عن علي قال : سمعت رجلا يستغفر لأبويه وهما مشركان فقلت : تستغفر لأبويك وهما مشركان ؟ فقال : أولم يستغفر إبراهيم. فذكرت ذلك للنبي صلى الله عليه وسلم فنزلت : ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى من بعد ما تبين له أنهم أصحاب الجحيم ، وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه فلما تبين له إنه عدو لله تبرأ منه إن إبراهيم لأواه حليم
‘Ali narrated: I heard a man asking Allah for forgiveness of his polytheist(moushrik) parents, I said to him: “Do you seek forgiveness for your parents while they are polytheists?” The man said: “Didn’t Ibrahim seek forgiveness for his parents.” I mentioned this to the Prophet SAWS so these verses descended:” it is not for the Prophet and those who believe to ask for the forgiveness of those who associate others with Allah in His Divinity even if they be near of kin – And Abraham’s prayer for the forgiveness of his father was only because of a promise which he had made to him. Then, when it became clear to him that he was an enemy of Allah, he dissociated himself from him. Surely Abraham was most tender-hearted, God-fearing, forbearing.” [Source: Tirmithy, Nasaei, Abu Ya’ala, Ahmad and others ; Grading: Sahih.]

B.
علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي أيوب الخزاز، عن أبصير، عن أبي عبدالله (ع): أن آزر أبا إبراهيم (ع) كان منجما لنمرود ولم يكن يصدر إلا عن أمره فنظر ليلة في النجوم فاصبح وهويقول لنمرود: لقد رأيت عجبا، قال: وما هو؟ قال: رأيت مولودا يولد في أرضنا يكون هلاكنا على يديه ولا يلبث إلا قليلا حتى يحمل به، قال: فتعجب من ذلك وقال: هل حملت به النساء؟ قال: لا، قال: فحجب النساء عن الرجال فلم يدع امرأة إلا جعلها في المدينة لا يخلص إليها ووقع آزر بأهله فعلقت بإبراهيم (صلى الله عليه وآله) فظن أنه صاحبه فأرسل إلى نساء من القوابل في ذلك الزمان لا يكون في الرحم شئ إلا علمن به فنظرن فألزم الله عزوجل ما في الرحم [إلى] الظهر فقلن،: ما نرى في بطنها شيئا وكان فيما أوتي من العلم أنه سيحرق بالنار ولم يؤت علم أن الله تعالى سينجيه، قال: فلما وضعت أم إبراهيم أراد آزر أن يذهب به إلى نمرود ليقتله، فقالت له امرأته لا تذهب بابنك إلى نمرود فيقتله
‘Ali ibn Ibrahim al-Qummi from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Abu Ayyub al-Khazzaz from Abu Baseer from Imam abu ‘Abdullah (as): Azar the Father of Ibrahim (as) was an astrologer working for the king al-Namrud, one night he observed the stars and in the morning he went to al-Namrud telling him: “I have seen something strange” he said: “What is it?” he said: “I saw a newborn child that will be born in our lands, our destruction will be by his hands, his mother will soon become pregnant with him.” so he was shocked by this and asked him: “Are any of the women currently pregnant with him?” he said: “No”, so he isolated all the women from the men however Azar had slept with his wife and she carried Ibrahim (as), he thought that he was the one so he sent after some women from the tribes and they would know if there were any babies in the womb but Allah concealed Ibrahim (as) so that they couldn’t see him, they said: “We see nothing in her womb”, He was given knowledge that he shall be burned in the fire but he had no knowledge that Allah will save him, when Ibrahim was born from his mother Azar wanted to take him to al-Namrud to kill him but his wife said: “Don’t take your son to the Namrud who will kill him”…(until the end of the narration).

Comment: This narration proves that just like Ahlesunnah even Imam Abu Abdullah(ra) believed that the father of Ibrahim(as) was a kaafir, unlike the Shias who claim that he was a muslim. Thus the Shia belief that the prophets and Imams all come from a pure Muslim bloodline is destroyed by the Sahih hadeeth from their own infallible Imam, which is present in their own books. As for Ahlul-Sunnah we follow the clear Quranic verse[6:74] and the Sahih Ahadith in our books.

 

61. Like Ahlesunnah even Imam Jafar(ra)[6th Shia Imam] believed that Prophet(saw) was Ummi[who couldn’t read or write].

أبي ، عن سعد ، عن ابن عيسى ، عن البزنطي ، عن أبان ، عن الحسن الصيقل قال : سمعت أبا عبدالله عليه السلام يقول : كان مما من الله عزوجل به على نبيه صلى الله عليه واله أنه كان اميا لا يكتب ويقرؤ الكتاب

Hasan bin Ziyad narrates that I heard Imam Jafar Sadiq saying : From what Almighty Allah bestowed upon his Messenger(saw) was that he was Ummi, he couldn’t write and read.(Shia book, Ilal al sharaie).

Comment: We read in Quran , verse 48 of Surah an’kaboot:
وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ {48}
[Yusufali 29:48] And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted.

 

62. Like Ahlesunnah even Imam Ali(ra)[1st shia Imam] believed that the best of martyrs were Hamza(ra) and Jafar(ra), As per Shia Hadeeth.

Kulayni narrated in his Shia book “al-Kafi” (1/450):

