by: Shaykh Abu Hamza Khaled Alazhari

Translated by: Ibn Abbas Al-Misri

Reviewed by: Shaykh Abu Hamza Khaled Alazhari & Abu Muhammad Al-Britani [1]

 

Our dear brother Shaykh Abu Hamza Alazhari wrote some time back [in the Arabic forum] an article about the Science of Hadith according to the Shi’ah. This article explored and gave an overview of the methodology the Shi’ahs use in declaring the authenticity of a text. The article exposed the major flaws, defects, and inconsistencies they have in their methodology that led them to arrive to their false and heretic opinions. The Shaykh does this in a clear, simple, and logical manner. He [May Allah preserve him and reward him greatly] refers to their books, usually pointing out the book and the page number. I found his article to be one of the briefest and most comprehensive articles that dealt with this issue.

I thought that translating his article would be beneficial in clarifying some of the major flaws in the Ja’fari Shi’ahs methodology that he [May Allah preserve him] exposed, and would benefit my brothers and sisters who wish to take an introductory look into the Shi’ahs hadith methodology, hoping that it would be a powerful tool in their hands in the face of Shi’ahs.

The Shaykh also played a major role in reviewing the English translation, and gave it to a British brother as well to review it. Brothers in ahlaldeeth.com/vbe forum also provided helpful comments and suggestions. At the end I ask Allah – the Exalted – to greatly reward all of them, as well as our other scholars and respected brothers/sisters in this blessed forum.

I also hope that you do not leave me out of your supplications.

 

Needy of his Lord’s Forgiveness,

Ibn Abbas Al-Misri

[1] Shaykh Khaled did not inform me of the British brother’s name, who played a major role in reviewing the article’s translation. I ask Allah – the Exalted – to reward him greatly for his efforts and make this an ongoing charity for him. Thus to give him credit I called him Abu Muhammad Al-Britani, and will In Sha Allah place his correct name once Shaykh Khaled informs me of it.

 

Original Arabic:

http://www.ahlalhdeeth.com/vb/showthread.php?p=594389

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

A Look at the Science of Hadith

According to the Shi’ah

&

Hadith conditions according to Ja’fari Shi’ah

 

Shaykh Abu Hamza Khaled Alazhari [May Allah (SWT) Preserve him] writes:

 

All The Praise belongs to Allah (SWT) and He is the Only One Deserving of All Praise.

 

I will divide the article into the following sections, in order to keep it easy to follow:

 

[1] * The development of the Mustalah (Science of Hadith).

[2] * Jarh and Ta’deel according to Ja’fari [Shi’ah].

[3] * Narrations of the Ja’faris.

[4] * The books of narrations reliable to the Ja’faris.

[5] * Ahaad narrations according to the Ja’faris.

[6] * The myth of the 400 Usul of Ja’faris.

[7] * Summary of what was mentioned

[8] * The testimony of some Ja’faris that their Science of hadith is self contradictory!

[9] * The Batiny [hidden/obscure] Creed of the Ja’faris that is contradictory to proper reason and intellect, and its effect on their narrations.

[1] * The development of the Science of Hadith

Ahl As-Sunnah; for Ahl As-Sunnah the investigation of the Chain [of narrators], and not accepting any Narration that was narrated began since the time of the later companions, after the death of The Possessor of Two Lights ‘Uthman bin ‘Affaan [May Allah (SWT) be pleased with him], it was a time when lying was spreading (amongst people) and innovative sects began to appear.

‘Abdullah Ibn ‘Abbas [May Allah be pleased with him] (who died 68 H) said: “(Once) there was a time for us when anyone would say; ‘Prophet Muhammad [Peace be upon him] said’, our eyes would gaze at him, and our ears would listen attentively to what he says. However, when the people rode the hardship we did not take except from those we knew/trusted”. (   )

Abu al-‘Aliya (who died before 100 H) said: “We used to hear narrations (from people) in Basrah attributed to the companions of Prophet Muhammad [Peace be upon him], but we would not accept it until we traveled to Medina and heard it directly from their mouths”. (    )

The first to investigate the reliability of narrators in Iraq and defended the Sunnah (as is mentioned in Al-Taqreeb) was Amir Al-Mo’mineen Shu’bah ibn Al-Hajjaj (who died 160 H).

Abdullah ibn al-Mubarak (who died 181 H) said: “[Knowledge of the] Isnad (Chain of narrators) is part of the Deen (Religion), and if it was not for the Isnad anyone that wished to say anything would say it”. (   )

I do not wish to elaborate more, since it is known by everyone that before 200 years had passed (or even less), Ahl Al-Sunnah had already established (all) the conditions and criterion through which they accept or reject a narration. I say “established”, because the development [of this Science] began way before that time.

 

As for the Ja’fari Shi’as, they did not have (in their beginning) any search or investigation of the Chains [of narrators], nor did they have authentication or weakening of narrations in a manner similar to that of Ahl al-Sunnah (as we will mention – in Sha Allah – when speaking about; what is an authentic tradition according to them …).

The first to note down the Science of Hadith [for them] and explain the different ranks of Hadith (traditions) [according to them] was: al-Hasan ibn al-Mutahhir al-Hilli, who they call al-‘Allamah i.e. the great scholar.

Ibn al-Mutahhir (who placed the Science of Hadith for them) died in 726 H!

Ibn al-Mutahhir was the one who Shaykh Al-Islam ibn Taymiyah [May Allah shower him with mercy] wrote a reply to one of his works, in his great book ‘Minhaj al-Sunnah al-Nabawiyyah’.

The Ja’faris even mentioned and attested that the first to put the Science of Hadith for them was ibn al-Mutahhar al-Hilli (as is mentioned in Diyaa’ al-Dirayah by their master Diyaa’ al-Din al-‘Allamah).

However, this is not agreed upon by them. One of their scholars called al-‘Haairi says in “Muqtabas al-Athar”: (And from the things that no one doubts is that no person ever wrote about the Science of Hadith from our scholars before al-Shaheed al-Thani).

