SHI’I AQEEDAH ON SUNNAH

Def. of Sunnah for Shia: All that originates from the infallible, from sayings, actions and approvals.

Source: Al-Usul al-‘aamma lil fiqhi muqaaran, pg.122 (Muhammed Taqi-ul-haakim)

For the Shia, there is no difference between the infallibility of the Prophet (SAW), and the imams, because the imams are designated by Allah on the tongue of the Prophet SAW, in order to relay the rulings.

Source: Al-Mudhaffar, usul ul fiqh, Al-Muqaaran, Vol.3, Page 51.

As-Salus,his book  affarul imamah, page 274

Also there is no difference with them speaking in childhood or in adulthood as they are infallible throughout their whole life.

A contemporary scholar, Abdullah Fayaadh, tarikh ul imamia, page 140 “The belief in the infallibility of the imams, made the narrations which originate from them authentic without conditioning that the narration goes to the Prophet, as it is the case with Ahlul Sunnah…”

Muhammed Rida Al-Mudhaffar, aqaaidul imamiah, page 166: “The imam is a continuity of the prophethood, and the imams are like the messengers, and their saying is the saying of Allah, and their command is the command of Allah, and their obedience is the obedience of Allah, and their disobedience is the disobedience of Allah, and they didn’t utter anything except it was the revelation of Allah…” Ibn Babweyh Al Qummi, Al-I’tiqaadat, page 106

And they attribute falsely to Abi Abdillah, in usul Al-Kafi: “my hadith is the hadith of my father, and his hadith is his grandfather’s hadith…”in usul al kafi, Kitaabu Fadhlal Ilm, vol.1 page 53, and the commentary on this, said “the hadith of every one of them is the hadith of Allah, and there is no discrepancies from their saying and saying of Allah…” Al Maazimbrani vol.2 page 272.

Vol.2 page 272, of that same book, “the saying that “Allah the Most High says…” takes precedence and is not only permissible.” This shows that anything they say cannot be questioned, and it is fully authentic.

Knowledge is of two types, a new one, and this comes by inspiration and other ways, and the second one is stored knowledge inhabited from the messenger SAW.

Al-ilhaam: From this is ‘marking in the hearts’ or ‘inscribing in the hearts’ the knowledge inscribed in the heart is that it cannot be imagined that it is false or wrong.

An-naktu fi qalbi wa quloob, inscribing in the harts and this is a type of revelation.

Another way is that the angels make sounds making the imams hear them, hears the voice of the angels.

Usul Al Kafi, vol.1 page 264, and the commentary vol.6 page 44

Bihaar Al anwar vol.26, page 355, “they even see the angels when they relate to them…” He put a title to it, “The angels come to them, and they come and they sit/step on their beds and the imam sees the angels.”

In one of the narrations, “Imams sometimes see angels far greater than Jibril (AS).”

Bihaar, vol.26 page 358

Basaa’ir Adh-dharajaat, page 63

They call the angel ‘the spirit – Ar-Rooh’ Ma’Anil Akhbar by Ibn Babaweyh, “A column of light between us (imams), and Allah…” U’yunul Akhbar, page 354.

They have also other means, they even have 5 souls, ‘Ruh ul Quds, Ruh ul Imaan, Ruh ul hayaa, Ruh al Quwwa, Ruh ul Shahwa’ mentioned by Al-kafi, vol.1 page 271, mentioned in six narrations and in bihaar 74 narrations.

‘This Ruh Al Quds moves to the imams after the deaths of the prophets’ Usul Al Kafi Vol.1 page 272

‘Through this ruh, they came to know to what is beneath the throne to all the way to what’s below the earth.’ Usul Al Kafi Vol.1 page 272

‘Through this Ruh the imam can see what is absent from him in the earth and the heavens…’ Commentary on Al Kafi, vol.1 page272, and ibid. in usul Al Kafi itself.

‘The Imams go all the way to the ‘Arsh of Allah, to circulate it every Friday and take what they want from knowledge.’

Al Kafi vol.1 Page 254

Al Bihaar Vol.26, pages 88-89

Basaa’il Al Dharajaat, page 36

And in Bihaar al Anwar vol. 39, pages 151-157 “Allah SWT, spoke to Ali, Jibril dictated.” 17 narrations

Al majlisi reported “Allah SWT, presents the imam with a column, through which he sees the actions of the slaves.” Al bihaar Al Anwar vol.26, page 132, 136

“Manifestation of such knowledge is dependant on the mashi’a of the imam” Al-Kafi ‘chapter, the imams if they wish to know they will know’ Vol.1, page 258

The revelation is not solely on the will of Allah, but on the imams too.