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن الحسين بن علوان الكلبي، عن علي بن الحزور الغنوي، عن أصبغ بن نباتة الحنظلي قال: رأيت أمير المؤمنين (عليه السلام) يوم افتتح البصرة وركب بغلة رسول الله (صلى الله عليه وآله) [ثم] قال: أيها الناس ألا اخبركم بخير الخلق يوم يجمعهم الله، فقام إليه أبوأيوب الانصاري فقال: بلى يا أمير المؤمنين حدثنا فإنك كنت تشهد ونغيب، فقال: إن خير الخلق يوم يجمعهم الله سبعة من ولد عبدالمطلب لا ينكر فضلهم إلا كافر ولا يجحد به إلا جاحد، فقام عمار بن ياسر – رحمه الله – فقال، يا أمير المؤمنين سمهم لنا لنعرفهم فقال: إن خير الخلق يوم يجمعهم الله الرسل وإن أفضل الرسل محمد (صلى الله عليه وآله) وإن أفضل كل امة بعد نبيها وصي نبيها حتى يدركه نبي، ألا وإن أفضل الاوصياء وصي محمد عليه وآله السلام، ألا وإن أفضل الخلق بعد الاوصياء الشهداء، ألا وإن أفضل الشهداء حمزة بن عبدالمطلب، وجعفر بن أبي طالب له جناحان خضيبان يطير بهما في الجنة، لم ينحل أحد من هذه الامة جناحان غيره، شئ كرم الله به محمدا(صلى الله عليه وآله) وشرفه والسبطان الحسن والحسين والمهدي (عليهم السلام)، يجعله الله من شاء منا أهل البيت، ثم تلا هذه الآية ” ومن يطع الله والرسول فاولئك مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن اولئك رفيقا * ذلك الفضل من الله وكفى بالله عليما “.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn al-Faddal from al- Husayn ibn ‘Ulwan al-Kalbi from Ali ibn al-Hazawwar al-Ghanawi from Asbagh ibn Nubata al-Hanzali who has said the following. “I saw Amir al-Mu’minin Ali (alaihi salam) on the day of victory in Basra while he was riding the on the mule of the Messenger of Allah (then) he said, “O people do you want me to tell who the best of the creatures of Allah will be on the Day when He will bring all of them at one place?”
Abu Ayyub al-Ansari stood up and said, “Yes, O Amir al-Mu’minin (alaihi salam) please explain to use. Your were present and we were absent.” The Imam (alaihi salam) then said, “The best of the people on the day of resurrection when will bring all people together are seven people from the descendant of ‘Abd al-Muttalib whose distinction no one except an unbeliever would deny and no one would reject except a deviant.” ‘Ammar ibn Yasir (may Allah grand him blessings) then stood up and said, “O Amir al-Mu’minin (alaihi salam) tell us their names so we can recognise them properly..” The Imam (alaihi salam) said, “The best in the creatures of Allah on the Day when He will bring all creature together are the messenger and the best of the messengers is Muhammad (sallalahu alaihi wa ali). The best after the prophet in his ‘Umma (followers) is the executor of his will until the prophet would come. There is no doubt that the best among the executors of the wills of the prophets is the executor of the will of Prophet Muhammad (sallalahu alaihi wa ali). There is also no doubt that the best among the people after the executors of the will of the prophets are the martyrs and the best of the martyrs is Hamza ibn ‘Abd al- Muttalib and Ja’far ibn Abu Talib who were given two fresh wings with which they fly in Paradise. No one else besides him from this ‘Umma. With this Allah honored and granted dignity t Muhammad (sallalahu alaihi wa ali). Also of the seven people are the two grand sons of the Holy Prophet (sallalahu alaihi wa ali) and al-Mahdi (alaihi salam). Whoever Allah would want will al-Mahdi from us Ahl al- Bayt. The he read this verse of the Holy Quran. “One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have (4:69). The favors of God are such, and He knows very well (how to reward you).” (4:70)

Comment : This shows that Like Ahlesunnah even Ali(ra) believed that the best martyrs were Jafar(ra) and Hamza(ra), unlike shias who say its hussain(ra).

 

63. Like Ahlesunnah even Imam Jafar(ra)[6th shia Imam] believed that Umar ibn khattab(ra) married the daughter of Ali ibn Abi talib(ra) – (Umm Kulthum).

We read in Shia book:

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتِهَا أَوْ حَيْثُ شَاءَتْ قَالَ بَلْ حَيْثُ شَاءَتْ إِنَّ عَلِيّاً ( عليه السلام ) لَمَّا تُوُفِّيَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ .
يقول المجلسي موثق21/197
يقول البهبودي صحيح3/121)

Hameed bin Ziad from Ibn Sama’ah, from Muhamad bin Ziad from Abdullah bin Sinan and Muawiyah bin Ammar from Abu Abdullah PBUH: I asked him about the woman whose husband is died, Does she spend her iddat Period in her house or wherever she wants? Imam replied: Wherever She wants, For Ali when Umar had died he came to his house and took umm Kulthum to his house.

[Shia Source: Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 1

Al Allamah Majlisi says: Muwathaq ( meaning “reliable”) 21/197.

Al Allamah Bahbudi Says: Sahih, 3/121.

Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is Sahih in RawDah Al-Muttaqqoon, vol. 9, pg. 89

Al-Meelaanee said this hadeeth has a Sahih Sanad in Tazawwaj Umm Kulthoom with Umar, pg. 28 & Mahaadiraat fee Al-Itiqaadaat, vol. 2, pg. 696.]

Similarly we read in Shia book:

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَعْتَدُّ فِي بَيْتِهَا أَوْ حَيْثُ شَاءَتْ قَالَ بَلْ حَيْثُ شَاءَتْ إِنَّ عَلِيّاً ع لَمَّا تُوُفِّيَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ
From `Abd Allaah bin Sinaan and Mu`aawiyah bin `Ammaar from Abee `Abd Allaah (as): He said: I asked about the women whose husband dies, can she do her `iddah in her house or wherever she wants? He(as)said: “It is wherever she wants, that `Ali(as) brought Umm Kulthoom to his home when she became free, when `Umar died”. [Al-Kulayni, Al-Kaafi, vol. 6, pg. 115, hadeeth # 2 ; Al-Majlisi said this hadeeth is SaHeeH (Authentic)à Mir’aat Al-`Uqool, vol. 21, pg. 199]

Marriage of Umm Kulthoom bint ‘Ali(ra) with ‘Umar bin Khattab(ra) as described by Zain al-‘Abideen in Sunni sources:

حَدَّثَنَا الْحَسَنُ بْنُ يَعْقُوبَ، وَإِبْرَاهِيمُ بْنُ عِصْمَةَ، الْعِدْلَانِ، قَالَا: ثنا السَّرِيُّ بْنُ خُزَيْمَةَ، ثنا مُعَلَّى بْنُ رَاشِدٍ، ثنا وُهَيْبُ بْنُ خَالِدٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ خَطَبَ إِلَى عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ أُمَّ كُلْثُومٍ، فَقَالَ: أَنْكِحْنِيهَا، فَقَالَ عَلِيٌّ: إِنِّي أَرْصُدُهَا لِابْنِ أَخِي عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَقَالَ عُمَرُ: أَنْكِحْنِيهَا فَوَاللَّهِ مَا مِنَ النَّاسِ أَحَدٌ يَرْصُدُ مِنْ أَمْرِهَا مَا أَرْصُدُهُ، فَأَنْكَحَهُ عَلِيٌّ، فَأَتَى عُمَرُ الْمُهَاجِرِينَ، فَقَالَ: أَلَا تُهَنُّونَنِي؟ فَقَالُوا: بِمَنْ يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: بِأُمِّ كُلْثُومِ بِنْتِ عَلِيٍّ وَابْنَةِ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «كُلُّ نَسَبٍ وَسَبَبٍ يَنْقَطِعُ يَوْمَ الْقِيَامَةِ، إِلَّا مَا كَانَ مِنْ سَبَبِي وَنَسَبِي، فَأَحْبَبْتُ أَنْ يَكُونَ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَسَبٌ وَسَبَبٌ» هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ، وَلَمْ يُخَرِّجَاهُ