I said: And it is known that al-Shaheed al-Thani is Zayn al-Deen al-‘Aamili who died in 965 H.

We will treat them with goodness (which they might not deserve) and would assume that the first to write in the Science of Diraayah (Science of Hadith) is ibn al-Mutahhar al-Hilli, who is the earlier of the two.

 

So:

A – The investigation of the narrations by the Ja’fari Shi’ah began (and was noted down) by ibn al-Mutahhir al-Hilli who died in 726 H, which is the earlier of the two dates according to them.

 

 

 

[2] * Jarh (declaration of unreliability) and Ta’deel (affirming someone’s integrity) according to Ja’fari [Shi’ah] … A Lie … and a Mystery to Proper Reason!

 

Some people have numerously said in topics that they wrote [as if] excusing and apologizing for the Rafidhah [Ja’fari Shi’ah]: “They narrate so and so after the following verse” or “They mention so and so as the reason behind the revelation [of that verse]”…

It is known that the (Narrators) are the (Backbone of Narrations) according to Ahl Al-Sunnah … and also for anything transmitted, or any transmitter if he was of a sound mind.

It is also known that all the Science of Hadith from its beginning to its end is based on taking care of that backbone (the narrators) …

The Conditions for accepting a Hadith (i.e. a tradition) are five (or six) according to Ahl Al-Sunnah, and they are all focused on the narrators … and their degree of Dhabt (attentiveness, precision, and ability to preserve the text of the Hadith).

Ahl Al-Sunnah lists the following two conditions that a narrator must fulfill so his narration is acceptable:

 

The First: ‘Adaalah i.e. Justness and Trustworthiness (with the minimum conditions being Islam and being free of apparent Fisq i.e. major disobedience)

The Second: Dhabt i.e. Precision, and ability to preserve the text of the Hadith (being able to preserve the text by memorizing or in writing).

 

The truth is that these two conditions are the two conditions that should be made mandatory by anyone with a sane and reasonable mind [before accepting] any transmitted narration … and I do not wish to elaborate more on this, since this issue is obvious (and known)… yet very important.

 

However, the Ja’faris are among the furthest of Allah’s creation from the essentials of proper reason and common sense …

As for the condition of the ‘Adaalah (Justness) of a Narrator, their great scholar al-Tusi abu Ja’far Muhammad ibn al-Hasan (who died 460 H) (1) mentions in his book “Al-Fahrasaat”, which is one of their most important early books of Rijaal (i.e. speaking about the reliability of men/narrators):

“Many of the authors of our books, as well as the authors of [our] Usul (i.e. authors of the books that contain the fundamentals) hold corrupt Madh-habs (schools of thought), even though their books are acceptable” (p.32 publisher Muassasat Dar al-Faqahah).

 

Shaykh Khaled Alazhari [May Allah (SWT) Preserve him] says: Remember his words (the authors of Usul), we will soon need it.

 

Many others of their scholars quote a similar statement after him, and this is not the place to gather all the similar statements that were made.

No one should think that what was mentioned, is in any way similar to what Ahl Al-Sunnah say about the ruling in accepting the narration of an Innovator … and that is because the Ja’faris, the people of this strange belief, do not only take an Innovator as trustworthy and reliable, no. They also rank as Reliable those who they believe has a corrupt Dogma and Creed, and those who they believe is a Faasiq, and those who they believe is a Kafir (Disbeliever) too!!

Do not be amazed dear reader … this is not something I made up … rather it is the saying of their great scholars.

 

Their Imam and Great scholar al-Hurr al-‘Aamili (2) (who died in 1104 H) says the following:

“… and they [i.e. Ja’fari scholars] rarely declared the ‘Adaalah (Justness) of a narrator, rather they declared the reliability, which is definitely not equivalent to ‘Adaalah, rather they have a similarity between them, as was mentioned by al-Shaheed al-Thani and others.

The claim of a few late scholars that “Thiqah” (reliability) is equivalent to being ‘Adl Dhaabt (Just and Trustworthy with the ability to preserve the Text) is unacceptable, and they should be asked for the proof for that claim.

How can that be accepted when they [i.e. Ja’fari scholars] have attested to something different?

They (Ja’faris) have ranked as reliable those who they believe their Fisq (major disobedience), Kufr, and the corruption of their Mazhab”!!!

[Source: Wasaa’il al-Shi’ah 30/260].

 

 

 

Dear Brothers …

The Ja’faris might know that a narrator is a Liar or a Faasiq or a Kafir, and yet with all this, they still accept his narration!

 

Al-‘Aamili (2) said: “And like this can come in the narration of the Reliable ones – like those of Ijmaa’ and the like – from the way of Weak [Narrators], Liars, and Unknown [Narrators], were they (the Ja’fari scholars) would know their status (i.e. they would know that the narrators are weak, or liars, or unknown), and would narrate from their authority, and act upon what these narrators narrated, and attest that it is authentic”.

(Wasaa’il al-Shi’ah 30/206)

 

I said: May Allah preserve the minds of those who still have a sane mind!

 

In any case this [conclusion that they arrive to] is to be expected [from them] …

Since, if their Science of Hadith was not developed until 726 H according to the earliest of their opinions; then how did these people know how to worship or what to believe before that period?!

 

The point here is:

B – The Ja’faris rank as reliable those who they believe holds a corrupt Mazhab, is a Faasiq, or a Kafir.

C – The Ja’faris know the status of the Weak, Lying, and Unknown Narrators, and yet they transmit their narrations, and act upon it, and attest to its authenticity!!!

 

 

 

[3] * Narrations of the Ja’faris.

Hadith (traditions) according to them can be either Mutawaatir or Aahaad.

As for the Mutawaatir they do not have the same conditions that Ahl Al-Sunnah have …

 

Rather one of the conditions of Mutawaatir according to them is that “the mind/intellect of the narrators should not have been stained by doubt or blind imitation that would require the rejection of the narration or what it leads to”.

