I have seen many shias mocking our books where written story about Moses (alaihi salam) and stone.

That story is saheeh without doubt, and it has been narrated in many shia books.

First I’d like to quote 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.

This story was narrated with slight difference in the wording by many classical shia scholars.

1) Ali ibn Ibrahim al-Qummi in his commentary (2/197):

حدثني أبي عن النضر بن سويد عن صفوان عن أبي بصير عن أبي عبد الله عليه السلام إن بني إسرائيل كانوا يقولون ليس لموسى ما للرجال وكان موسى إذا أراد الاغتسال يذهب إلى موضع لا يراه فيه أحد من الناس وكان يوما يغتسل على شط نهر وقد وضع ثيابه على صخرة فأمر الله الصخرة فتباعدت عنه حتى نظر بنو إسرائيل إليه فعلموا انه ليس كما قالوا فأنزل الله ( يا أيها الذين آمنوا لا تكونوا . . . الخ ) أخبرنا الحسين بن محمد عن المعلى بن محمد عن أحمد بن النضر عن محمد بن مروان رفعه إليهم عليه السلام فقال يا أيها الذين آمنوا لا تؤذوا رسول الله في علي عليه السلام والأئمة عليهم السلام كما آذوا موسى فبرأه الله مما قالوا

2) Tabarsi in “Majmaul bayan”:

ثم خاطب سبحانه المظهرين للإِيمان فقال { يا أيها الذين آمنوا لا تكونوا كالذين آذوا موسى فبرَّأه الله مما قالوا } أي لا تؤذوا محمداً صلى الله عليه وسلم كما آذى بنو إسرائيل موسى فإن حق النبي صلى الله عليه وسلم أن يعظمّ ويبجّل لا أن يؤذى واختلفوا فيما أوذي به موسى على أقوال:

أحدها: أن موسى وهارون صعدوا الجبل فمات هارون فقالت بنو إسرائيل أنت قتلته فأمر الله الملائكة فحملته حتى مرّوا به على بني إسرائيل وتكلمت الملائكة بموته حتى عرفوا أنه قد مات وبرَّأه الله من ذلك عن علي (ع) وابن عباس واختاره الجبائي.
وثانيها: أن موسى كان حيياً ستيراً يغتسل وحده فقالوا ما يستتر منا إلا لعيب بجلده إما برص وإما ادْرَة فذهب مرّة يغتسل فوضع ثوبه على حجر فمر الحجر بثوبه فطلبه موسى فرآه بنو إسرائيل عرياناً كأحسن الرجال خلقاً فبرأه الله مما قالوا رواه أبو هريرة مرفوعاً. وقال قوم: إن ذلك لا يجوز لأن فيه إشهار النبي وإبداء سوأته على رؤوس الأشهاد وذلك ينفر عنه.

3) Mirza an-Noore in “Mustadrak al-Wasail” (1/486):

1236 / 5 علي بن إبراهيم في تفسيره عن أبيه عن النضر عن صفوان عن أبي بصير عن أبي عبد الله ( ع ) إن بني إسرائيل كانوا يقولون ليس لموسى (ع) ما للرجال وكان 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 الصخرة فتباعدت عنه حتى نظر بنو إسرائيل إليه فعلموا انه ليس كما قالوا فانزل الله ( يا أيها الذين آمنوا لا تكونوا كالذين آذوا . . موسى ) الآية

4) Muhammad Baqir al-Majlisi in “Biharul anwar” (13/8):

10 – تفسير علي بن إبراهيم: أبي عن النضر عن صفوان عن أبي بصير عن أبي عبد الله 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 وكان يوما يغتسل على شط نهر وقد وضع ثيابه على صخرة فأمر الله الصخرة فتباعدت عنه حتى نظر بنو إسرائيل إليه فعلموا أنه ليس ‹صفحة9› كما قالوا فأنزل الله: “يا أيها الذين آمنوا لا تكونوا كالذين آذوا موسى فبرأه الله مما قالوا” إلى قوله : “وجيها” .

5) 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

6) 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 .

7) 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 .

Then ‘(mis)guided’ attempted to refute this work done by brother Effendi, may Allah reward him well by this article on their website named: wilayat.com

‘Is It True That the Prophet Musa Ran NAKED in the Shi’a Sources?!