Abu ‘Abdullah al-Hakim narrates in “Al-Mustadrak” (4684) and Al-Bayhaqi in Sunan (13393) through Ja’far bin Muhammad from Abu Ja’far al-Baqar from‘Ali bin Husain who said:
‘Umar bin Khattab proposed to ‘Ali for Umm Kulthum. He said, ‘Marry her to me.’ ‘Ali said, ‘I have left her for my nephew ‘Abdullah bin Ja’far.’ ‘Umar said, ‘Marry her to me for no one is as much in expectation of her case as I am.’ So ‘Ali married him. Then ‘Umar came to the group of immigrants and said, ‘Would not you wish me?’ They said, ‘For what O leader of the believers!’ He said, ‘For Umm Kulthum the daughter of ‘Ali and the daughter of Fatimah the daughter of the Messenger of Allah (sallallahu ‘alaihi wa sallam). I have heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “Every lineage and relation will have disconnected on the Day of Resurrection except my lineage and relations.” So I wished that there be a lineage and relation between me and the Messenger of Allah (sallallahu ‘alaihi wa sallam).’ [Its narrators are reliable. This is more famous as a report of Abu Ja’far al-Baqar.]

In different narrations it says that ‘Ali (ra) asked Hasan and Husain, “Marry your uncle (with her).” They said, “She is from women who control their own affairs.” So ‘Ali became angry. Looking at this Hasan hold his clothes said, “There is no patience with your separation O my father.” So they married him. [This is reported by At-Tabrani in Al-Awsat (6609) and Al-Bayhaqi in Sunan (13394, 13660) through Hasan bin Hasan bin ‘Ali (ra).]

 

64. Like Ahlesunnah even Imam Jafar(ra)[6th shia Imam] considered Nabidh(beverage) to be Halal.

A. Imam Jafar was asked about Nabidh , he said : it is halal.

عن عبد الرحمن بن الحجاج قال: استأذنت لبعض أصحابنا على أبي عبد الله عليه السلام فسأله عن النبيذ فقال: حلال

Wasail al Shia, Vol. 25, p. 339

B. A similar narration is present in Madinatul Muajiz by Hashim Buhrani

Kalbi says that I said to Imam Jafar: What do you say about Nabidh? He said : It is halal

Madinatul Muajiz, Vol. 5, p. 463

C. Shaikh Saduq says in Man la yahduruhul faqih,

ولا بأس بالتوضوء بالنبيذ لان النبي صلى الله عليه وآله قد توضأ به

There is no problem in performing ablution with nabidh , for the Prophet (s) performed ablution with it.

Man la yahdhuruhul faqih, Vol. 1, p. 15

Clearing Misconception: Some Ignorant Shiass in their websites try to claim that it was alcohol and not an ordinary drink. There confusion is basically from the term ‘sharaab’ while what ‘sharaab’ actually means in Arabic is a drink, it can be alcohol also, but it is not necessary.

Let us quote a narration from Shaikh Saduq’s Shia book Khisal

عن أبي عبدالله عليه السلام قال: كلوا البطيخ فإن فيه عشر خصال هو شحمة الارض لاداء فيه ولا غائلة، وهو طعام وهو شراب وهو فاكهة وهو ريحان وهو إشنان وهو ادم ويزيد في الباه ويغسل المثانة، ويدر البول

It has been narrated from Imam Jafar that he said: Eat melons since they have ten characteristics. First of all they are the fat from the Earth and cause no pains or harms. They are food and beverage at the same time. They are fruit, flowers, cleansing the teeth, and like bread for the stew. They improve sexual ability. They wash out the bladder and act as an aquaretic.

Khisal, Vol. 2, p. 114

Comment: So we find that Like Ahlesunnah even Shia Imam considered Nabidh to be Halal, unlike what some ignorant shias say regarding it, inorder to criticize Sahaba. To know about the shia accusation due to ignorance,  refer this link: [Nabidh accusation on Umar]

 

65. According to Shia Imam, a man can urinate while standing(shia hadeeth).

A.

أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطَّلِي فَيَبُولُ وَ هُوَ قَائِمٌ قَالَ لَا بَأْسَ بِهِ .

عن الصادق أنه سئل عن التبول قائما: فقال لا بأس به» (الكافي 6/500 وسائل الشيعة 1/352 و2/77 كشف اللثام للفاضل الهندي1/23 و229 مصباح المنهاج2/151 لمحمد سعيد الحكيم). وسئل أبو عبد الله « أيبول الرجل وهو قائم قال نعم» (تهذيب التهذيب1/353 وسائل الشيعة1/352).

Ali bin Ibrahim from his father from ibn Abi Umayr from Abu Abdullah PBUH that I asked him: about the Man urinating while standing He PBUh said: Nothing wrong with it.

source: Al Kafi 6/500, Wasael al Shia 1/352 and 2/77, Kashf al litham for al fadel al hindi 1/23, Misbah al Minhaj for al Hakim 2/151.

Shia scholar of Hadith al majlisi says in Mira’at al Uqool 22/402 That the Hadith is Hassan meaning the chain of narrators is good.

B. Abu Abdullah PBUH was asked: does a Man urinate when standing? He said yes.
source: tahtheeb al tahtheeb 1/353, Wasael al Shia 1/352.

C. Now two fatwas by Ayatullah Sistani:

السؤال:
هل يجوز التبول واقفاً في حال ضمان عدم وصول النجاسة الى الجسم او الملابس ؟
الفتوى:
يجوز .

Question 26: Is it permissible to urinate when standing up if there is a guarantee that the Najasah won’t reach the clothes and the body?

Answer: Yes it is permissible.

D. second fatwa:

61 السؤال:
هل يجوز التبول من وقوف ، علما أن ذلك يتم بستر العورة ، كما انه يتبع بالغسل المتعارف ؟
الفتوى:
يجوز .

Question 61: is it permissible to urinate while standing if the Awrah is concealed and this is followed by ghusl?

Answer: yes it is permissible.

Comment: These reports from shia Imams from shia books are sufficient to shut the mouths of those ignorants who try to mock ahlesunnah for believing in some reports where on some occasions(not always), due to necessity Prophet(saw), urinated while standing.

