Ilm of rijal in shia world According to the Shiite scholars, The Science of Hadith in the Madhab of The Twelvers has never existed nor was it implemented before the 900s Hijri. The Big Scholar Al Ha’iri “الحائري” In His book Muktabas el Athar “مقتبس الأثر” part 3 page 73 says: ومن المعلومات التي لا يشك فيها أحد أنه لم يصنف في دراية الحديث من علمائنا قبل الشهيد الثاني “From the Information that No One doubts is that No one worked in The Science of Hadith from our scholars before the second Shaheed” And the second Shaheed is Al Hassan Bin ZaynulDeen al Jab’ee al Amili “الحسن بن زين الدين الجبعي العاملي ” (Died 965 hijri). But as the Mainstream Muslims know, Taking information from a Twelver Shii Scholar really isn’t the best idea specially if it is related to his own Madhab…So Ahlul Sunnah disAgree with The Scholar on this issue (We’re actually doing him a favor here). According to history the first Shii Scholar to implement the science of Hadith is actually Allamah JamaluDeen ibn al muttahar al Helli “بن المطهّر الحلّي” who died in 726 hijri… although it is good to note that the title “Allamah” Is usually removed from his name in many shii books and this is mentioned by Allamah Dya’ulDeen in “ضياء الدراية” or Diya’a el Dirayah… Al Helli Was Influenced by the Scholars of Ahlul Sunnah and he started doing his own research on Hadith and he decided to apply his knowlege on of course the most important and correct piece of work in his Madhab “Al Kafi” by Kulayni. After the research He discovered that out of the 16,000 Hadiths found in this work around 9000 were Fabricated or extremely weak (More than Half the book)… After Al Helli another Shii scholar came to study Al Kafi and he was Muĥammad Bāqir al-Bahbūdī who wrote the book “Sahih al Kafi” In Which he found out that only 3328 narrations out of 16,000 were correct (less than 1/4)… Regarding the authenticity of Al Kafi according to the biggest Shii scholars it is recommended to read the following article: ARTICLE Usually when Mainstream Muslims present their proofs from Al Kafi it is rejected by Shiites under the pretext that It is weak or They ask me for the Isnad… However all of this is running away from the truth that these books are not collected based on the science of Isnad and Hadiths but it is just random sayings and Fabrications narrated by the tribal leaders and scholars of twelver shiites in order to trick them… A Good example from Al Kafi is a Hadith Narrated by a Donkey from his parents and his grandparents: volume 1, page 237 there is this narration: Ali bin abi Talib RAA was told that the Prophet’s donkey, Ufair, committed suicide! So Ali said: That donkey spoke to the Prophet ASWS, he said: May my father and mother be sacrified for you, my father told me, that his father told him, that his grandfather told him, that his father was with Noah ASWS on the arc, so Noah ASWS approached him and wiped over his back and said: from the offspring of this donkey there will come a donkey which will be ridden by the best and final prophet. Ufair then said: so Alhamdulillah, that He made me this donkey. How to apply the science of Hadith to this narration is actually a mystery, It doesn’t even classify as weak or Hassan … Why would a respectable scholar Like Kulayni include such a narration into his book? I believe most of us know the answer by now… Then we get Modern day scholars Like Al Tijani Al Samawi Who Says in his book that “Usooll Al Kafi Has Thousands of Fabricated Hadiths” Little does Tijani know that Usool al Kafi only has 3500 Narrations and little does he know that The Usool is actually the Strongest of All the Kafi books as It holds the Base of the Twelver Shii Madhab (THUS THE NAME USOOL). so even for modern day scholar this isn’t working out and really how could it work out with a Sufi who converted to Ithna Asharis? For Mainstream Muslims or Ahlul Sunnah as they are called today The search for the Authenticity of the Narrations and the development of the science of Hadith first started during the days of the Young Companions who survived after the