Tuesday, November 24, 2009
Sunday, November 15, 2009
How Khamenei was chosen as Iran Supreme
The 12rs criticize Hz Abi Bakr (ra) for suggesting that Umar (ra) should be the next calipah of the Ummah. However, the Islamic state of Iran has followed the same method as well when it came to appointing the next ruler. Before Khomeini died he appointed Khamenei to be his successor as well.
Wednesday, November 11, 2009
If you see Muawiyah On My Mimbar Kill Him!
I asked about this hadith and Syed Ninowy's student gave a reply. He said it is doubted most people in the chain because of the mix or shias, khwarijis and other sects within the chains. Anyway, overall this ahadith in my view is authentic.
إذا رأيتم معاوية على منبري فاقتلوه
(IF YOU SEE MUAWIYA ON MY MIMBAR, KILL HIM)
This Hadith has a few narration:
1-
a- from Abu Sai'd Al Khudri, through Ali bin Zaid bin jud'an, through Abi Nudra to Abu Sai'd.
Answer: this narration has a problem with Ali bin Zaid bin Jad'an. I struggled with this because he is among the narrators of Imam Muslim, which would have made this narration authentic, fullfilling the conditions of Imam Muslim. But my Shaykh (DBA) told me that though Ali bin Zaid bin Jud'an is among Muslim narrators, but he pointed to me to Ibn Hajar's Taqrib, where he points that he is "daeef"= weak, despite the fact that he is among Muslim's narrators. Therefore, this is a weak narration due to Ali bin Zaid bin Jud'an. This narration to Abu Sai'd Khudri, has a "Mutaba'a"= follow up, in which the narration goes from Uthman Bin Jabla through Abdul Malek through bin Abi Nudra through his father, to Abu Sai'd. yet this is also problomatic, and Shaykh Muhammad (dba) said that this narration (the 2nd one) is very weak, not only weak. (Daeef Jiddan). Because Ibn Hibban who narrated this Hadith pointed out that among the first narrator is Ahmad bin Muhammad Al Faqih, who is accused of forging Hadith and altering asaneed. So therefore , the Shaykh DBA said that any attempt to use this narration (the Muaba'a = 2nd one) is a flawed attempt due to the presence of a forgery-accused narrator.
b- Another way, this Hadith was narrated to Abu Said Al Khudri through many people through Mujaled through Abi Al-Waddak, to Abu Sai'd Al Khudri.
But the Shaykh (dba) said that all the narrtors here narrate through Mujaled. That is the problem, making this narration VERY WEAK again, because of Mujaled. Ibn Hajar said about him: (laysa bil Qawi= he is not strong), and Tha-habi was hesitant in him. Yet, for those who know the Hadith sciences, the Shaykh said don't be fooled by the soft discarding term of Imam Ibn Hajar and Tha-habi about Mujaled. i.e. through they weakened him, but my Shaykh doesn't believe it is weak enough, and pointed out to follow his case and narrations and you will realize that he is at borderline faking things almost, so he is extremely weak to say the least.
2- Other ways is the narration to Sayyidina Abdullah bin Mas'ud through Asem bin Abi Nujud through Zur bin Hubaysh to Abdullah bin Mas'ud. It was narrated through Asem through four different ways.
a- Ibn Hibban narrated it through Tabari through Muhammad bin Saleh through Abbad Yaqub Al-Rawajini, through Shuraik through Asem to Abdullah bin Masud.
The problem with this narration is: Abbad bin Yaqub. Though he is among the narrators of Imam Bukhari in his Saheeh, so he is a Thiqah (trsutworthy trufthful) but he is a Shi'i. keep that in mind. Also Shuraikh and Asem are both Saduq (below the level of trufthful trustworthy which is necessary to make a hadith reach the level of Authentic). Zar is Thiqah (trustworthy truthful). So the problem is in Abbad, Shuraik and Asem's.
b- the other narrations to Ibn Mas'ud have the following Isnaad: it was narrated through Al-Hakam bin Zahair through Asem bin Abi An-Nujud, through Zar bin Hubaysh through Abdullah bin Mas'ud.
The Shaykh (dba) said this is a very weak because Al Hakam bin Zahair is ( Matrook and accused of Raf'dh = discarded and accused of being a Rafidhi). So this is VERY WEAK isnaad. I have heard a claim that there is a (Muta'ba'a = another supporting way) to this narration, but I haven't seen it. Regardless it makes the case less than authentic in any way, even if there is a Mut'aba'a.
3- Other ways of this Hadith is through Jaber bin Abdillah (ra).
it was narrated through Sufyan bin Muhammad Al Fazzari, through Mansur bin Salamah through Sulayman bin Bilal, through Imam Sadeq, through his father Imam Baqer to Jaber bin Abdillah Al Ansari.