 

66. Like Ahlesunnah even Imam Abu al-Hassan(ra) believed that Prophet(saw) was blessed with the strength of fourty men.

A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father or others from Sa‘d ibn s; from al-Hassan ibn Jahm who has said the following: “I once saw abu al-Hassan, ‘Alayhi al-Salam, had used dye. I said, ‘I pray to Allah to keep my soul in service for your cause, I can see you have used dyes.’ He (the Imam) said, ‘Yes, readiness is of the matters that increases chastity of women and women neglect chastity because of their husband’s neglect of readiness.’ He (the Imam) then said, ‘Will you be happy to see her without readiness?’ I replied, ‘No, it does not make me happy.’ He (the Imam) said, ‘In the same way it will not make her happy to see you without readiness.’ He (the Imam) then said, ‘It is of the moral behavior of the prophets to maintain cleanliness, use perfumes, shave the hairs and going to bed with one’s wife very often.’ He (the Imam) then said, ‘Sulayman ibn Dawud, ‘Alayhima al-Salam, had one thousand women in one palace of whom three hundred were publicly known and seven hundred of them were secretly married. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, had the ability equal to forty men of going to bed with his wives, he(the Messenger of Allah) had nine wives and moved among them every night and day.’”[Al Kafi: H 10230, Ch. 190, h 50]

 

67. Like Ahlesunnah even Imam Abu Abdullah(ra)[6th Shia Imam] believed that the lower garment of man shouldn’t be below the ankels.

A. We read in Shia hadeeth:

عدة من أصحابنا، عن سهل بن زياد، عن محمد بن عيسى، عن يونس بن يعقوب عن عبد الله بن يعقوب، عن عبد الله بن هلال قال: أمرني أبو عبد الله عليه السلام أن أشتري له إزارا فقلت له: إني لست أصيب إلا واسعا قال: اقطع منه وكفه، قال: ثم قال: إن أبي قال: وما جاوز الكعبين ففي النار.
محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن يونس بن يعقوب مثله

مجلسي موثق22/337

A number of our companions, from Sahl b. Ziyad, from Muhammad b. Isa, from Yunus b. Ya’qub, from Abdullah b. Ya’qub, from Abdullah b. Hilal, who said: “Abu Abdullah (as) ordered me to buy an “izar” (lower garment) for him.” So I said to him: “I could not get but a large one.” So Imam (as) said: “Cut from it and stitch it.” Imam (as) further continued: “Indeed my father had said: Whatever extends beyond the ankles is in the fire.”

Muhammad b. Yahya, from Ahmad b. Muhammad, from ibn Fudal, from Yunus b. Ya’qub narrated similar to it.

[Grading:Baqir Majlisi (Miratul Uqul, Volume 22, Page 337) : Muwaththaq (Reliable, the second chain)]

B.

– علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن هشام بن سالم، عن أبي بصير عن أبي جعفر عليه السلام أن النبي صلى الله عليه وآله أوصى رجلا من بني تميم فقال له: إياك وإسبال الإزار والقميص فإن ذلك من المخيلة والله لا يحب المخيلة

Ali b. Ibrahim, from his father, from ibn Mahboob, from Hisham b. Salim, from abi Baseer, from abi Ja’far (as), that the Prophet (pbuh) bequeathed a man from the tribe of Bani Tamim, so he (pbuh) said to him: “Beware not to let hang down the izar or the shirt, for indeed that is from arrogance and Allah (swt) does not like arrogance.” [Grading: Baqir Majlisi (Miratul Uqul, Volume 22, Page 338) : Hasan (good) ; Bahboodi (Sahih al Kafi, Volume 3, Page 209): Sahih (authentic)]

C.

عنه، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن عبد الحميد الطائي عن محمد بن مسلم قال: نظر أبو عبد الله عليه السلام إلى رجل قد لبس قميصا يصيب الأرض فقال:
ما هذا ثوب طاهر

From him, from his father, from Nudhr b. Suwaid, from Yahya al Halabi, from Abdul Hamid al Tai, from Muhammad b. Muslim who said: “Abu Abdullah (as) looked at a man who was dressed in a shirt (long Arabic shirt) that was touching the ground. So he said: That dress is not tahir (ritually pure).”  [Grading :Baqir Majlisi (Miratul Uqul, Volume 22, Page 339) : Sahih (authentic) ; Bahboodi (Sahih al Kafi, Volume 3, Page 210): Sahih (authentic)]

D.

عنه، عن عثمان بن عيسى، عن سماعة بن مهران، عن أبي عبد الله عليه السلام قال: في الرجل يجر ثوبه قال: إني لاكره أن يتشبه بالنساء

From him, from Uthman b. Isa, from Sama’a b. Mehran, from abi Abdillah (as) who said about the man who drags his dress (along the ground): “Indeed I dislike it that he is imitating the women.”[Grading : Baqir Majlisi (Miratul Uqul, Volume 22, Page 340) : Muwaththaq (Reliable) ; Bahboodi (Sahih al Kafi, Volume 3, Page 209): Sahih (authentic)]

 

68. The report narrated from [1st, 3rd, 4th, 5th and 6th Shia Imam] regarding those who shave off their beard.

We read in Shia book:

الجعفريات اخبرنا عبد الله اخبرنا محمد حدثنى موسى حدثنا ابى عن ابيه عن جده جعفر بن محمد عن ابيه عن جده على بن الحسين عن ابيه عن علي بن ابى طالب (ع) قال قال رسول الله صلى الله عليه وآله حلق اللحية من المثلة  ومن مثل فعليه لعنة الله

(In) al Ja’fariat informed us ‘Abdullah informed us Muhammad (said) Musa told me; told us my father from his father from his grandfather Ja’far b. Muhammad(as) from his(as) father from his(as) grandfather Ali b. al Hussain(as) from his father from Ali b. Abi Talib(as) said: “Said Rasool Allah(PBUH): Shaving the beard is from mutilation and who mutilates, invokes the la’nat(curse) of Allah(swt).” [Mustadrak al wasail]

We read in another Shia hadeeth:

وقال صلى الله عليه وآله: ”إن المجوس جزوا لحاهم ووفّروا شواربهم، وإنّا نجزُّ الشوارب ونعفي اللحى، وهي الفطرة“. (من لا يحضره الفقيه للصدوق عليه الرحمة ج1 ص130
331- The Prophet (pbuh) said: “Indeed the majoos shave off their beards and lengthen their mustaches, while we shave off our mustaches and leave the beard (to grow), and this is the fitrah (the correct natural way).” (“Man la yahduruhul faqih” by Shaikh Saduq,Volume 1 Page 130)

 

69. Like Ahlesunnah even Imam Abu Abdullah(ra)[6th Shia Imam] believed in the story of Moosa(as) and Stone.

We have seen many shias mocking books of ahlesunnah where there’s story written about Moses (alaihi salam) and stone. That story is saheeh without doubt, and it has been narrated in many shia books.