“That the mind of the narrators is not stained with any doubt or imitation that would require rejecting the news [they transmit] or what it refers to” (as is mentioned in Dhiyaa’ Al-Diraayah by Dhiyaa’ al-Deen al-‘Allamah p.23)

But what is the effect of this condition??

We realize the effect, if we look at the footnote of the previous book, where he said:

“With this condition, the claim of those who oppose our Mazhab that Amir Al-Mo’mineen was not assigned the Imamah, can be pushed away and rejected”!!

Here I will give time for the honorable reader to examine with me these words, and its relationship with rejecting the Mutawaatir narrations according to this deviant group ……..

If someone from Ahl Al-Sunnah (who oppose the Ja’fari Mazhab) said that; The Messenger [peace be upon him] did not specify that Ali [may Allah be pleased with him] should be the Imam [after him], and that is historically Mutawaatir; they would oppose this Mutawaatir, and would not care about it!!

The only reason for that is “that a condition of Tawaatur [according to them] is that the mind of the narrators should be free from any doubts or imitations that would lead to rejecting the news/narration or what it leads to” and all those who transmitted this narration have doubts in their minds and therefore that would lead to rejecting their narrations!

 

That is how conditions were placed, which would pave the way for rejecting Tawaatur which is (i.e. Tawaatur) one of the ways of showing something being essential to the Religion. So, if they were forced (by those who oppose them in Mazhab) to acknowledge something that is known as a fact in the Religion (and you will not find anyone among the majority of the people who reject it, and it is a historic incident known as a fact through Tawaatur); they would find a gap through which they can reject this; especially if it had to do with some of the senseless beliefs of their Mazhab …

 

Their argument is already prepared and tailored according to their need: Those (people) have a doubt in their minds or are blind imitators which would require rejecting the narration they transmitted (Strange!) or rejecting what this narration leads to!

So there is no problem for them if the narrator is a Liar …

And there is no problem for them if he was a Faasiq (has major disobedience) …

And there is no problem for them if he held a corrupt Mazhab (creed) …

But the problem, and the only problem that you should watch for is; that his mind should not be stained with any doubts or imitations that would lead to rejecting the news, or what this news leads to!

 

Thus we could say:

D – The Ja’fari Rafidhah made it easy to reject Mutawaatir narrations!

 

This is the proper time to mention the words of the Great Imam and the Scholar of Islam Abi al-Abbas ibn Taymiyah about these deviant people:

“… and these people [i.e. Ja’faris] are among the greatest liars when it comes to transmitted narrations, and are among the most ignorant in anything intellectual and reasonable, they believe in narrations Scholars know for a fact are void and false, and lie when it comes to what is known as an essential fact to be true [such as]; the greatest among the Mutawaatir that was accepted by this Ummah, generation after another.

They also do not distinguish – when it comes to the transmitters of knowledge and the narrators of traditions or events – between someone who is a known Liar or someone known to do mistakes or someone known for his ignorance, and between he who is a Just Hafiz (memorizer) known for preserving what he memorized and known for his extensive knowledge of Athaar (traditions)” [Mihaj al-Sunnah 1/8].

 

 

 

 

 

 

 

[4] * The books of narrations reliable to the Ja’faris.

 

I saw that it would be beneficial to quickly mention some of the books of traditions that the Ja’faris depend on, before speaking about the Aahaad traditions and the conditions for it [according to them].

## We will ignore the books that are not considered dependable by all of them, although it might be seen as dependable by some of them …

That; In spite of the fact that some of these books [that are seen dependable by some] are clear in Kufr (apostasy), that not even a layperson would doubt that it is a deviation from (the Path) of Allah (SWT) and his Messenger (Salah Allah ‘Alaihi wa Salam) …

Also despite the fact that they mention the authors of these Kufri and Shirki books, that contains the greatest blasphemy and apostasy, with the most beautiful of praise but (they also) say: their books had some excessiveness and deviation.

“Some Excessiveness and Deviation”!!

[What they call ‘some excessiveness and deviation’] is in reality something all the people of the Qiblah agreed that it is a clear Apostasy!

## However; if we ignore this, the Ja’faris have Four books that all of them see as dependable …

The perished [writer] Abdul-Husien (!) Sharaf al-Musawi said in his book Al-Muraaja’at about these four books:

“It is ‘Al-Kaafi’, ‘Al-Tahzeeb’, ‘Al-Istibsaar’, and ‘Man La Yahduruhu Al-Faqeeh’, and they are Mutawaatirah and their contents are known for a fact to be true, and [of them] Al-Kaafi is the earliest, greatest, and the best”.

(Al-Muraja’a 110 p. 311).

The Shi’ah Imamis agree upon these four books, I will not go in detail quoting what they said.

## Shaykh Khaled Alazhari [May Allah (SWT) assist him] says:

(Al-Kaafi), written by Al-Kulaini (who died 329 H), and they call him Hujat Al-Islam (The authority of Islam) and its Reliable one, and there is consensus on his reliability between them.

(Faqeeh man la Yahduruhu Al-Faqeeh), by Ibn Babawaih al-Qumi (died 381 H), they call him Al-Sadooq (The Truthful one), and we will mention – In Sha Allah – some startling things about this man!

(Tahzeeb Al-Ahkaam), by al-Tusi (died 460 H), and they call him Shaykh Al-Taaifah (The Scholar of the group), and I had already mentioned him before.

And (Al-Istibsaar) which is also by him.

## The commentator of Al-Kaafi says: “… and these traditions which came in Al-Kaafi; the author (i.e. Al-Kulaini) took them (i.e. believed them) all as authentic, which is why he indicated its authenticity” (p. 8).

He also says: “All the people of Imamah, as well as the majority of the Shi’ah agreed to favor this book, and take from it, and trust what is in it, and hold its rulings as sufficient …” (p. 20 same book).