This first type of knowledge that Allah gives directly to the imams is similar to the extreme sufis the ghulaa…‘They take directly from Allah via kash’ such as Ibn Arabi, the excessive ones of the sufis.

“The messenger informed part of the shari’ah, and kept and entrusted with Ali, and those imams passed it down…”

Muhammed Hussain Al-Kashiful Ghadaa who died in 1376, he said: ’Rulings in Islam are of two types, a part of which he gave to the companions, and the part which he hid and trusted it to the next Imam, so it is revealed in necessity.’

Ayaatul ‘Udmaa, the great signs, Shihaab Ud-din an-najafi, he said:’The prophet SAW missed the opportunities and did not have the time to teach all the matters of deen, due to his business with wars…’ in his commentary on ihqaaqil haqq, vol.2, page 288-289.

‘O messenger convey that which Allah has sent down to you…’ Did Muhammed SAW turn away from the command of Allah?

And what should we do with this verse? ‘Today I have perfected your deen for you, and completed my favour upon you…’

Usul Al Kafi, vol.1, page 192-193, chapter, ‘that the imams are the trustees and guardians of Allah and stores of His knowledge…’ and he narrated 6 narrations in this effect.

The same volume page 223-226, says, ‘the imams inherited the knowledge of the prophet and all prophets and the trustees before them…’ and narrated 7 narrations in their effect.

‘They know all the knowledge which came to the angels and the prophets and messengers…’ usul Al Kafi Vol.1 page 225-226

And from that they claim that Allah SWT, did not inform the prophet of any knowledge except that he was commanded to inform it to ameer ul mu’minoon. Usul Al Kafi, vol.1, page 263.

Bihaar al anwar, they attribute that ‘Ali RA knew the knowledge of all the prophets…’ Vol.40, page 208-212.

Also Bihaar al anwar vol.40 page 127, ‘the prophet taught Ali 1000 chapters of knowledge…’

‘Ali continued to take knowledge from his lifetime from his mouth until after his death.’ Al majlisi put a chapter for that, ‘what the messenger taught upon his death and afterwards.’

‘The prophet entrusted me and said, ‘if I die wash me, after you finish washing me, then shroud me, then put your mouth on my mouth,’ and I did, and he informed me of what will occur until the day of resurrection.’ Bihaar al anwar, chapter 40, page 213, and bassa’il ul dharaajaat, chapter 80.

Whenever Ali RA was informed about something after the death of the prophet SAW, he would say, ‘this is what the prophet SAW informed me after his death.’ Bihaar al anwaar, vol.40, page 215, and in Al kharaa’ij wa jaraa’ih, page 132.

They received books and records from the prophet SAW,  by chapter ‘as-saheefah, al jafr, al jaami’a, mushaf ali, mushaf faatimah.’ Usul Al kafi, vol.1, page 238-248 mentions many narrations.

‘They imams have books containing books which mention the names of the kings which rule the world.’ Bihaar al anwar, vol.26, page 155, he also put a chapter, ‘they have with them the books of the prophets and they read it despite of their different languages.’ Bihaar al anwar, vol.26, page, 180-189 mentions 27 narrations. And in another page 159-179, with 63 narrations that ’they have all the knowledge of the angels, the prophets and that they were given all that was given to the prophets, and all that knowledge is passed on to the next imam, and that the world does not exist without an imam and they have books which contain the names of the people of Jannah, and the people of Jahannam, and the names of their shia and their enemies.’ Bihaar al anwar, vol.27, page 117-132.

They also refer to this book called Al-Jaami’a, which expands 70 armspans with the arms of Ali, and contains nothing but the handwriting of Ali dictated by the messenger of Allah. And ‘in it contains every halaal and every haraam.’ Usul al kafi, vol.1 page 239, and bihaar al anwar, vol.26 page 22.

Their imams promised them that they will rule by what is in al-jaami’a, and they will not go beyond it. This is in bihaar al anwar vol.26 page 22-23, basaa’il ul dharajaat, and vol.39.