A. This story was narrated by classical shia scholars from Imam Abu Abdullah(as)[6th shia Imam].
في تفسير على بن إبراهيم حدثني أبى عن النضر بن سويد عن صفوان عن أبى بصير عن أبى عبد الله عليه السلام ان بنى إسرائيل كانوا يقولون ليس لموسى ما للرجال، و كان موسى إذا أراد الاغتسال ذهب الى موضع لا يراه فيه أحد، فكان يوما يغتسل على شط نهر و قد وضع ثيابه على صخرة، فأمر الله عز و جل الصخرة فتباعدت عنه حتى نظر بنوا إسرائيل اليه فعلموا ان ليس كما قالوا، فأنزل الله: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسى‏
From Abī Baṣīr from Abī `Abd Allāh (as) that the Banī Isrā`īl used to say Mūsa that he was not like (other) men. Mūsa (as) wanted to wash himself, and he went to a place where no one from the people can see him. And it was day, and he was washing himself on the shore of a river and he placed his clothes on a rock. And Allāh commanded the rocket to run away from him until the Banū Isrā`īl saw him, and they knew he is not like what they said, and Allāh revealed, “O those who believe, be not like those who annoyed/harmed Mūsa” (33:69) [Shia: al-Qummi, Tafseer, (Qum: Daar al-Kitaab, 3rd ed., 1404), vol. 2, pg. 197

B. We read in Shia book:

بسند حسن حضرت صادق سے منقول ہے کہ ﴿بنی اسرائیل کو گمان تھا﴾ موسٰی آلہ مردمی نہیں رکھتے اور جب موسٰی غسل کرنا چاہتے تھے ایسے مقام پر جاتے تھے جہاں ان کوکوئی دیکھ نہیں سکتا تھا۔ایک روز ایک نہز کے کنارے غسل کر رہے تھے اور اپنے کپڑوں کو پتھر پر رکھ دیا تھا۔ خدا نے پتھر کو حکم دیا کہ موسٰی سے دور ہو جائے۔ موسٰی اس کے پیچھے چلے۔ یہاں تک کہ بنی اسرائیل کی نگاہ موسٰی پر پڑی تو ان لوگوں نے سمجھا کہ جیسا وہ گمان کرتے تھے نہیں ہے۔ اور اس آیت کے معنی یہی ہیں جسے خدا نے قرآن میں فرمایا ہے۔ ﴿ياايها الذين امنوا لاتكونوا كالذين اذوا موسى فبراه الله مما قالوا وكان عند الله وجيها﴾ یعنی اے وہ لوگو جو ایمان لائے ہو ۔ ان لوگوں کی طرح نہ ہو جانا جن لوگوں نے موسٰی کو ایذا دی تو خدا نے ان کو ان سے بری کیا جو وہ لوگ کہتےتھے اور خدا کے نزدیک روشناس تھے۔
It has been through hasan chain from Imam Sadiq that (the Bani Israel thought) that Moses doesn’t have manhood. And when Moses wants to do ghusl, he goes to such a place where no one can see him. One day when he was taking a bath at the bank of a river, and he placed his clothes. God ordered the stone to get away from Moses. Moses ran after it. Till the bani israel saw at Moses and they understood that what they thought was wrong. And this is the meaning of this verse (ياايها الذين امنوا لاتكونوا كالذين اذوا موسى فبراه الله مما قالوا وكان عند الله وجيها ) i.e ‘O ye who believe! Be ye not like those who vexed and insulted Moses, but God cleared him of the (calumnies) they had uttered: and he was honourable in God’s sight.’ [Hayat ul Quloob, Vol. 1, p. 379, Translated by Syed Basharat Hussain]

C. Shia scholar Tabatabai in “Mizan” (16/353):

وفى تفسير القمي بإسناده عن أبي بصير عن أبي عبد الله عليه السلام أن بني إسرائيل كانوا يقولون: ليس لموسى ما للرجال وكان موسى إذا أراد الاغتسال ذهب إلى موضع لا يراه فيه أحد فكان يوما يغتسل على شط نهر وقد وضع ثيابه على صخرة فأمر الله الصخرة فتباعدت عنه حتى نظر بنو إسرائيل إليه فعلموا أن ليس كما قالوا فأنزل الله ( يا أيها الذين آمنوا لا تكونوا كالذين آذوا موسى ) الآية

D. Shia scholar Faydh al-Kashani in “Tafseer as-Safe” (4/205):

69 ) يا أيها الذين آمنوا لا تكونوا كالذين آذوا موسى فبرأه الله مما قالوا فأظهر براءته من مقولهم وكان عند الله وجيها ذا قربة ووجاهة القمي عن الصادق عليه السلام إن بني إسرائيل كانوا يقولون ليس لموسى ما للرجال وكان موسى إذا أراد الاغتسال ذهب إلى موضع لا يراه فيه أحد من الناس فكان يوما يغتسل على شط نهر وقد وضع ثيابه على صخرة فأمر الله عز وجل الصخرة فتباعدت عنه عليه السلام حتى نظر بنو إسرائيل إليه فعلموا أن ليس كما قالوا فأنزل الله الآية

E. Huwayzi in “Tafseer nurus saqalain” (4/308):

250 – في تفسير علي بن إبراهيم حدثني أبي عن النضر بن سويد عن صفوان عن أبي بصير عن أبي عبد الله عليه السلام ان بني إسرائيل كانوا يقولون ليس لموسى ما للرجال ، وكان موسى إذا أراد الاغتسال ذهب إلى موضع لا يراه فيه أحد ، فكان يوما يغتسل على شط نهر وقد وضع ثيابه على صخرة ، فأمر الله عز وجل الصخرة فتباعدت عنه حتى نظر بنو إسرائيل إليهفعلموا ان ليس كما قالوا ، فأنزل الله : يا أيها الذين آمنوا لا تكونوا كالذين آذوا موسى لاية

F. Shia commentary “The light of the Holy Quran” which was compiled by: Ayatullah Sayyid Kamal Faghih Imani and A Group of  Scholars.  In the commentary to surah al-Ahzab (verse 69) it says:

Some of the ignorant people of the Children of Israel accused Moses (a.s.) that he had some bodily defects such as: leprosy, and the like, because when he wanted to wash himself he never stripped himself of clothing in front of others. But one day, when he wanted to perform a total ablution in a corner far from people, he put his clothes on a piece of stone, then the stone moved and took Moses’ clothes with it and some of the Children of Israel saw his body that it had no defect.