In this article he makes many errors, which not only show his desperate attempt to find an argument against these proofs, but show further contradiction in supposedly scholarly work.

Tafsir Ali ibn Ibrahim al-Qummi is the ONLY original Shiite source of this fable! It has not been “narrated” by many classical Shiite scholars or books!

So he states that Tafsir Al-Qummi is the only source with this narration. So what would be wrong with that? Let’s see…

‘What is the authenticity of the al-Qummi report? For rijal believers, the words of Sayyid al-Khui (رحمه الله تعالى) should be enough.

Yes it should be, and let’s see what Kho’i said about this tafsir:

Al-Kho’i, authenticated ALL of the narrations in Al-Qummi, in mu’jam rijaal al hadeeth lil kho’i, vol.1 page 63.

So how can he argue with that? Here is his argument:

Mu’jam al-Rijal, 22/55, he declares the chain weak because Safwan never met Abu Basir (رضي الله عنه), from whom he is said to be reporting in the chain

Subhannallah… must be confusing for shias, is his tafsir authentic? Or not? I wish to hear an explanation for that.

the rest of the argument in this article he made, just talks about the matn (text) and goes on about how humiliating a Prophet makes it weak and so on. Thing is, I don’t even want to talk about humiliation making a  narration weak, that makes many of your so-called history incidents becoming weak immediately, forget about the narrations in your books. So this topic becomes sour and disgusting if I quote all the things which the shi’a scholars classical and contemporary found authentic, which not only humiliate Prophets, but the Imams as well. So I would rather steer clear of talking about this unless need be.

Then he talks about Abu Hurayrah RA, about him being a fabricator who takes narrations from the israelites. And this would be an easy claim by those who hate the companions anyways, but inshaallah I will devote many articles on defending this noble companion. As well as all the others the shi’a hate and defame, whilst Allah spoke highly about them. But this will be in another section.

But then the cream on top, he states a narration which not only contradict many actions they take, but also expose them and their creed. So I really don’t know what to make of this, I leave this with the reader, I urge you to read to the end of this narration and the conclusions made from it, which are explicit and clear for the shi’a.

Muhammad ubn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isa from Safwan ibn Yahya from Dawud ibn al-Husayn from ‘Umar ibn Hanzala who has saod the following:

“I asked Imam abu ‘Abdallah (a.s.) about the two people with a dispute between them on the issue of debts or inheritance and they go to the king or the judges for a decision is it permissible to seek such decisions?” The Imam replied, “Whoever would go to them for a judgement in a right or wrongful matter it is like seeking the judgment of the devil. Anything received through such judgment would like consuming filth even if it would one’s established right. It is because of receiving through the judgment of the devil and Allah has commanded to reject the devil, “yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path. (4:60)”

I said, “What should then they do?” The Imam replied, “They must look for one among you who have narrated our Hadith and have studied what is lawful and unlawful in our teachings and have learned our laws they must agree to settle their dispute according to his judgment because I have made him over you a ruler. When he may judge according to our commands and then it is not accepted from him the dissenting this judgment has ignored the commands of Allah and it is rejection of us. Rejecting us is rejecting Allah and that is up to the level of paganism and considering things equal to Allah.”

I said, “What if each one of such disputing parties would chose a man from among our people and agree to accept their judgment but these two men would come up with different judgments and they would have differences in your Hadith?”


The Imam replied, “The judgment will be the judgment of the one who has a more just, having more better understanding of the law, Fiqh, the more truthful in Hadith and the more pious of the two. The judgment of the other one will be disregarded.”
So by this who are we supposed to take? Ya Ahlul Shi’a? The companions, or those who narrated (fabricated) the hatred between the ahlul bayt and the sahabah? Should we take their actions and their teachings, or the people who were evidently and factually more pious and god-fearing than anyone after them?


I said, “What if both (of such judges) would be just and accepted among our people and none of them would have been any preference over the other?”