The problem with this narration, though all are Thiqat, except Sufyan who is VERY WEAK, and Mansur is okay (la Ba'sa bihi), which is a soft term for a narrator indicating he is less than an Authentic or Hasan level.
4- Other way this Hadith was narrated is to Sah'l bin Hunayf (ra).
Ibn Udai narrated: Ali bin Said through Husayn bin Isa Ar-Razi through Salamah bin Al-Fadl through Muhammad bin Is'haaq, through Muhammad bin Ibrahim At-Taymi through Abi Umamah bin Sah'l bin Hunayf through is father.
The Problem in this narration is Ibn Is'haaq. despite his fame as being am Imam of Seerah and narrating battles, etc.. but Ibn Is'haaq remains Saduq, not Thiqah. Thiqah status is required for the Hadith to be authentic. Furthermore Ibn Is'haaq did not disclose that he actually heard it with his ears, which leaves it vague and is (an'anah= attaching the narration to the above narrator without specifiying the way of recieving it). Also Husayn bin Isa is also Saduq, not Thiqah. Another problem with this narration is Ali bin Sai'd, the Shaykh of Ibn Udai. if he is Ali bin Sa'id Al Askari then he is Thiqah, but if he is in fact Ali bin Sai'd Ar-Ramli, then he has some weakness. We don't know which one.
So from an Hadithi Isnaad point of view, you see that every single way this Hadith ( if you see Muawiyah on my Minbar, then Kill him) has problems and weaknesses.
إذا رأيتم معاوية على منبري فاقتلوه
(IF YOU SEE MUAWIYA ON MY MIMBAR, KILL HIM)
This Hadith has a few narration:
1-
a- from Abu Sai'd Al Khudri, through Ali bin Zaid bin jud'an, through Abi Nudra to Abu Sai'd.
Answer: this narration has a problem with Ali bin Zaid bin Jad'an. I struggled with this because he is among the narrators of Imam Muslim, which would have made this narration authentic, fullfilling the conditions of Imam Muslim. But my Shaykh (DBA) told me that though Ali bin Zaid bin Jud'an is among Muslim narrators, but he pointed to me to Ibn Hajar's Taqrib, where he points that he is "daeef"= weak, despite the fact that he is among Muslim's narrators. Therefore, this is a weak narration due to Ali bin Zaid bin Jud'an. This narration to Abu Sai'd Khudri, has a "Mutaba'a"= follow up, in which the narration goes from Uthman Bin Jabla through Abdul Malek through bin Abi Nudra through his father, to Abu Sai'd. yet this is also problomatic, and Shaykh Muhammad (dba) said that this narration (the 2nd one) is very weak, not only weak. (Daeef Jiddan). Because Ibn Hibban who narrated this Hadith pointed out that among the first narrator is Ahmad bin Muhammad Al Faqih, who is accused of forging Hadith and altering asaneed. So therefore , the Shaykh DBA said that any attempt to use this narration (the Muaba'a = 2nd one) is a flawed attempt due to the presence of a forgery-accused narrator.
b- Another way, this Hadith was narrated to Abu Said Al Khudri through many people through Mujaled through Abi Al-Waddak, to Abu Sai'd Al Khudri.
But the Shaykh (dba) said that all the narrtors here narrate through Mujaled. That is the problem, making this narration VERY WEAK again, because of Mujaled. Ibn Hajar said about him: (laysa bil Qawi= he is not strong), and Tha-habi was hesitant in him. Yet, for those who know the Hadith sciences, the Shaykh said don't be fooled by the soft discarding term of Imam Ibn Hajar and Tha-habi about Mujaled. i.e. through they weakened him, but my Shaykh doesn't believe it is weak enough, and pointed out to follow his case and narrations and you will realize that he is at borderline faking things almost, so he is extremely weak to say the least.
2- Other ways is the narration to Sayyidina Abdullah bin Mas'ud through Asem bin Abi Nujud through Zur bin Hubaysh to Abdullah bin Mas'ud. It was narrated through Asem through four different ways.
a- Ibn Hibban narrated it through Tabari through Muhammad bin Saleh through Abbad Yaqub Al-Rawajini, through Shuraik through Asem to Abdullah bin Masud.
The problem with this narration is: Abbad bin Yaqub. Though he is among the narrators of Imam Bukhari in his Saheeh, so he is a Thiqah (trsutworthy trufthful) but he is a Shi'i. keep that in mind. Also Shuraikh and Asem are both Saduq (below the level of trufthful trustworthy which is necessary to make a hadith reach the level of Authentic). Zar is Thiqah (trustworthy truthful). So the problem is in Abbad, Shuraik and Asem's.
b- the other narrations to Ibn Mas'ud have the following Isnaad: it was narrated through Al-Hakam bin Zahair through Asem bin Abi An-Nujud, through Zar bin Hubaysh through Abdullah bin Mas'ud.