fitnah of Caliph Uthman’s death. Ibn Abbas RAA (died 68 hijri) said: ابن عباس رضي الله عنه (متوفى سنة 68) قال: «إنا كنا مرة إذا قال لنا أحد قال رسول الله صلى الله عليه وسلم ابتدرته أعيننا وأصغينا إليه بآذاننا، فلما ركب الناس الصعب والذلول لم نأخذ من الناس إلا ما نعرف He says That when they used to listen to someone saying “We Heard Muhammad PBUH Say” They used to listen with interest But Later (After fitnah) they started to only take what they know and avoid all else. Because after Uthman’s death the deviant sects and groups started appearing as the Islamic Caliphate started getting bigger and bigger and more cultures started mixing in with Islam specially those of Persia and India… Abu Al Aliyah (Died before 100Hijri): وعن أبي العالية (متوفى قبل المائة): «كنا نسمع الرواية بالبصرة عن أصحاب رسول الله – صلى الله عليه وسلم – فلا نرضى حتى نركب إلى المدينة فنسمعها من أفواههم “We used to listen to narrations in Al Basrah attributed to the companions of Muhammad PBUH But We never took it until we rode to Medinah and head it there from them”. From Ahlul Sunnah the first Man To Ever start a research about “Science of Rijal” was Ameerul Mumeneen Shu’ubah Bin Hajjaj “شعبة بن الحجاج ” in Iraq who died in 160 hijri. The Science of Hadith was so important and got so developed by the early muslims that Abdullah Ibn al mubarak (died 181h) said “Isnad is from Religion, without it whoever can say whatever he wishes”… And no longer than 200 years had passed until All the Rules and Laws of The Science of Isnad were fully developed By The Mainstream Muslims. First of All why did the Shiites implement The Science of Hadith suddenly after such a long time? In Wasael el Shia 30/258 The Scholar Al Hurr al Amili (died 1104 h) says That The Only reason for writing the Isnad is because They were being accused by the Sunnah of Making up the Hadiths and attributing them to the Imams. ( والذي لم يعلم ذلك منه ، يعلم أنه طريق إلى رواية أصل الثقة الذي نقل الحديث منه ، والفائدة في ذكره مجرد التبرك باتصال سلسلة المخاطبة اللسانيّة ، ودفع تعيير العامة الشيعة بأن أحاديثهم غير معنعنة ، بل منقولة من أصول قدمائهم ) ، المصدر : وسائل الشيعة So Basically they did it later because they didn’t want the Muslims to criticize them and not for the purpose of actually learning the True Hadiths from the False ones and this is why they have a very weak science of Hadith and their books are full of contradictions, they never wanted the truth but just to escape criticism by their “enemies”. Sheikh Baqir el Ayruwani “باقر الأيرواني” Says in his book Durros Tamhidiyah fil Uloom el Rijaliyah “دروس تمهيدية في القواعد الرجالية ” Page 86 السبب في تأليف النجاشي لكتابه هو تعيير جماعة من المخالفين للشيعة بأنه لا سلف لهم ولا مصنف “The Only Reason Why Al Najashi Wrote his Book is because the Muslims Said That The Shiites never had a Salaf or Musannaf.” As we know Al Helli was the first to try the science of Hadith for them and this is probably because Of What Ibn Taymmiyah Said about The Shiite in his book Minhaj el Sunnah That they are the most ignorant in the science of Hadith and Mankool and Ma’akool, This probably pushed Al Helli and his shiites to try implementing this science however late it may be and to come up with the abomination called “خلاصة الأقوال في معرفة الرجال ” Khulasat el Aqwal fi Ma’arifat el Rijal although this was not his field but we all know what stubbornness leads to. It is also known that The Shiites took the laws of Hadiths from the books of ahlul Sunnah although the first Shii scholars applied it differently and that lead to several problems. Al Hurr al Amili said while he Discussed about The Second Shaheed: وهو أول من صنف من الإمامية في دراية الحديث ، لكنه نقل الاصطلاحات من كتب العامة ، كما ذكره ولده وغيره And he is the First to implement this science of Hadith from our scholars but he took The Laws and Rules from the Books of the Main Stream Muslims as His Son and Others Mentioned. source: Amal el Amil ” أمل الآمل ” Part 1 Page 86. Al hurr Al Amili says in Wasael el Shia 30 / 259 طريقة المتقدمين مباينة لطريقة العامة ، والاصطلاح الجديد موافق لاعتقاد