Shaykh Khaled Alazhari [May Allah forgive him] says:

If the Ja’faris themselves declare that the Science of Hadith (i.e. the rules by which the hadith/tradition is known to be authentic or not) was not developed for them until 726 H by the earliest of their dates; then what is this authenticity that al-Kulaini believed in?!!!

The answer: Haashim Ma’ruf al-Husieni, a Ja’fari, says in his book (Dirasaat fee al-Kaafi by al-Kulaini p.43): “Verily (something being) authentic according to the earlier [Ja’fari] scholars is when a tradition is seen as correct to act and depend upon (!!!) Even if its chains did not fulfill the conditions that we mentioned” …

I say: Soon we will mention their strange criterions.

But, what rationale is this?

By Allah, I stand in confusion!

The authentic is what it is correct to act upon!!

How did they know it was correct to act upon?!

And when did they authenticate it? Before acting upon it, or after??

That was the first and most important of their books, Al-Kaafi by Al-Kulaini …

## As for their book (Faqeeh man La Yahduruhu Al-Faqeeh) by their Sadooq ibn Babaweih al-Qumi …….

But: Who is ibn Babaweih who is called the Sadooq (The Truthful one)???

He is a man who some Ja’fari Rafidhah [scholars] accuse him of being a Liar, you will not find anyone who ranked him as reliable, and yet his book is one of their fundamental books!!!

Al-Khonasaari said in ‘Rawdhaat Al-Janaat’: “… and the strange thing is that some incapable people would refrain from stating the reliability of Al-Shaykh Al-Sadooq, and would [even] say that he is unreliable since no one from the scholars who studied the reliability of men mentioned that he was reliable. That is the clearest of all mistakes, and the worst of all statements, since he [Al-Sadooq] is far greater than the need for anyone to state his reliability (!!!) as is clear to those who specialized in inspecting and investigating [the reliability of men], and just who attested to the reliability of the first one ever to investigate the reliability of men, and who made him an authority over the religion …” (6/137)

It is apparent that al-Khonasaari was blinded by his enthusiasm to defend ibn Babaweih [May Allah disgrace them both], which made him decide to destroy ‘Ilm Al-Rijaal (the science of knowing the reliability of men) according to them in two lines!

He says: “and just who attested to the reliability of the first one ever to investigate the reliability of men, and who made him an authority over the religion …”!!!

I said: The issue is not just that no one attested to the reliability of Al-Sadooq, rather in the introduction of the same book “Faqeeh man la Yahduruhu al-Faqeeh” p.70, Ahmad al-Ihsaaei said: “Al-Sadooq (The Truthful one) in this issue/matter is a Liar”!

 

In any case we can say:

 

E – The authentic tradition according to early Ja’fari scholars is; anything that was acceptable to act on, even if it did not fulfill the criterions of authenticity (and there is nothing strange in that, since the early scholars did not even have the criterions and conditions for authenticating a tradition).

F – It is not known for some of the authors of their reliable books, as to who attested to their reliability, while other Ja’fari scholars have stopped from declaring [some of the authors] as reliable and others accused them of being Liars.

And now to …

[5] * Aahaad narrations according to the Ja’faris.

Aahaad Traditions (i.e. the traditions that did not reach the level of Tawaatur) according to Shi’ah can be either “Saheeh (Authentic), Hasan (Good), Mawthooq (Reliable), or Da’eef (Weak)” (as was mentioned in Miqbaas Al-Hidaayah and Dhiya’ Al-Diraayah).

## The Saheeh (Authentic) [tradition] according to them is: a tradition whose chain is Muttasil (connected and uninterrupted) to [one of] the Infallible [Imams], through the transmission of a ‘Adl (Just and Trustworthy) Imami (followers of Twelve Imams of Shi’ah) who transmits it from someone like him (a ‘Adl Imami) in all levels of the chain where it is several”

(Miqbaas Al-Hidaayah and Dhiya’ Al-Dhiraayah).

I said: It has been previously mentioned [in this article] that their great imam al-Hurr al-‘Amili said that; they rarely declared someone to be a ‘Adl (Just and trustworthy) ….

Yet, the thing I want to point out from this definition is their word “to the Infallible [Imam]”, so remember it, we will need it later.

## The Hasan (Good) [tradition] according to them is: a tradition whose chain is Muttasil (connected and uninterrupted) to [one of] the Infallible [Imams], through the transmission of an Imami who was praised with an acceptable praise, without being specified as a ‘Adl (Just and Trustworthy), and was not defamed, with this condition being fulfilled for all the narrator in the chain or a few” (Miqbaas Al-Hidaayah and Dhiya’ Al-Diraayah).

## The Mawthooq (Reliable) [tradition] according to them is: a tradition whose chain is Muttasil (connected and uninterrupted) to [one of] the Infallible [Imams], through the transmission of a narrator who the Ja’faris have rated as reliable even if his creed is corrupt, such as by being from a group other then the Imami group even if he was a non-Imami Shi’ah, were this condition is fulfilled for all the narrators in the chain or a few, with the remaining narrators in the chain being men of the Saheeh tradition”

(Miqbaas Al-Hidaayah and Dhiya’ Al-Diraayah).

## The Da’eef (Weak) [tradition] according to them is: a tradition that did not fulfill the conditions of any of the previous groups, such as having a chain containing a narrator who is defamed as being a Faasiq or the like, or having a narrator of an unknown status, or something worse like containing a narrator known for fabricating traditions” (Tanqeeh Al-Maqaal).

 

 

[6] * Their Fundamentals principles And its negation to the mind, intellect, reason, and sanity!!!

We have previously pointed to “the authors of the Usul” (i.e. the books that contain their fundamentals) …..

We have also mentioned that the Ja’faris have agreed upon the book of (Al-Kaafi) by al-Kulaini, and they feel proud about it, since it is their most important Musnad book ever (i.e. book that mentions the chain of narration along with the narration).

Now, this is the right time for me to mention: What these Usul are … hoping that the reader would read closely and attentively!