There is also mention of another book called ‘Kitaabu Ali’ that it was Ali’s handwriting dictated by the prophet SAW. And there was a ruling that ‘women have no right to inherit the state of a man after his death…’ this is the only ruling mentioned from it. They take this text and deny the Qur’an.

There is another saheefah, and it contains 19 records which the prophet SAW had chosen and kept from the imams, and they do not say anything more than that regarding that, and they Ali called Al Hassan and related to him and gave him a knife and said open this record. He couldn’t open it, so Ali opened it, and told him to recite. Al Hassan recited Alif, baa, seen, laa, then he folded it, then he told Al hussain to open it and he couldn’t open it and did the same to Hassan, and then Muhammed al hanafiyyah and they coul.’ This is in bihaar al anwar, vol. 26, page 56. And in Basaa’il ul dharajaat, page 89, and in al mufeed’s ikhtisaas, page 284. What are these letters? It is reported in their books that each letter opens 1000 chapters, there is no indication as to what these letters mean. And the imams did not benefit from these letters.  And future telling using calculations based on statements based on alphabetical letters, and this is extracted form the jews, and they wanted to calculate how long the stay is of this ummah. This also isn’t different to the magic done to people.

Al abeeqa, and some which they call diwaan ash-shi’a and al jafr. In diwaan ash-shia, ‘anyone whose name is not mentioned, then he is not on islaam, our shi’a is written and their names and the names of their fathers…’ Bihaar al anwar vol.26 page 123 basaa’il ul dharajaat page 47.

Another book which they claim to have is Wasiyyah tul Hussain, ‘everything which the offspring of the son of adaam needs from the time of its offspring to the destruction is written.’ Usul al kafi, vol.1, page 304.

Giving such infallibility to the Imaams is opposed to real facts. If they could control so much and know so much, how were they not bale to take their right to caliphate? And how were they killed and poisoned? And some of the Imams were on the run and went into hiding in order to not be killed. And also their claim carries the claim of continuity of revelation. The muslims are on the consensus that wahy stopped on the death of the prophet SAW. Surah Ahzab (33):40, ‘Muhammed is not the father of any man among you but he is the messenger of Allah and the seal of the prophets…’ It is also attributed to Ali RA nahjul Balagha page 191, that ‘Allah sent the messenger after a disconnection in messengership and ended him up with revelation…’

The second dangerous consequence is that they claim the deen is not completed. This is in direct opposition to Surah Ma’idah (5):3. Also among the consequences is that they claim that Allah’s messenger did not convey everything he was given, and in contradiction to Al Ma’idah (5):67. Allah made it clear that the prophet proclaimed the message fully. He was not allowed to keep anything secret from the shari’ah, Surah Ali Imran (3):187, ‘Make it clear to mankind, do not conceal any of it…’

Allah warned in Al Baqarah (2):159-160, ‘Verily those who conceal the clear proofs…’

Also Surah Nahl (16):64, ‘And we have not sent down the book for you except to explain those things which they differ…’

The prophet SAW said: ‘I have left you on a path its night it’s like its day…’ Most Muhaddithun authenticated this narration. The prophet did not keep anything hidden. If there are things hidden, then where are they? Aren’t the people in need of these hidden things? If they were in need of it, for all these years then the ummah have been kept away from its sources of guidance. Why are all these generations denied of these benefits. On the other hand if the Ummah is not need of it, then why do we turn away from the true sources, Allah has told us the religion has been completed and perfected. Had these books been with Ali, he would have brought it out for the people. Ali categorically denied that there was anything with him (Kitaab Tawheed).

Ali Ibn Hussain took knowledge form Jaabir and Anas RA on them all, and he took knowledge from the mothers of the believers and Ibn Abbas, and Marwan Ibn hakim, and the other scholars of Madina. Hassan RA took from Ali and the other tabi’in and sahabah, and similar to other of their Imams, it is stated in the books of the shia. In rijaal al-Khashi, it narrates that Muhammed Ibn Ali IBn Hassan nartrates form Jaabir Ibn Abdullah. How can they reconcile that their imams have knowledge of the unseen. Even in some of their reports, saying amazingly, that one of their imams said that some claim to know the unseen. Usul Al kafi Vol.1 page 257, therefore there can be no reliability or trust in their sources. If the Imam says something contrary to their beliefs then they say it is taqiyyah, and if it happens other way round they say it appeared to Allah to change.