The Shaykh (dba) said this is a very weak because Al Hakam bin Zahair is ( Matrook and accused of Raf'dh = discarded and accused of being a Rafidhi). So this is VERY WEAK isnaad. I have heard a claim that there is a (Muta'ba'a = another supporting way) to this narration, but I haven't seen it. Regardless it makes the case less than authentic in any way, even if there is a Mut'aba'a.
3- Other ways of this Hadith is through Jaber bin Abdillah (ra).
it was narrated through Sufyan bin Muhammad Al Fazzari, through Mansur bin Salamah through Sulayman bin Bilal, through Imam Sadeq, through his father Imam Baqer to Jaber bin Abdillah Al Ansari.
The problem with this narration, though all are Thiqat, except Sufyan who is VERY WEAK, and Mansur is okay (la Ba'sa bihi), which is a soft term for a narrator indicating he is less than an Authentic or Hasan level.
4- Other way this Hadith was narrated is to Sah'l bin Hunayf (ra).
Ibn Udai narrated: Ali bin Said through Husayn bin Isa Ar-Razi through Salamah bin Al-Fadl through Muhammad bin Is'haaq, through Muhammad bin Ibrahim At-Taymi through Abi Umamah bin Sah'l bin Hunayf through is father.
The Problem in this narration is Ibn Is'haaq. despite his fame as being am Imam of Seerah and narrating battles, etc.. but Ibn Is'haaq remains Saduq, not Thiqah. Thiqah status is required for the Hadith to be authentic. Furthermore Ibn Is'haaq did not disclose that he actually heard it with his ears, which leaves it vague and is (an'anah= attaching the narration to the above narrator without specifiying the way of recieving it). Also Husayn bin Isa is also Saduq, not Thiqah. Another problem with this narration is Ali bin Sai'd, the Shaykh of Ibn Udai. if he is Ali bin Sa'id Al Askari then he is Thiqah, but if he is in fact Ali bin Sai'd Ar-Ramli, then he has some weakness. We don't know which one.
So from an Hadithi Isnaad point of view, you see that every single way this Hadith ( if you see Muawiyah on my Minbar, then Kill him) has problems and weaknesses.
Tuesday, November 10, 2009
Shia Dream Narrations About How Bibi Fatima Died
What an amazing method to bring proof and find out if you are syed. Dream narrations are okay, but they are not strong evidence. As for the crying in the end, even the Yahoodi are good at that. Ask them about the holocaust and they were narrate you the events with their emotions. In fact, let's not forget how Muawiyah cried for Uthmaan (ra) death, so the people of Syria turn emotional and fight against Imam Ali (as).
Sunday, November 8, 2009
Sunday, November 1, 2009
Dajjal's Followers In Iran
I don't why the 12rs Shias are cursing me for posting this clip. This has nothing to do with Shia Islam.
Future Plans of the Najdi's Exposed
This is what he said "We have no time to study you know about the great history of I don't know what and how Muhammad"
Look like these Najdis want the new generation totally move away from Islam.
Another Dream narration to prove that Shia Islam is correct.
By the way the above information is false. None of the Qari's sons are shia. They are still Sunni.
Ammar Nakshawani On the Status of Imam Ali (as) and Fatima (as) ?
Ok, I am not going to comment on this. I think he went overboard. Its not wonder the 12rs going out of control when they discuss issues like Fadak.
Use of Qiyas By The 12rs to Justify Their Extended Kalma
Its ironic how the 12r Shias claim that analogy is haraam in their sect. However, in most of their examples they actually use analogies to justify their beliefs. In the above clip Ammar Nakshawani uses an analogy to justify that the Kalma consists of 3 parts.
Failing to Recognize the Imam Equals Jahiliyah ?
If the Imam of the time is the 12th imam then why was Al Khoie jahil when it came to smoking ? The 12rs can say he didn't know about the issue. Well okay if he was jahil about it then it was the duty of 12th Imam to prevent it. Also, I've done some research on the Sikh faith even their faith being a non Muslim one condemns smoking. The Sikh faith is 500 years old and the rules of the Kalsa are 300 years old. I mean this case really required aql, but what happened for the Al Khoei ? Neither the 12th Imam was able to save him from this Jahiliyah nor was his aql enough to save him. If the 12rs claim that I misunderstood the ahadith about the requirement of preventing jahiliyah then in that case I would have to say that saying the Kalma is enough for Ahle Sunnah.
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