 

70. Like Ahlesunnah even Imam Abu Abdullah(ra)[6th shia Imam] believed in the narrations which stated that prophet (sallalahu alaihi wa sallam) and Aisha (r.a) made qusl from one vessel.

Shia book “al-Kafi”volume 3, at page 10 : There is a narration from Abu Abdullah (alaihi salam), that indeed prophet (sallalahu alaihi wa ala alihi wa sallam) and Aisha (r.a) made qusl from one vessel.

Hadith was authenticated by Bahbude, Majlisi in “Mirat” said it’s majhool as saheeh. It was also authenticated by allama al-Hilli in “Muntahab al-muttalib” (1/162) and by Muhammad Saeed al-Hakim in “Sharhul misbahul minhaj” (1/499).

Comment: So we find that Imam of Shias believed in these reports, yet the present day ignorant shias try to mock these narrations assuming that these are JUST from the beliefs of Ahlesunnah.

 

71. Like Ahlesunnah even Shia Imams believed that the Caliph of the time can be called as “Ameer al-Momineen”.

In some narrations we find that when Ali(ra) was sent by Uthman(ra) to negotiate with the rebels, He said to them, he’s the “Messenger of Ameer al-Mumineen”.

علي رضي الله عنه فقال لهم : تعطون كتاب الله ، وتعتبون من كل ما سخطتم ، فوافقوا على ذلك(2) ، وفي رواية أنهم شادُّوه وشادهم مرتين أو ثلاثاً ، ثم قالوا : ابن عم رسول الله ، ورسول أمير المؤمنين يعرض عليكم كتاب الله فقبلوا

[Refer the book: Hasan bin Ali bin Abi Talib(ra), of Ali Muhammad Sallabee]

Comment: So we find that Ali(ra) himself used the term Ameer al Momineen for Uthman(ra). This cannot be Taqiyyah because he went to negotiate with the rebels against the Uthman(ra).

Similarly we find in Shia book that Imam al-Reda(ra) called the Imam of his time  Mamun as “Ameer al-Mumineen”:

حدثنا الحاكم أبو علي الحسين بن أحمد البيهقي قال حدثني محمد بن يحيى الصولي قال : حدثني أحمد بن محمد بن إسحاق قال : حدثنا أبي قال : لما بويع الرضا ع بالعهد اجتمع الناس إليه يهنئونه فأومى إليهم فأنصتوا ثم قال بعد أن استمع كلامهم : بسم الله الرحمن الرحيم الحمد لله الفعال لما يشاء لا معقب لحكمه ولا راد لقضائه (يعلم خائنة الأعين وما تخفي الصدور) وصلى الله على محمد في الأولين والآخرين وعلى آله الطيبين الطاهرين أقول وأنا علي بن موسى بن جعفر ع : إن أمير المؤمنين عضده الله بالسداد ووفقه للرشاد عرف من حقنا ما جهله غيره فوصل أرحاما قطعت وآمن نفوسا فزعت بل أحياها وقد تلفت وأغناها إذا افتقرت مبتغيا رضا رب العالمين لا يريد جزاء إلا من عنده (وسيجزي الله الشاكرين ولا يضيع أجر المحسنين ) وأنه جعل إلي عهده والإمرة الكبرى إن بقيت بعده فمن حل عقدة أمر الله تعالى بشدها وقصم عروة أحب الله إيثاقها فقد أباح حريمه وأحل محرمه إذا كان بذلك زاريا على الإمام منتهكا حرمة الإسلام بذلك جرى السالف فصبر منه على الفلتات ولم يعترض بعدها على الغرمات خوفا على شتات الدين واضطراب حبل المسلمين ولقرب أمر الجاهلية ورصد المنافقين فرصة تنتهز وبائقة تبتدر وما أدري ما يفعل بي ولا بكم ؟ أن الحكم إلا لله يقضي الحق

[al-Hakim abu ‘Ali al-Hussein bin Ahmad al-Beihaqi said: Muhammad bin Yaha al-Suwali said: Ahmad bin Muhammad bin Ishaq said: my father said: When al-Reda (as) received the Baya’ah as the heir to the throne, the people gathered around him to congratulate him so he waved his hand and they quieted down, he then said: “In the name of Allah most graceful most merciful, He does what he wishes and no one can reject his blessings, and peace and blessings be upon Muhammad in the first and the last and his kind and pure family, I say and I am ‘Ali bin Musa bin Ja’far (as): “Ameer al-Mumineen may Allah support him with success and guide him to wisdom knew of our rights what others have ignored, so he bridged the family connections that have been cut, and comforted souls that were in fear, he revived what has deteriorated and enriched what was poor, and he is only seeking to please the Lord and does not want a reward except from Allah (And Allah will reward the grateful and the doers of good.) and he offered me the throne as his heir if I should live after him…(until the end of the Hadith).] [Shia Source: ‘Uyoun Akhbar al-Reda vol.1 pg.157.]