The shia claim that their 11th Imam is Al Hasan Al askari, and died in the year 260AH. And there was none o follow him and that no son of his was apparent, there was no son for this man. Some of the books of the shia claim he died in fertility. This indicates their end, as their foundation is imam! They began formulating a solution and a means to find a way for continuity, and to continue collecting ‘khums’. So they said, this Hasan had a son, but he disappeared, he disappeared due to fear of being killed, however his father and grandfather were not ebing tortured or killed. So why would the infant be killed? However this easy claim was accepted. But this claim caused dispute between the authorities, and they started showing signatures that this son signed a paper indicating that he is true representative, and cursing the opponent, and this was done in order to reel in money. Finally the ithna asha’ri accepted 4 from these representatives, so they collected on behalf of this child and took the answers to these questions and claim that it was written by the child and this was done in secret. They also designated a time for his appearance, and unfortunately he didn’t appear, so they said, ‘it appeared to Allah, that there is no time for his appearance but one day he will come…’ Faslul ghayba.

All these unknown secret handwritings attributed to their hidden Imam, are amongst their most trustworthy and most reliable texts, they call it ‘at-tawqee’at’ plural of tawqee’ meaning signatures. Also the questions of people and this is all answers from the imam. And they applied to this child imam, legislator. One example of this is a story they have amongst them, of a lady called Naseem, and this was narrated from her to As-Sadooq Ibn babaweyh. She was the suckling nurse of the imam. ‘This imam (sahib u zamaan – man of time) when I entered right after his birth, I sneezed, and he told me rahimukillah, she then said, ‘I became pleased with that,’ he said to me, ‘should I give you the glad tidings of sneezing?’ she said ‘certainly, oh my wilay,’ ‘this (sneezing) is safeguarding from death for three days…’ This is related in itmaamu deen, page 406, 407, 416.

This designated period which they carried on is known as, ‘aghaybu sughra – the lesser absence’ it happened for 70 years. These four representatives, had representatives in the muslim lands to collect the khums.  And giving signatures for answers attributing the answers to the imams. And the major books contain these signatures as revelation. As in usul Al kafi, vol.1, page 517, Ibn babweyh itmaalu deen page 450, At-tusi’s book al ghayba page 172, at-tabrasi al ihtijaaj vol.2 page 277, Al majlisi’s bihaar al anwar, vol.53 page 150-246. Their shaykh Abdullah bin ja’far al humayree, collected the narrations and collected it in a book, and called it ‘gurbu’l islaam’ and it was printed in Tehran. These signatures relay the opinion of the the imam in all matters of life, and it shows his ability to see the unseen and he serves his shi’a, and that he receives the property that he was given from khums. If one was to see through the fatawa given by him, one would see the jahl clearly portrayed in it, in trivial matters. For example, in the year 308 there was a question sent to the imam, he was asked about the leper, ‘is it permissible to accept their testimony? He replied if it was accidental, and took place while their life, then their testimony is acceptable, if it was form their birth then you cannot accept it.’ How does this fit into logic? Why does leprosy affect testimony?

This person was inflicted by disease where there was no cure for it, he directs himself through the representatives then he writes on a piece for a cure, then comes the signature and the dua’a for the cure, and before the end of the week he is cured, and also the infertile mother. As in itmaalu deen page 460. Not only that through the imam they know their time of death, so this person writes for the imam requesting for a shroud, and the signature comes telling him the time of death. Usul al kafi, vol.1 page 524, itmaalu deen page 465-467.

Another example, a mother giving birth to a baby boy, and asking for permission to circumcise the baby on the 7th day, and she received no reply, so the baby died on the 8th day. Ibn babweyh narrated this in his book, itmaalu deen page 456.

Hajj, marriage, and so on is dependant on the allowance of the imam, usul Al kafi vol.1, page 522.

These signatures have a special status to the extent that they say it has a quality, which gives it preference over what is narrated by authentic narration (to them), and if there is a clash between these two  sources, then they would take the signatures.

They consider these signatures as documentation and proofs on checking ilm ul rijaal, and rank of men. Example, rijaal ul hilee, page 90.

Some of the sects of shi’a deny his existence.