The Imam replied, “One must consider and study the hadith that each one of them would narrate from us as to which has received the acceptance of all of your people. Such Hadith must be followed and the one, which rarely accepted and is not popular in your people, must be disregarded because the one popularly accepted is free of doubts. The nature of cases are of three kinds: (a) A case that is a well-known and true to follow. (b) A case that is well known to be false to stay away from. (c) And a confusing case the knowledge of which must be left to Allah and His Prophet for an answer. The holy Prophet has said, ‘There is the clearly lawful and the clearly unlawful and the confusing cases. One who stays away from the confusing ones he has protected himself against the unlawful ones. (I want to examine this further later inshaallah, because if this narration is taken, and this is what it seems as he is using this narration as proof, then there are issues in this narration which must be studied and surveyed inshallah) Those who follow the confusing matters they indulge in unlawful matters and will be destroyed unexpectedly.”j


I said, “What if both Hadith from you would be popular and narrated by the trustworthy people from you?”


The Imam replied, “One must study to find out WHICH ONE AGREES WITH THE LAWS OF THE QURAN AND THE SUNNAH AND IT DOES NOT AGREE WITH THE LAWS OF THE THOSE WHO OPPOSE US. Such Hadith must be accepted and the one that disagree with the laws of the Quran and the Sunnah and coincides the masses must be disregarded.”


I said, “May Allah take my soul in the service of your cause, What if both Faqih, scholars of the law would have deduced and learned their judgment from the book and the Sunnah and found that one of the Hadith agrees with the masses and the other disagrees with the masses which one must be followed?”

The Imam replied, “The one which DISAGREES with the masses must be followed because in it there is guidance.”

This narration speaks for itself. Let’s see further:

[Kitab al-Kafi, Book on the Virtues of Knowledge, Chapter 21, Hadith 9]

In other words, whenever there are differences of opinion on any issue within Shi’ism, whichever of the opinion agrees with Sunnis should be rejected because in it is misguidance! Whatever agrees with Sunnism among varied opinions will always contradict the Qur’an and Sunnah!

Even Efendi al-Nasibi himself cites this from Tabarsi’s (رحمه الله تعالى) Majmu’ al-Bayan:

واختلفوا فيما أوذي به موسى على أقوال

There are different opinions as to how Musa was annoyed….

Then a shi’i may turn around and say, ‘but you sunnis believe everything we say is lies, because of ‘taqqiyyah’.’ Now that is different. The shi’a scholars and Imams taught the shi’a to not show their beliefs and to lie to us and to deceive us, and there is even contemporary fatawa, saying don’t tell people about our beliefs if it affects da’wah, and to lie if it helps da’wah. So what are we supposed to say? Just pretend they don’t say these things? But you will never find ahlul sunnah scholars saying everything that agrees with the shi’a way is misguidance. Rather, wasn’t it Abdul-Hussain Al Musawi in his book al-muraji’at who showed 100 shi’a narrators in ‘bukhari’?

‘Now, in line with the instructions of our Imam (عليه السلام), it is APPARENT that the weakest opinion is that of Musa (عليه السلام) pursuing a stone naked because it is the only one that agrees with Sunnis!’

Clear?

So he concludes with:

Thus, the story of Musa (عليه السلام) pursuing a stone is unacceptable by Shiite standards from many angles:

1. It has a weak, disconnected chain. This has already been questioned… Al-Kho’i’s contradiction.

2. It is only one of many opinions on the verse and it supports the Sunni view. For this reason alone it becomes absolutely unacceptable. Madness if used as an argument

3. It contradicts authentic narrations on the same subject.

“Allamah al-Majlisi (رحمه الله تعالى) has recorded this particular opinion with a hasan chain in his Hayat al-Qulub, Urdu version, vol. 1, p. 542.

Muhammad ibn Ali ibn Shahrashub (رحمه الله تعالى) also states in Mutashabihah al-Qur’an vol. 1, p. 246

Is it just me, or did he not quote a ‘authentic – sahih’ reference? I though he said it is hasan by majlisi? So where is the one more authentic than the one in question? The contradiction of Al-kho’i makes the situation confusing for shias. He made all narrations in Al-Qummi as authentic, so by common sense, it is more authentic and the only reason they weaken it is due to matn and agreeing with Ahlul sunnah…

4. Its matn is unacceptable, since it defames a noble prophet of Allah. – Contradictions

So the problems that remain are the narrator being Abu Hurayrah RA, and it agrees with ahlul sunnah. Because if we agree with the argument about matn,

And Allah knows best.