Hashim Ma’ruf al-Husieni says in (Dirasaat fee al-Kaafi by al-Kulaini wa al-Saheeh by al-Bukhari i.e. Studies in al-Kaafi by al-Kulaini and the Sahih of Bukhari) p.126:

“What can be understood from that is that those who depended on al-Kaafi, and regarded every narration in it an authority between them and Allah the Exalted, they did not depend on it except through the dependence and trust they have for al-Kulaini who also depended on them, and as we have mentioned; the trust and dependence that al-Kulaini had on these narrations did not arise from all the narrators of these traditions being Just and Trustworthy (!) rather some of them were derived from supportive presumptions that he saw, since he lived in a time close to the time of the Imams peace be upon them, and also from the chosen Usul (books containing the Fundamentals) being present during his era, this along with the Ijtihad that usually accompanies this type of work.

This point is supported by the fact that al-Kulaini never claimed that all the narrations of his book are from the authentic type, that has its chain uninterrupted (muttasil) to the Infallible [Imam], with a chain of Just and Trustworthy narrators.

He also said in his reply to the one who asked him to compose a book that could be correctly acted upon and depended on:

 

(And Allah had facilitated for me the composition of what you asked, and I hope that it would be as you wished).

And these words from him are a clear sign that he spent his effort in compiling and perfecting it, based on his effort, his dependence on the Majaamee’ (Books of Narrations), and the 400 Usul that were a reference to most  of the scholars before him, and a source to most of the narrations of his book”.

 

He also says (p. 129 – 130) after mentioning the number of al-Kaafi’s (16,199) narrations…:

By applying the principles of the Science of Hadith, (5,072) narrations [of al-Kaafi] would be considered Sahih (Authentic).

(144) Hasan (Good) …

(1,128) Mawthuq (Reliable) …

(302) Qawi (Strong), which is similar to the Mawthuq (as in Dhiya’ al-Diraayah)

And (9,485) Da’eef (Weak) tradition

 

After which he said: (… and what we should point to is that, this large number of narrations being described as weak does not mean it falling overall from the level of consideration, and the impermissibility of depending on it in matters of the religion, that is because a narration being described as weak after examining the chain does not forbid its strengthening from a different way such as being present in one of the 400 Usul i.e. the books that stated their Fundamentals) ……

 

 

 

So what are these 400 Usul???

I say:

The author of Dhiya’ al-Dhiraayah mentions (section 10 p. 71 and what follows) that these 400 Usul are used to describe the words of the [12] Imams or what was narrated from them without a medium (i.e. without a chain)!!!

And that these Usul are nonexistent today, however it is spread between the books they still depend on.

 

Now I would like to remind you of the words of Abi Ja’far al-Tusi, the Scholar of the group [as he is known]:

“Many of the authors of our books, as well as the authors of [our] Usul (i.e. their books that state their fundamentals) hold corrupt Mazhabs (creed/schools of thought), even though their books are acceptable”.

(Al-Fahrasat p.32 – publisher Muasasat Dar al-Faqaha)

 

Thus we can say:

G – Even if the narration/tradition is weak by the rules of the Science of Hadith according to the Ja’fari Shi’ah, they might authenticate it and act upon it, if it was found among the 400 Usul ……

These Usul could be a narration from an Imam without a chain …..

However, these Usul are currently nonexistent …….

And many of the authors of these Usul hold corrupt Mazhabs (Creeds and school of thought), yet their books are reliable!!!

 

 

 

 

 

 

 

[7] * Summary of what was mentioned

 

A – The investigation of the narrations chains by the Rafidhah Ja’fari Shi’ah began during 726 H, based on the earlier of the two dates according to them.

B – The Ja’faris rank as reliable those who they believe as to be a Fasiq, a Kafir, and those who hold a corrupt Mazhab.

C – The Ja’faris know the status of the Weak, Lying, and Unknown Narrators, and yet they transmit their narrations, and act upon it, and attest to its authenticity!!!

D – The Ja’fari Rafidhah made it easy to reject Mutawaatir narrations!

E – The authentic tradition according to early Ja’fari scholars is that which is acceptable to act on, even if it did not fulfill the criterions of authenticity (which is not strange, since their early scholars did not even have the criterions and conditions for authenticating a tradition).

F – Some of the books they rely on are written by people who are not known to be classed as reliable, while others Ja’fari scholars have stopped from declaring [some of the authors of their reliable books] as reliable and others accused them of being Liars!

G – Even if the narration/tradition is weak by the rules of the Science of Hadith according to the Ja’fari Shi’ah, they might authenticate it and act upon it if it was found among the 400 Usul …..

These Usul could be a narration from an Imam without a chain ……

However, these Usul are currently nonexistent ……..

And many of the authors of these Usul hold corrupt Mazhabs (Creeds and school of thought), yet their books are reliable!

 

 

[8] * The testimony of some Ja’faris that their Science of hadith is self contradictory!

I hope that it has been made clear to every rational and sane person what this group adopts from obscure thoughts and beliefs, which affected the way they evaluated the traditions …

And there is no way to fulfill the criterions that they themselves specified in their traditions and narrations…

And that they constantly refer you back to what is nonexistent and impossible reasonably and intellectually ……

Like the 400 Usul, which many of its authors hold a corrupt Creed/Thought, according to their (i.e. the Ja’faris) own testimony!

 

And similarly is the fact that they have no testimonies to the ‘Adaalah (Justness and Trustworthiness) of their own narrators … rather they take as reliable those who they believe to be a Kafir!

So now, O Sunni, you can please yourself by looking at what al-Kashaani, one of their scholars of Hadith, said:

“in the [Science of] Jarh (looking and declaring a narrator as unreliable) and Ta’deel (affirming someone’s integrity), and their conditions are many differences, inconsistencies, and doubts that causes this science not to be raised to the level where one can feel confident with, as is clear to any expert in this field” (Al-Wafi 1/11-12).