Also we read in another Shia book, Imam Jafar(ra) called Al-Mansoor as Ameer al Momineen:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ كُنْتُ شَاهِداً عِنْدَ الْبَيْتِ الْحَرَامِ وَ رَجُلٌ يُنَادِي بِأَبِي جَعْفَرٍ الْمَنْصُورِ وَ هُوَ يَطُوفُ وَ يَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَيْنِ الرَّجُلَيْنِ طَرَقَا أَخِي لَيْلًا فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ فَلَمْ يَرْجِعْ إِلَيَّ وَ اللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ لَهُمَا مَا صَنَعْتُمَا بِهِ فَقَالَا يَا أَمِيرَ الْمُؤْمِنِينَ كَلَّمْنَاهُ فَرَجَعَ إِلَى مَنْزِلِهِ فَقَالَ لَهُمَا وَافِيَانِي غَداً صَلَاةَ الْعَصْرِ فِي هَذَا الْمَكَانِ فَوَافَوْهُ مِنَ الْغَدِ صَلَاةَ الْعَصْرِ وَ حَضَرْتُهُ فَقَالَ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) وَ هُوَ قَابِضٌ عَلَى يَدِهِ يَا جَعْفَرُ اقْضِ بَيْنَهُمْ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمْ أَنْتَ فَقَالَ لَهُ بِحَقِّي عَلَيْكَ إِلَّا قَضَيْتَ بَيْنَهُمْ قَالَ فَخَرَجَ جَعْفَرٌ ( عليه السلام ) فَطُرِحَ لَهُ مُصَلَّى قَصَبٍ فَجَلَسَ عَلَيْهِ ثُمَّ جَاءَ الْخُصَمَاءُ فَجَلَسُوا قُدَّامَهُ فَقَالَ مَا تَقُولُ قَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ هَذَيْنِ طَرَقَا أَخِي لَيْلًا فَأَخْرَجَاهُ مِنْ مَنْزِلِهِ فَوَ اللَّهِ مَا رَجَعَ إِلَيَّ وَ وَ اللَّهِ مَا أَدْرِي مَا صَنَعَا بِهِ فَقَالَ مَا تَقُولَانِ فَقَالَا يَا ابْنَ رَسُولِ اللَّهِ كَلَّمْنَاهُ ثُمَّ رَجَعَ إِلَى مَنْزِلِهِ فَقَالَ جَعْفَرٌ ( عليه السلام ) يَا غُلَامُ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَنْ طَرَقَ رَجُلًا بِاللَّيْلِ فَأَخْرَجَهُ مِنْ مَنْزِلِهِ فَهُوَ لَهُ ضَامِنٌ إِلَّا أَنْ يُقِيمَ الْبَيِّنَةَ أَنَّهُ قَدْ رَدَّهُ إِلَى مَنْزِلِهِ يَا غُلَامُ نَحِّ هَذَا فَاضْرِبْ عُنُقَهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ وَ اللَّهِ مَا أَنَا قَتَلْتُهُ وَ لَكِنِّي أَمْسَكْتُهُ ثُمَّ جَاءَ هَذَا فَوَجَأَهُ فَقَتَلَهُ فَقَالَ أَنَا ابْنُ رَسُولِ اللَّهِ يَا غُلَامُ نَحِّ هَذَا وَ اضْرِبْ عُنُقَ الْآخَرِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ وَ اللَّهِ مَا عَذَّبْتُهُ وَ لَكِنِّي قَتَلْتُهُ بِضَرْبَةٍ وَاحِدَةٍ فَأَمَرَ أَخَاهُ فَضَرَبَ عُنُقَهُ ثُمَّ أَمَرَ بِالْآخَرِ فَضَرَبَ جَنْبَيْهِ وَ حَبَسَهُ فِي السِّجْنِ وَ وَقَّعَ عَلَى رَأْسِهِ يُحْبَسُ عُمُرَهُ وَ يُضْرَبُ فِي كُلِّ سَنَةٍ خَمْسِينَ جَلْدَةً .

‘Amro bin abi al-Miqdam said: I was present near the Ka’abah when a man started calling on abu Ja’far al-Mansoor while he was making Tawaf, he would say: “O Ameer al-Mumineen, these two men knocked on my brother at night and they took him out of his house and by Allah he never returned to me, I do not know what they might have done to him!” So al-Mansoor said: “What have you two done to him?” they answered: “We only spoke to him and then he returned home.” so he said to them: “You two meet me tomorrow during the ‘Asr prayer in this same place.” So they did that on the next day, al-Mansoor then said to abu ‘Abdullah Ja’far bin Muhammad (as) while holding his hand: “O Ja’far, you judge between them.” abu ‘Abdullah (as) said: “O Ameer al-Mumineen, you judge between them.” so al-Mansoor said: “By my right on you, you need to judge between them.” so they prepared a place for abu ‘Abdullah to sit in and the men sat in front of him, he (as) said: “What say you?” the man said: “O son of Rassul-Allah (SAWS) these two knocked on my brother at night and they accompanied him out of his house and by Allah he never returned, I do not know what they did to him.” he (as) said: “What do you two say?” they said: “O son of Rassul-Allah (SAWS) we spoke to him and then he went back home.” so Ja’far said: Write down: In the name of Allah, the Prophet (SAWS) said: “every man who knocks on another at night and accompanies him out of his home must guarantee him, unless he can prove that he returned him back to his house.” Ja’far then said: “Boy, let that one step aside and strike the neck of this one.” The man said: “O son of Rassul-Allah (SAWS), by Allah I did not kill him, I only held him and that man came and stabbed him.” so Ja’far said: “Boy! let that one step aside and strike the neck of the other one.” So the man said: “O Son of Rassul-Allah (SAWS), I did not torture him, I killed him with one blow.” So he ordered that his neck be struck and ordered that the sides of the second man be struck and he was imprisoned for life and lashed fifty times every year. [al-Kafi 7/287; Majlisi said “SAHIH” 24/39]

Similarly we read in Shia book, of Shiekh Mufeed:

وكان الرضا علي بن موسى عليهما السلام يكثر وعظ المأمون إذا خلا به ويخوفه بالله ويقبح له ما يرتكبه من خلافه، فكان المأمون يظهر قبول ذلك منه ويتبطن كراهته واستثقاله. ودخل الرضا عليه السلام يوما عليه فرآه يتوضأ للصلاة والغلام يصب على يده الماء، فقال: ” لا تشرك – يا أمير المؤمنين – بعبادة ربك أحدا ” فصرف المأمون الغلام وتولى تمام وضوئه بنفسه وزاد ذلك في غيظه ووجده
Imam Reza would preach Mamun in loneliness and put fear in him regarding Allah and he would condemn what he would act against (the shariah), so Mamun would accept it outwardly and he would dislike it inwardly. One day Imam Reza saw him making ablution while his servant was pouring water for him, so he said ‘O Ameer ul Momineen, don’t commit shirk in the worship of Allah’. So Mamun removed his sevant and completed his ablution and it increased his anger. [Kitab ul Irshad, p. 412].

Comment: We find that Shia Imams used the title of Ameer al-Momineen for the rulers of their time, however the Shia claim that this title cannot be used for anyone else other than Ali bin Abu Talib(ra).

 

72. There are some narrations in authentic books of Ahlesunnah which are misused by Shias in order to criticize Ahlesunnah due to their ignorance, So here is the collection of many of such reports from the books of Shias , which were reported from their Imams.

The shias should read these narrations from their own Imams, which support the narrations present in books of Ahlesunnah, before attacking them.