العامة واصطلاحهم ، بل هو مأخوذ من كتبهم كما هو ظاهر بالتتبع وكما يفهم من كلامهم الشيخ حسن وغيره “The Method of the First Shii Scholars is different from that of the Mainstream Muslims, But The New Methods are In Accordance to what The Mainstream Muslims use But It is Also taken from thier books as it is apparent from the investigation and what sheikh Hassan and others said”. He said All of this Although This same Man Says that The Holy 12 Saints ordered otherwise: وقد أمرنا الأئمة عليهم السلام باجتناب طريقة العامة “And The Imams Ordered us to Never follow the Methods of The Mainstream Muslims” Source: Wasael el Shia, 30/259. (Although the term Mainstream Muslims was first used by the shiite scholar Ahmab Bin Tawwous ” جمال الدين أحمد بن موسى بن طاوس ” who died in 673 so the Imams couldn’t have uttered the words “Mainstream Muslims”. The New Methods (Classifying Hadiths into “Sahih, Hassan, Da’eef”) put The Imami Shiites in a state of Total error in the Time of The Imams and The time of Ghaybah (Occultation of Mahdi) simply because these methods were never applied as The Big Shii Scholar Says: الاصطلاح الجديد يستلزم تخطئه جميع الطائفة المحققة في زمن الأئمة عليهم السلام ، وفي زمن الغيبة كما ذكره المحقق في أصوله 30/259 Wasael el Shia. “The New Methods Requires that All of the Saved Sect (Imami Shia) be put to error during the time of The Imams and the Mahdi.” Because it simply doesn’t matter if The Imams are infallible if all the narrators are corrupt liars and Falsifiers of history. Even when the new Methods are applied the Shii scholars still leave the Sahih Isnads and follow the False ones because it serves their purpose and because they never really paid any attention to authenticity of Hadith and even today when you hear their sermons on TV they never give the Isnad they just narrate Hadiths without sources. Al Hurr al Amili Says in Wasael el Shia 20/99. ( رئيس الطائفة – أي الشيخ الطوسي – في كتاب ( الأخبار ) وغيره من علمائنا إلى وقت حدوث الاصطلاح الجديد بل بعده كثيرا ما يطرحون الأحاديث الصحيحة عند المتأخرين ويعملون بأحاديث ضعيفة على اصطلاحهم ، فلولا ما ذكرناه لما صدر ذلك منهم عادة ، وكثيرا ما يعتمدون على طرق ضعيفه مع تمكنهم من طرق أخرى صحيحه كما صرح به صاحب المنتقى وغيره ، وذلك ظاهر في صحة تلك الأحاديث بوجوه أخر من غير اعتبار الأسانيد ، ودالُّ على خلاف الاصطلاح الجديد لما يأتي تحقيقه The leader of the sect- Sheikh al tusi- in The Book “Al Akhbar” and others from our scholars until the era of the new methods and even after this by a long time Leave the Correct Sahih Hadiths and Use The Weak Fabricated ones even according to their own Methods, They use weak chains even when they are capable of Finding The Strong ones as per the Testimony of The owner of ” Al Muntaqa” and Many others, They never took the Isnads into consideration…” This is Al Tusi we’re talking about above and not just anyone… Al hurr al Amili and Ibn al Jarood (Sahib el muntaqa) even attack Sheikh al Tusi because he often contradicts himself and Weakens a Narrator then adopts his narrations and the narrations of those weaker than him, Then he weakens the Mursal Hadiths And Then uses these Same Mursal Hadiths to oppose the Correct Narrations transmitted by Trustworthy men according to him… He says the above in Wasael el Shia 20/111: فإن قلت: إن الشيخ كثيراً ما يضعف الحديث، معلّلاً بأن راويه ضعيف. وأيضاً يلزم كون البحث عن أحوال الرجال عبثاً، وهو خلاف إجماع المتقدمين والمتأخرين بل النصوص عن الأئمة كثيرة في توثيق الرجال وتضعيفهم. قلت: أما تضعيف الشيخ بعض الأحاديث بضعف راويه فهو تضعيف غير حقيقي، ومثله كثير من تعليلاته كما أشار صاحب المنتقى في بعض مباحثه، حيث قال: والشيخ مطالب بدليل ما ذكره إن كان يريد بالتعليل حقيقته وعذره…. وأيضاً فإنه يقول ( أي الطوسي ) : هذا ضعيف لأن راويه فلان ضعيف ، ثم نراه يعمل برواية ذلك الراوي بعينه، بل برواية من هو أضعف منه في مواضع لا تحصى وكثيراً ما يُضعّف الحديث بأنه مرسل ثم يستدل بالحديث المرسل، بل كثيراً ما يعمل بالمراسيل وبرواية الضعفاء وردّ المسند ورواية الثقات، وهو صريح في المعنى ومنها من نصّوا على مدحه وجلالته وإن لم يوثقوه مع كونه من أصحابنا So The Main Scholar and the Man who is nicknamed “Shaikhul Ta’efah” or “The Sheikh of the Shia sect” is absolutely clueless about Hadiths and Isnads. Al Fayd al Kashani “الفيض الكاشاني ” talks about the contradictions of the Shii scholars when it comes to science of Hadith in his Book ‘Al Wafi’ in the second introduction page 25: فإن في الجرح والتعديل وشرائطه اختلافات وتناقضات واشتباهات لا تكاد ترتفع بما تطمئن إليه النفوس كما لا يخفى على الخبير بها “In Jarh and in Ta’adeel and their Rules Are great Conflicts and many contradictions which definitely makes one uneasy about this matter especially the experts in the field”. Hussein Ibn Abdul samad Al Amili “حسين بن عبد الصمد العاملي” defines the correct Hadith according to shias: ما اتصل سنده بالعدل الإمامي الضابط عن مثله حتّى يصل إلى المعصوم من غير شذوذ ولا علة المصدر : وصول الأخيار إلى أصول الأخبار ، تحقيق: السيد عبد اللطيف الكوهكمري، ط قم “what is connected to Al Adl al Imami Al Dabit from which is like it until it reaches The Infallible without fault or error”. Wusool el Akhyar Ila Usool el Akhbar, Sayyed Abdul Latif el Kuhakamri, Qum Page 93. Then Al hurr al Amili says in Wasael el Shia 30/260: ( الحديث الصحيح هو ما رواه العدل الإمامي الضابط في جميع الطبقات . ثم قال : وهذا يستلزم ضعف كل الأحاديث عند التحقيق ، لأن العلماء لم ينصوا على عدالة أحد من الرواة إلا نادرا ، وإنما نصوا على التوثيق وهو لا يستلزم العدالة قطعاً …… ودعوى بعض المتأخرين : أن [ الثقة ] بمعنى [ العدل ، الضابط ] ممنوعة ، وهو مطالب بدليلها ، كيف ؟! وهم مصرحون بخلافها ( أي العدالة ) حيث يوثقون من يعتقدون فسقه وكفره وفساد مذهبه Basically above he says That According to the Definition of the Sahih Hadith In The Twelver Shii Madhab All Narrations Are Considered Weak by Default Because their scholars never pointed to The Justice of Any of the Narrators Except in very rare occasions But They did Tawtheek(Documentation) and this does not reveal the Justice at all….And They make Tawtheek (They Document) for people whom they believe are Kouffar and Fasiqoon and of a Defective Madhab”. So here we have an even much bigger problem because those early shiite scholars never even mentioned the Justice of the narrators in their books of Rijal and they documented many whom they believed were Kouffar and Fasiqoon and narrated Hadiths from them without paying any mind to JUSTICE thus according to their definition of Hadith they are in big trouble. What is this Justice? According to Khomeini in Tahreer el Wasilah 1/10: مسألة 28 : العدالة عبارة عن ملكة راسخة باعثة على ملازمة التقوى من ترك المحرّمات وفِعل الواجبات ) ، المصدر : تحرير الوسيلة According to him Justice is Basically Taqwa and He Who leaves What is Haram and does the Fara’ed is of this “Justice”. Sayyed Mihyi el Deen al Musawi el ghuraifi “السيد محي الدين الموسوي الغريفي ” says in Qawa’ed el Hadith “قواعد الحديث “: ولا شك في ان هذا التوثيق شهادة منهم بأمانة الموثق ، وصدقه في الحديث فحسب ، فلا تثبت به عدالته “And this Documentation They have Does Not Prove The Justice of the Narrator.” Basically All Shii Hadiths are weak according to the Shiite Scholars and it is impossible to tell what is correct from what isn’t nor did the early scholars care so the late scholars ignore this and carry on like nothing happened while the laymen follow, In Biharul Anwar 32/85: ثم اعلم أن المتأخرين من علمائنا اعتبروا في العدالة الملكة ، وهي صفة راسخة في النفس تبعث على ملازمة التقوى والمروءة ، ولم أجدها في النصوص ، ولا في كلام من تقدم على العلامة من علمائنا ، ولا وجه لاعتبارها ) المصدر : بحار الأنوار “And our late scholars Considered Justice as a Trait which belongs to those who have Taqwa And I Don’t find this Term or explanation in the books of our early scholars nor is there a reason to take this into consideration”. Thus the Justice of the narrators is ignored and so is the authenticity of all Shiite Hadiths… Now Al Qummi says in his book Al Kawanin “القوانين” part2 page 222 الأخبار الموجودة في كتبنا ما يدل على أن الكذّابة والقالة قد لعبت أيديهم بكتب أصحابنا وأنهم كانوا يدسون فيها “The News present in our books proves that the liars and the forgers have played with the books of our people and they introduced lies into them”. Which is a very serious