More importantly, and even stranger is what al-Hurr al-‘Amili (2) said when defining what an authentic tradition is:

“Rather that would require and lead to the weakness of all traditions, after [proper] examination, because the authentic (according to the Ja’faris) is: (what was narrated by a ‘Adl (Just and Trustworthy), Imami (12er Shi’ah), Dhabt (with a strong ability to preserve the text), in all the levels of the chain). And they did not attest to the ‘Adaalah (Justness) of any of the narrators, except rarely, rather they declared the reliability, which is definitely not equivalent to ‘Adaalah, rather they have a similarity between them, as was mentioned by al-Shahid al-Thani and others.

The claim of a few late scholars that “Thiqah” (reliability) is equivalent to being ‘Adl Dhaabt (Just and Trustworthy with the ability to preserve the Text) is unacceptable, and they should be asked for the proof for that claim.

How can that be accepted? When they [i.e. Ja’fari scholars] have attested to something different? Since they have ranked as reliable those who they believe their Fisq (major disobedience), Kufr, and the corruption of their Mazhab”!!!

[Source: Wasaa’il al-Shi’ah 30/260].

 

Al-Hurr al-‘Amili also said (2) about their Science of Hadith, which as we said earlier is a new Science for them developed at a very late time:

“This new Science would lead to mistaking all of [our] Rightful group, in the time of the Imams, and in the time of the Absence, as Al-Muhaqiq mentioned in his principles, where he said: Some people exceeded in the issue of the narration of one (i.e. that came through only one narrator), until he said: While others stopped from this, and said: Every clear chain should be acted upon. Yet they did not realize that even the Liar can be truthful in some cases, and they did not realize that this (i.e. requiring the chain to be clear) would be like slandering the Scholars of the Shi’ah, and an attack on the Mazhab (the Shi’ah sect), since you will not find a writer (Shi’ah scholar) except that you would find that he acts upon a chain with a faulty narrator, just as he acts upon a chain with a Just narrator”

[Source: Wasaa’il al-Shiah 30/259].

 

And al-Tusi said (1): “As soon as you agree on a narration, you would find next to it what contradicts it, and as soon as you find a clear chain you will find another that negates it” [Tahzeeb al-Ahkam 1/2].

 

Al-‘Amili said (2): “And whoever did not know that from him, knows that it is a way to the narration of the Reliable one whom he transmitted the Hadith from, and the benefit from mentioning it (i.e. the chain) is just to attain the blessing of having a chain connecting us to the original speaker, and to stop the taunting and mockery the general (i.e. the Sunnis) make of the Shi’ah by telling us that our traditions do not have a chain, but they (the Shi’ah) got it from the principles of their early scholars”.

 

I said: Yes, just as Shaykh Al-Islam (Ibn Taiymiyyah) taunted them and made a mockery of them in his book Al-Minhaaj.

Similarly, their scholar Yusuf al-Bahrani, who supports the opinion of their early scholars in taking every narration and ignoring the criterion of authenticity:

“And what is mandatory is either taking these narrations [as it is], just as our righteous early scholars used to do, or coming up with a new religion, and a new Sharee’ah other then this one, due to its lacking in completeness and absence of perfection, and because there is no proof for the majority of its rulings. I do not see them adopting anything from one of these two opinions, although they have no third, and this by the Grace of Allah is apparent to all those who can see, and those who are neither stubborn or arrogant” (Al-Lu’lu’ Al-Bahrain p. 47).

[9] * The Batiny [hidden/obscure] Creed of the Ja’faris that is contradictory to proper reason and intellect, and its effect on their Narrations

Shaykh Khaled Alazhari [May Allah (SWT) forgive him] said:

Even though there methodology of authenticating and weakening [traditions] negates all reason as was mentioned, and that they (the Shi’ah scholars) have attested to this self-contradiction; we notice that all their definitions of traditions end to an Infallible [Imam]!!!

i.e. It is sufficient for a tradition to be Authentic as long as its chain ends to one of the Infallible Imams according to them, and then that Infallible Imam (!!!) can narrate that tradition directly from Prophet Muhammad – Sallah Allah ‘Alaihi wa Sallam !!! Or the tradition being narrated can be the words of the Imam himself …..

So the Science of hadith of those people depends also on their False Batiny Creed and Belief in the Imams ……

The truth is that their Infallible Imams all (except three) can not in any situation narrate a tradition directly from Prophet Muhammad – Sallah Allah ‘Alaihi wa Sallam …

 

These twelve Imams are:

‘Ali ibn Abi Talib [May Allah (SWT) be Pleased with him] – died on 40 H

Al-Hasan ibn ‘Ali [May Allah (SWT) be Pleased with them] – died on 49 or 50 H or later

Al-Husien ibn ‘Ali [May Allah (SWT) be Pleased with them] – died on 61 H

‘Ali ibn Al-Husien – died on 93 H, with dispute about the actual year

Muhammad ibn ‘Ali ibn Al-Husien (Al-Baaqir) – died on 113 to 119 H

Ja’far ibn Muhammad (Al-Saadiq) – died on 148 H

Musa ibn Ja’far (Al-Khazhim) – died on 183 H

‘Ali ibn Musa (Al-Ridha) – died on 203 H

Muhammad ibn ‘Ali ibn Musa (Al-Jawaad) – died 220 H

‘Ali ibn Muhammad ibn ‘Ali (Al-Haadi) – died on 254 H

Al-Hasan ibn ‘Ali ibn Muhamamd (Al-‘Askari) – died on 260 H

Ibn Al-Hasan ibn ‘Ali ibn Muhammad ibn ‘Ali ibn Musa – ?!!!

 

So, all of them, as we can see actually did not meet the Messenger of Allah – Sallah Allah ‘Alaihi wa Sallam – except the First Three (RA) …..