The fourth rep, as-samiree, discontinuity or seize of this period, and that a signature came to abu’l hasaan as-samiree, saying, Ya Ali Bin muhammed As-samiree! Isma’ you will die in 6 days, so get ready and don’t designate to anyone else to your place after your death, because the perfect absence has commenced and therefore there will be no emergence except after Allah the Most High wills.’ Itmaalu deen, vol.2 page 193 and At-tusi’s ghayba page 257. This occurred at 329 AH and the texts stopped. The shayookh of the shi’a were not convinced of the complete seize, they claim that the link continues. Yet this child Imam, said to as-saamiree ‘whoever claims it continues he is a liar!’ And Imam ibn ul Muttahir, claims to have met Imam Mahdi and that he transcribed to him an entire book in one night. As in Bihaar al anwar, vol.51 page 361.

They even claimed that some of their scholars have the ability to meet the absent imam and take from him legal rulings.  And that the imam used to meet a group of people of knowledge, such as Syed Mahdi Bahri Aloom An-Najafi, Shaykh Maitham Al bahraani, as in muhammed As-salih’s book, Hasaa’ilul Fikr, page 133. In fact some of their shayookh classified stories and events concerning those who met the awaited Imam mahdi, as done by Al Majlisi who died in 1111, and then followed by An-Nuri At-Tabrisi 1320, where he wrote a book collecting names of those who met the ‘proof’ during his greater absence. In there he narrated 59 stories. They also claim that their Mahdi comes to them in different forms and different ways as in tarikh ul ghayba al kubra wa saghr, page 40. This is similar to the story of Paul who said that he met with the messiah many times.

Regarding the NARRATIONS OF THE COMPANIONS

The shia restricted themselves to the household of the messenger SAW. And did not give any consideration to the people of knowledge amongst them rather they considered others who were not known from Ilm, to take from, and then considered them as a source, inc. some who are absence or children, and people doubted their existence, but they considered these narrations as being the same level as things from the messenger SAW. And deprived themselves of a great source of knowledge which aree companions, those who were praised and witnessed the revelation.

One of their contemporaries Muhammed husayn al Kashif Al ghada’,’ in affirmation fo their madhab, they don’t consider from their sunnah except that which is ‘authentic’ from the ahlul bayt, and we don’t accept from Abu hurayrah and Amr Ibn al ‘As, they don’t have even a mosquito’s weight of imaan in the sight of the Imams.’ Aslul Shi’a, wa usul page 79.  This is deceptive as they say this is from auhtnetic things of the ahlul bayt, and some may think it is from the messenger by way of ahlul bayt, while they consider a single one of their imams, is like the saying of Allah and His messenger, they don’t speak out of desire, and this is why they find this sufficient. Even more so this is meaning not all of ahlul bayt, for example the offspring of Hassan, or the offspring of Faatimah (RA) as they are not imams. This sect consider that anyone who claims the imamah other than the 12 imams, they consider him a kaafir. So the wording of Kashif ul Ghada, is deceptive, as this is a propaganda book.

So the 12 Imams means the household, and restricted to the 12 Imams, but the only Imam who met the prophet Saw at age of distinction was Ali RA. But is it possible for him to relay the whole entire sunnah by himself? What about all the times they were separate? The private home, the travelling, and appointing Ali to places, for example madinah in tabuk and Yemen? It is not possible for Ali to relate the entire sunnah.

Most of the Muslim lands were Islam reached, knowledge got to them ways other than Ali, and this was obvious in makkah and madina, and sham, and basra and so on, the only place which had most from Ali was Kufah. The fuqahaa of Madinah learned the deen from the time of Umar RA, and Mu’adh taught Yemen, and shurayh and others took knowledge from Mu’adh Ibn jabal, and so on. The knowledge of Islam was spread before Ali got to Kufah. And mst of those who narrated from the Prophet SAW were from other than his household. Alaa’ ibn hadrami was sent to Bahrain, and Mu’adh  and Abu Musa Al Ash’ari was sent to Yemen, no one can claim that none narrated from the Prophet SAW, other than Ali.

The narrations form Ali mounted to 586 narrations, from them 50 are authentic. Ibn Hazm, Al Fasl Vol.4 page 213. Ibn Taymiyyah, Minhaaj al sunnah vol.4.