[Scan pages of those narrations from Shia books are in Urdu]

 

73. Like Sunnis(esp. Umar[ra]) even Shia Imams used to drink Nabidh.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn `Isma‘il from Hanan ibn Sadir who has said the following: “I once heard a man who asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘What do you say about al-Nabidh? Abu Maryam drinks it and he thinks that you have commanded him to drink.’ He (the Imam) said, ‘Abu Maryam has spoken the truth. He asked me about al-Nabidh but not about intoxicating liquor.’ He (the Imam) then said, ‘Intoxicating liquor is as such that one must not even seek Taqiyah (caution because of fear) before al-Sultan or others. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Intoxicating liquor is unlawful and whatever is intoxicating in large quantity is unlawful in small quantity also.”’ The man then said, ‘I pray to Allah to keep my soul in service for your cause, what is al-Nabidh which you allowed abu Maryam to use?’ He (the Imam) said, ‘My father, ‘Alayhi al-Salam, would order the servant to bring a bowl and place raisins in it; wash them clean, place it in a bowl then pour on it three or four times as much water. Then keep it overnight to drink it in the morning and place it in a bowl in the morning to drink it in the evening. He (the Imam) commanded the servant to wash the bowl after every three days to remove the stain, if it had formed. If you want al-Nabidh, this is al-Nabidh.’”[Al-Kafi H 11983, Ch. 13, h 1]

A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad from Ibrahim ibn abu al-Balad who has said the following: “I once visited abu Ja‘far, ibn al-Rida’, ‘Alayhi al-Salam, and said to him, ‘I want to touch your belly with my belly.’ He (the Imam) said, ‘Here O abu `Isma‘il,’ He uncovered his belly and I uncovered my belly and touched his belly with my belly. He then made me sit and called for a plate of raisins. I ate and he began to speak and complained about his stomach. I felt thisty and asked for water. He (the Imam) said, ‘O Jariyah, give him from my al-Nabidh. She brought for me al-Nabidh of Maris (soaked) in a cup of brass. I drank and found it sweeter than honey. I then said to him, ‘This has made your stomach upset.’ He (the Imam) said, ‘This is dates from the charity of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. It is taken in the morning and water is poured on it. The girl soaks it and I drink it after food and during the day. In the evening the girl takes it and the people of the house drink.’ I then said, ‘People of al-Kufah do not agree with it.’ He (the Imam) asked, ‘What is their al-Nabidh?’ I said, ‘It is taken from dates of finiqiy and al-Qa‘wah is placed in it.’ He (the Imam) asked, ‘What is al-Qa‘wah?’ I said, ‘It is al-Dadhiy.’ He (the Imam) asked, ‘What is al-Dadhiy?’ I said, ‘It is grain which is brought from al-Basrah. It is thrown in al-Nabidh until it boils and becomes intoxicating liquor; then it is used as a drink.’ He (the Imam) said, ‘That is unlawful.’”[Al-Kafi H 11987, Ch. 13, h 5]

Note: Refutation of oft-quoted Shia arguments regarding Nabidh. [Refer this article].

 

Conclusion.

Thus from the above examples which we provided from the sayings of Imams whom shia consider as their divinely appointed Imams as present in the books of Ahlesunnah and books of Shias, it should be clear before our readers that the Imams of Shias were actually the on creed of Ahlesunnah. And its just Ahlesunnah which is the saved sect of Islam. And to know where the Shias stand, then here is a narration from Imam Abu Abdullah(ra)[6th Shia Imam]  which answers this query.

بحارالأنوار ج : 2 ص : 76 80- ني، ]الغيبة للنعماني‏[ بهذا الإسناد عن البطائني عن القاسم الصيرفي عن ابن مسكان عن أبي عبد الله ع قال قوم يزعمون أني إمامهم و الله ما أنا لهم بإمام لعنهم الله كلما سترت سترا هتكوه أقول كذا و كذا فيقولون إنما يعني كذا و كذا إنما أنا إمام من أطاعني
From Abu Abdullah said: a group of people claim that I am their imam, while by Allah I am not an imam for them, may Allah curse them, whenever I protect privacy of something they reveal it. I say this and that and they say he really means this and that. I am only Imam for those who obey me. (bihar al anwar, vol 2)

So from this shia narration we find that the Shia Imam have disassociated himself from those Shias who do not obey him. Thus the claim of shias that they are following the Imams from Ahlebayt is void and is quite far from reality, because the fact is that they are actually disobeying them in almost every religious belief.

So we invite all those truthseeking and unbiased shias, to join the true followers of Ahlebay, that is the Ahlesunnah, the people on middle course, because this is the creed on which Ahlebayt and their Imams were.

May Allah send Salah and Salam on the Prophet (saw), his family, companions and those who follow them.

14 thoughts on “Part 1:The Imams from Ahlebayt whom Shia consider to be their divinely appointed Imams were on the Creed of Ahlesunnah wal Jama’ah

  1. May Allah reward you all. Thanks for this excellent piece of information.

    Please add this point as 60th point.

    Ali ibn Ibrahim al-Qummi in his commentary (2/25) said:

    وحدثني ابي عن محمد بن ابي عمير عن معاوية وهشام عن ابي عبدالله (عليه السلام) قال قال رسول الله (صلى الله وعليه وآله): لو قد قمت المقام المحمود لشفعت في ابي وامي وعمي واخ كان لي في الجاهلية
    And narrated to me my father from Muhammad ibn Abu Umayr from Muawiyah and Hisham from Abu Abdullah (alaihi salam) that prophet (sallalahu alaihi wa ala alihi) said: “If I would reach till Maqam al-Mahmud I would intercede for my father, my mother, my uncle and brother which I had in the time of ignorance.

  2. this is an amazing peice of work. mashallah

    this kind of material just isnt available in english…until now of course.

    I hope the shia are guided..

  3. Allah says in Quran: Righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets. (2:177) [Here there is no mention of Imams]

    The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! (2:285) [Again no mention of Imams here]

    • We follow Prophet Muhammad(Saw), after his death. Alhamdulilah. He is still our Imam and our Guide. We follow him through his teachings. Sahaba(ra) are the narrators of the teachings of Prophet(Saw). Just like you Kufan companions who narrated reports from your Imams that lived in Medina. And this was also the belief of Ali(ra). In Al-kafi: H , Ch. 111, h 36 Amir al-Muminin Ali (a.s.) said, “O people, the MESSENGER OF ALLAH IS THE IMAM WHETHER DEAD OR LIVING”. So now as we have explained that how and why we follow Prophet Muhammad(Saw) even after his death, could you now please enlighten us that whom and how do you people follow NOW?

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