So if this Ja’fari group narrated a tradition from Ja’far ibn Muhammad -May Allah have Mercy on him – (and most of their narrations are from him, and he is the one usually referred to as Abu ‘Abdullah) from the Prophet Sallah Allah ‘Alaihi wa Sallam; then they have narrated a Prophetic tradition from a man who was born after the death of Prophet Muhammad Sallah Allah ‘Alaihi wa Sallam – by 70 years!!!

So imagine the case when they narrate it from their Awaited Imam???

So why did the 12er Shi’ah [scholars] stop when defining a tradition, that the chain has to end to an (Infallible Imam) only [instead of having the chain reach Prophet Muhammad]??

 

The answer:

This is from the insanity of their minds!

The amusing thing in their belief is that they believe that their Imams are Infallible, and that they receive the knowledge of the religion through direct revelation!!

Why not, when they are from the most Heretic and Misguided Batiny groups?

That is why they found the words of their Imams suffice, since they too speak from revelation!!

This is from what the 12th (followers of the Twelve Imaams) Shi’ahs agreed upon …

So,

To understand the reason why they found it sufficient and adequate to accept the narrations ending to an Infallible Imam; we have to understand their belief in those Imams …

Since even their Science of Hadith is connected to their Creed and Belief in the Imams …

We will just give a few points:

 

Firstly: Whoever denies the Imamah of one of the twelve Imams is an Apostate by the consensus of the 12er Shi’ahs.

Their Shaykh Al-Sadooq ibn Babawaih Al-Qumi, the author of one of their four agreed on books, said: “Our belief in whoever denies the Imamah of Amir Al-Mo’mineen ‘Ali ibn Abi Talib, and the Imams after him is that he is like the one who denies the Prophethood of all the Prophets, and our belief in whoever accepts the Imamah of Amir Al-Mo’mineen, but denies [the Imamah] of one after him, is that he is like the one who accepts the Prophethood of all the Prophets, but denies the Prophethood of Prophet Muhammad” (His Risaalah (treatise) in Al-I’tiqadaat (Creed) p. 103).

Al-Mufeed said: “The Imamiyah (Twelve-r Shi’ah) have a consensus that whoever denies the Imamah of one of the Imams, and denies the Right of obedience that Allah has given them, then he is a Misguided Apostate deserving entrance in Hell for eternity”

(Bihaar Al-Anwar by Al-Majlessi 23/390).

 

 

Secondly: The Infallible Imam is like a Prophet by the consensus of the Imami Shi’ah.

 

The Twelvers believe that an Imam receives all his knowledge directly from Prophet Muhammad or through the Imam that is before him!

Al-Majlisi said: “Our companions agree by consensus that; Prophets and Imams are Infallible, Blessings of Allah are upon them all, and they are free from all sins major and minor, intentional and unintentional, before their Prophethood or Imamah and afterwards, from the day they were born till they meet Allah the Exalted” (Bihaar Al-Anwar 25/350).

 

Thirdly: The Imams receive revelation, and receive knowledge from Allah (SWT), and they are supported by the Holy Spirit.

 

We will soon mention the evidence for this from their book Al-Kaafi, and then follow it with some of the sections’ titles from within the same book by Al-Kulaini.

I would first like to remind you of the importance of this book among the Imamiyah, and that they are in agreement about what is in it, and that it is the greatest of all their sources.

I will also mention what was mentioned in the beginning of the book Dar Al-Kutub Al-Islamiyah, Tehran 3rd Edition.

 

** I already showed what Abdul-Husaien (!) said about their four books: “It is ‘Al-Kaafi’, ‘Al-Tahzeeb’, ‘Al-Istibsaar’, and ‘Man La Yahduruhu Al-Faqeeh’, and they are Mutawaatira and their contents are known for a fact to be true, and [of them] Al-Kaafi is the earliest, greatest, and the most beautiful”.

** Ali Akbar Al-Ghafaari the Editor of Al-Kaafi said: “The Imamis agreed, as well as the majority of the Twelver Shi’ahs, on favoring this book, taking from it, depending on its narrations, and taking its rulings as sufficient. They have a consensus on affirming its elevated level, and high status, and that, it is the pillar around which all reliable narrators known by their Dhabt and Perfection turn, until this day. It is for them the most beautiful and the best among all the hadith sources”.

** Their scholar Al-Mufeed said: “Al-Kaafi is from the most revered books of the Shi’ah and the most beneficial” (Muqaddimah 26).

** Sayed al-Kaashani said: “Al-Kaafi [is] the most honored, reliable, complete, and comprehensive, since it has the principles and is free from the excessive and unneeded” (Muqaddimah 27).

** Al-Majlisi said: “Al-Kaafi is the most precise of the Usul, and the most comprehensive and beautiful, and the best and greatest of all the books of the saved group” (Muqaddimah 27).

** Muhammad Ameen Asteraabeedi said: “We heard from our Shoyukh and Scholars that there is not a book written in Islam that is equal or equivalent to [Al-Kaafi]” (Muqaddimah 27).

 

Now we will transfer to you from their book Al-Kaafi, which is agreed upon (by them), that which proves [their belief] of the Imams receiving revelation:

 

Usul Al-Kaafi

1/273 (the edition used was previously mentioned)

Chapter of: The Spirit which Allah supported the Imams [Peace be on them] with

## Abu Baseer said: I asked Abu Abdullah [peace be upon him] about what Allah said:

‘And thus We have sent to you (O Muhammad SAW) a Ruh from Our Command. You knew not what is The Book, nor what is The Faith?’

(Ash-Shura 42:52), So he said: It is a creation from the creations of Allah the Exalted, greater than Jabriel and Mikhail, It was with Prophet Muhammad – peace be upon him and his household – informing and supporting him, and it is with the Imams after him.

 

And In this Chapter are several traditions … with the same meaning!