They also say, that the manaasik of hajj and salaah and so on, came only by way of Ja’far, and anyone before this was doing things according to the way of the sahabah. And it is strange as it says in Usul Al kafi Vol.1 page 377. So do they consider their former ones to be kaafir? ‘Anything that arrives from away other than the Ai’mmah is falsehood.’ Usul Al kafi vol.1 page 399. This is a great transgression of the shari’ah.

So when restricted by way of Ali, they didn’t have much knowledge of Ali, and they don’t have anything of the halaal and haraam, from Ali, but from Ja’far. Imaam  adh-dhaahabi, ‘No lies were made on behalf on anyone except that which has been attributed to Ali.’ IN ul Jawzi classified them into three, ‘Those who heard some, and added and omitted, those who didn’t hear anything so they say Ja’far said, the third are those ignorant ones, they say what they want in accordance to their intellect.’

Most things have no proof in their creed. There is much contradictions and lies, the truth is one, and falsehood is many, lying is soo abundant in their creed, that you become lost. Bukhari and Muslim take the hadith of Ali, when reported from their household, for example, Hassan, Hussain, Muhammed al hanaffiyyah, and his writer, Ubaydullah Ibn abi raafi’, Ishaaq Ibn mas’ud and Ubaid al salmaani and harith at-taymi, qais ibn abbad, and the like, and these are trustworthy what they relate form Ali. The books of shia admit that lies attributed to ahlul bayt, exist. In bihaar al anwar, vol.2 page 246, relates ‘Many people used to come to Ja’far As-Sadiq, ignorant ones come and leave and say ‘Ja’far as-Sadiq said!’… and they narrate narrations that are lies.’ Rijaal Al Kashee page 208-209, Bihaar al Anwar vol.25, page 302-303.

This put them in a real dilemma, as they accepted lies of the liars, and turned away from the narrations of the companions, they even considered those who used to come to Ja’far, the four thousand are all reliable, while in other reports they say that these people used to make lies, and he used to complain, Usul Al kafi vol.2 page 242, it is reported that he considered only 17 from them while others consider all 4000 as reliable and truthful.

So accordingly the 12th imam took the position that the companions exited the fold of islam and they give few exceptions. The honour is clear with the messenger, for their jihad, their hijrah, for their struggle for their abandonment of their loved ones, and their struggles to spread islam.

Anyone who claims to have seen their Imam is trustworthy, al mamqaani, their contemporary ayaat, he said ‘ the honor of a person seeing the proof after his absence we take form what he relates and we say he has reached the level of reliability higher than the level trustworthiness needed to take a narration.’ This is in tamqeehul maqaam, vol.1 page 211. Why don’t they use this for the companions who saw the greatest person alive? What is the companions sin? They apparently denied the text that Ali is the leader after the messenger, and whoever denied any Imam is as Saduq Ibn Babaweyh al Qummi said, in I’tmaalu deen page 13 ‘Iblees!’.

If this criteria is true and to this extent then he would have mentioned this in His Book. And Jibreel would’ve got an answer from the messenger SAW regarding Imams. Allah wouldn’t have let us be misguided so much, and He called us the greatest Ummah ever made for mankind, and He would have perfected our deen.

They do something strange, in their narrations they take even some of the sub-sects of the shia who deny some of the 12 Imams, and nevertheless they count them amongst the trustworthy, from the waaqifah and so on. And these people’s narrations have been taken and not criticized. They considered these subsects as, ‘anyone who dies in these subsects is in jahannam eternally…’  Rijaal al kashee, page 456, they consider the numbers of the waaqifah, ‘they live in perplexity and die as heretics,’ ibis. Despite all this, their narrations are acceptable. These sub-sects explicitly deny some of the Imams.

Volume 1 page 65 of usul al kafi, and in Bihaar al anwar, vol.2, page 228, Abi abdillah was asked about the companions and he said that they were trustworthy in narrating, and spoke the truth in what they narrated. The sahabah are in no need of this praise, as Allah praised them Himself.

CONCERNING THE REFERENCES FOR THEIR BOOKS

Some of their reports point to the first book that appeared to them is the book of Sulaym Bin Qais al Hilaalee, and we know the discrepancies regarding this book, it appears that the most comprehensive compilation of their reports of the early times, was by Abu Ja’far Al qummi Muhammed bin al Hassan bin faruq as-saffar al Qummi (d.290 AH) in his book Basaa’iru dharajaat, published in 1285.