 

I would not like to miss this opportunity to mention other titles from this book, Al-Kaafi, the greatest book of the Ja’fari Shi’ahs, which they agreed upon its correctness…

Following are some titles relating to the Infallible Imams according to them…

This is so the reader knows why the Ja’faris stopped when defining the hadith at one of the Infallible Imams, and so that the brothers and sisters realize, what one of them is referring to when he tells us: (They narrate in their books what opposes us) so easily!! And makes this an excuse to justify their Kufri and Heretic opinions …

 

So here are some titles [of chapters] that came in Usul Al-Kaafi:

 

** Chapter of: The Imams know all Sciences [and Knowledge] that was revealed to the Angels, Messengers, and Prophets [Peace be upon them].

 

** Chapter of: The Imams [Peace be upon them] whenever they wish to know [something], they know [it]

 

** Chapter of: The Imams [Peace be upon them] know when they will die, and that they do not die except with their own decision.

 

** Chapter of: The Imams [peace be upon them] know what was, and what will be, and that nothing is hidden from them [blessings be upon them].

 

** Chapter of: The Imams [peace upon them] if it would have been concealed, they would have told everyone what is for him and against him.

 

And much more, and what I have mentioned is sufficient for he who truly has a heart, and who has two eyes!!!

= = = = = = = = = = = = =

 

Now for the two footnotes, that I referred to previously, and they are for the two most important [people] I saw in the Rafidhahs literature, due to the great danger in what they said:

 

(1) The Tarjamah (brief biography) of the perished Abu Ja’far Muhammad ibn Al-Hasan Al-Tusi….

The Ja’faris call him (The Scholar of the Group), he is the absolute Shaykh of the group. Ibn Al-Mutahhir Al-Hilli says: “The Shaykh of the Imamis, and their face, and the head of the group. Honorable, great in status, reliable, honest, knowledgeable in traditions, the integrity of men (narrators), jurisprudence, Fundamentals of Creed, Philosophy, and literature. All the noble traits can be attributed to him. He wrote in all the topics in Islam, and he is the organizer of the Creed in the fundamentals and secondary.”

(Khulasaat Al-Aqwaal p. 249), and refer also to the praise for him and his knowledge in (Taraaif Al-Maqaal 2/462), and (Naqd Al-Rijaal p. 180).

 

(2) The brief biography of the perished Al-Hurr Al-‘Amili:

The Rafidhi Ja’fari Muhammad Ali Al-Ardabeeli said in (Jaami’ Al-Ruwaah 2/90): “Muhammad ibn Al-Hasan Al-Hurr Al-‘Amili, the resident of the blessed location, the Imam and the ‘Allamah (the great scholar), the precise examiner, with a high status and  an elevated rank, a noble complete scholar, rich in knowledge that can not be counted, just as his virtues. May Allah extend his life, and increase his status. He has written many famous books, including Wasaa’il Al-Shi’ah, it is a great book”.

And their master Ali Al-Baruajardi said in (Taraief Al-Maqaal 1/73):

“Al-Shaykh Muhammad ibn Al-Hasan ibn Ali ibn Al-Husien Al-Hurr Al-‘Amili Al-Mashgari … and he was a great noble scholar and a narrator, who narrates from several among them is Shaykh Zayn Al-Deen”.

*************************

All the Praise belongs to Allah (SWT) alone.

 

Shaykh Khaled Alazhari [May Allah have mercy on him] said:

By this, I have completed the introduction I intended on giving ….

It has been made clear that an [incorrect] interpretation which one is excused for deducing has two main pillars … the second being (the existence for a reason behind this interpretation, and it should be deduced from something that is acceptable as a proof, in the first place) …

For example, someone might arrive at a false conclusion using a weak tradition, by thinking it is authentic. So he would be excused for arriving at that conclusion …

But under one condition:

The methodology he uses for verifying the authenticity of a tradition should be of the methodology used by the Scholars of this Science in general, even if he arrives at the wrong conclusion.

 

So a Disbelieving Cursed Heretic Rafidhi Shi’ah should not come and say:

As for your narrations, O Sunnis, I do not care for them, since your narrators are all Apostates by the Agreement of the Ja’faris, they have become apostates when they refused to believe in the Infallible Imams…

And as for you Muttasil (connected and uninterrupted and complete) chains, we do not care about them either…

Rather we (the Ja’faris) narrate in our books different traditions…

1 – And I hope, O Sunni, that you do not come and ask me about the Justness and Trustworthiness of our narrators, since our scholars did not class most of our narrators as Just or Trustworthy.

2 – And yet we might authenticate the narration of he who we believe is an Apostate.

3 – And with all these disgraceful conditions the narrations [we use] might still be weak!

4 – However, (it seems) that it has a basis in one of our (400 Usul).

5 – But do not ask me where these 400 Usul are, since it is lost, and most of the people that authored these principles held corrupt Mazhabs.

6 – The authentic tradition according to our early scholars is the tradition that was acted upon and was acceptable!

7 – But do not ask me, what condition they used for deciding what is and what is not an acceptable act.

8 – And the chain of the tradition might end to an Infallible Imam (not necessarily the Prophet), and that would be sufficient since they also receive revelation directly from Allah!

And they know what was, and what will be!

And they die only when they wish!!

9 – And do not tell me O Sunni that some narration is historically Mutawaatir (narrated by a large number (and different) chains making it impossible to be false), or that it has been transmitted and accepted by the people generation after generation making it among the greatest of all Mutawaatir, since one of the conditions of Mutawaatir according to us is that (the mind of the narrator and accepter of that tradition, should not be stained by doubt or blind imitation, making it necessary to reject the transmitted [news] or what it implies) i.e. that he has to be from the Imamiyah.

= = = = = = = = = = = = = = = =

 

Shaykh Khaled Alazhari [May Allah Preserve him] Says:

 

So is there in this world one sane person that can testify that this methodology is accepted for being a way for deductions and arriving at conclusions???

By Allah, No …

Rather it is the utmost Disbelief, and Apostasy, and Misguidance, and the hidden and obscure creeds that refers to what is nonexistent (proven) by the senses and the religious context, and is based on what is intellectually irrational and unreasonable.

= = = = = = = = = = = = = = = =

End of Translation

Original Arabic:

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