This book is filled with insults to the book of Allah, and excessiveness in regard to the status of the Imams and this all shows that most is fabricated. Then the fourth century rose a new authorship, began by Kulayni (d. 328-9 AH).

What are the major books of the shi’a?

There are eight ‘al jawami’ ath-thamaniyyah’ they are the most important sources for their Imams, (A’yaani shi’a  vol.1 page 288, Muftaah Al kutubul Arba’a vol.1 page 5)

The first of these resources and most authentic is ‘Usul Al kafi’, despite that being one of their force concerning the myths about the Book of Allah appeared.  The narrations in al Kafi mount to 16,099 and published many times, and explained many times, and in these narrations contain narrations many that are plain kufr.

Second one is ‘man la yahdhuruhul faqeeh’ by their shaykh ‘As-Suduq’ Muhammed ibn Babweyh Al Qummi (d.381 AH), then ‘tahdeebul Ahkam’ and ‘Istibsaar’ by Abi Ja’far bin Muhammed bin Hassan At-Tusi (d.360 AH).

Then their shayookh after 11th century they authored other books, the contemporaries considered four of them, ‘Al waafi’ Muhammed bin murtadha known as Al Kashaani (d.1091 AH), ‘Bihaar Al anwar’ for their shaykh Muhammed Baqir Al majlisi, (d.1111 AH), and ‘wasaa’ilu Shi’a’ and ‘tahseel  masaa’il ashi’a’ by Muhammed bin al-Hassan Al hurr al Amily (d.1104 AH) and ‘mustadrak al wasaa’il’ by Hussein An-nuri at-tabrisi.

There are many books which they consider as reliable as the four main books. The difference between ahlul sunnah and shia is that ahlul sunnah narrate a narration they take the chain back to the Prophet SAW. The shia take their chains back to one of their 12 Imams as they see there is no distinction, even if you go and scrutinize these books, you will rarely find chains going back to the messenger (SAW).

Even more so, if you see their chains, they mostly go back to (this is in usul al kafi which has most narrations with chains) Ja’far As-Sadiq, and even more rarely to Muhammed Al baaqir his father, and even rarer is Ali ibn Abi Taalib, and rarest is to find a chain going to the  messenger of Allah SAW.

Furthermore on notices that the latter four which were authored in the 11th century and afterwards, and the last by An-nuri At-tabrisi, who died in 1320 AH, and in which he collected 23,000 for the Imams which were not known before, none of these 23,000 were not known before, and this was hundreds of years after the time of the imams. These narrations were not narrated by any of their earlier scholars.

Al kulayni narrated narrations in front of the four emissaries of the awaited Imam, and he said that I have collected all that was sufficient for the shi’a, in terms of fiqh and so on.

Even their erly four books were not free from additions, a book known as ‘tahdeeb al ahkam’ contained 13,950 mentioned by Agha bazrak At-tahraani, Adh-dharee’a and by muhsin al Amily, in his book, ‘ayaanu shi’a’ vol.1 page 288, and others. While At-Tusi made it explicit in his book ‘idatul usul that the number of narrations in his book is slightly over 5,000.

Hussain bin haydar al karaki al amily, (d.1076 AH) the book of al kafi constitutes 50 books with narrations, each narration is connected to the Imam, while their shaykh At-Tusi who died in 360 AH, said ‘the book of Al kafi comprises 30 books…’ ‘Al fihirist’ page 161. Between the 5th century and 11th century, 20 additional books have been added to al kafi.

What about the texts in the books? Opposition and contradiction, Muhammed bin al-Hassan Al-Tusi, became grieved and he tried and tried to fix the problem but ended up adding to the problem.  Allah said in Surah Nisaa ayah 82, ‘Do they not then consider the Qur’an carefully? For had it been form other than Allah surely there would be much contradiction…’

Al Fayd Bin Al mukhtar, reported in ash-shi’a page 90, ‘and when they are faced by this, they say that this is done due to fear and concealment…’ or they say as their shaykh al Majlisi, said in ‘al-itijaah’ page 116, ‘the narrations of the Imamas are difficult and their wordings may have different angles to it, and the merit is to sumbit to it, and it is forbidden to oppose the narrations…’ Bihaar al anwar, vol.2 page 192, and page 182-212, as to the meanings of these narrations the mere sight of it shows that it opposes Islam.