issue if you ask me… Hashim Ma’arouf Husni ” هاشم معروف الحسني ” Says: وتؤكد المرويات الصحيحة عن الإمام الصادق عليه السلام وغيره من الأئمة أن المغيرة بن سعيد وبياناً وصائد الهندي وعمر النبطي والمفضل وغيرهم من المنحرفين عن التشيع والمندسين في صفوف الشيعة وضعوا بين المرويات عن الأئمة عدداً كبيراً في مختلف المواضيع ) ثم قال : ( وجاء عن المغيرة أنه قال : وضعت في اخبار جعفر بن محمد [ أي جعفر الصادق ] اثني عشر الف حديث ) ثم يقول : ( وضل هو وأتباعه زمناً طويلاً بين صفوف الشيعة يترددون معهم إلى مجلس الأئمة عليهم السلام ولم ينكشف حالهم إلا بعد ان امتلأت أصول كتب الحديث الأولى بمروياتهم كما تشير إلى ذلك رواية يحيى بن حميد ) ، المصدر : الموضوعات في الآثار والأخبار ص 150 “And the Sahih Narrations from Imam Al Sadik PBUH and other Imams that Al Mugheerah Bin Sa’ad and Bayyana and Sa’ed al Hindi and Umar Al Nabti and Al Mufaddal Amongst others of the Deviant Shiites and those who infiltrated Islam have placed Many Narrations attributed to the Imams in various topics, Then he said: And it was narrated by al mugheerah that he said: I Placed in the Narrations of Jafar el Sadik 12,000 Hadiths. Then he Says: And those types of people kept attending the Imam’s lectures amongst the Shia and they were never discovered until the early books of Hadiths were full of their fake corrupt narrations Just like the Narrations of Yahya Bin Hameed point to this.” source: “Al Mawdou’at fil Athaar wal Akhbar” Page 150. No Comment here… Grand Ayatullah Ali Khamine’i says: ( بناء على ما ذكره الكثير من خبراء هذا الفن ، ان نسخ كتاب الفهرست كأكثر الكتب الرجالية القديمة المعتبرة الاخرى مثل كتاب الكشي والنجاشي والبرقي والغضائري قد ابتليت جميعاً بالتحريف والتصحيف ،ولحقت بها الاضرار الفادحة ، ولم تصل منها لابناء هذا العصر نسخة صحيحة ) ، المصدر : الأصول الأربعة في علم الرجال ص 34 . “Based on what many experts in this field have said, That the Copying of the Book Al Fehrest ” الفهرست” as the rest of the old books of Rijal like Al Kesshi and al Najashi and al Burqi and al Ghada’ery Were all contaminated with Tahreef and were corrupted immensely and there is Not one single correct copy that reached us today.” Source: Usool al Arba’a fi Ilm al rijal ” الأصول الأربعة في علم الرجال” Page 34. Not only is there no preservation of hadith and no consideration to Isnads and no information of Justice and plenty of forgeries But the books of Rijal which exist today have been corrupted immensely and are all Muharraf. such a pity really. As for “Rijal Al Kesshi” “رجال الكشي ” who was one of the first books of Rijal for the Shiites, it is important to note that The Man who wrote it Always used the weakest Narrations and his books contains lots of errors according to Al Najashi: كان ثقة، عيناً، وروى عن الضعفاء كثيراً، وصحب العيّاشي، وأخذ عنه، وتخرّج عليه، له كتاب الرجال، كثير العلم، وفيه أغلاط كثيرة “He was trustworthy But he narrated from the weak chains a lot…he has a Book of Rijal which is full of Mistakes”. source: Rijal al Najashi P372 number 1018. A Small proof of these forgeries in the books of Rijal: Al Najashi narrated in his translation for muhammad Bin al Hassan Bin Hamzah el Ja’afari: مات رحمه الله [ في ] يوم السبت ، سادس شهر رمضان ، سنة ثلاث وستين وأربع مائة he died may allah have mercy on his soul on saturday 6th of ramadan year 463 Hijri. source: Rijal al Najashi P404 and al Najashi the writer of the book died in 450 Hijri So How can he know that a Man had died after 13 years of his death? FAKE BOOKS!!! Jafar al Najafi (Died 1227Hijri) who was the leader of the Shiites at his time said in Kashf el ghita’a ” كشف الغطاء ” Page 40 about the authors of the four Main Shii Books: والمحمدون الثلاثة كيف يعول في تحصيل العلم عليهم ، وبعضهم يكذب رواية بعض … ورواياتهم بعضها يضاد بعضاً … ثم إن كتبهم قد اشتملت على أخبار يقطع بكذبها كأخبار التجسيم والتشبيه وقدم العالم ، وثبوت المكان والزمان And the Three scholars How can we be expected to take knowledge from them? When each Falsifies the narrations of the other…and their narrations contradict one another…And their Books contain News which is clearly lies like The Tajseem of Allah and the Tashbeeh and …” Basically Imagine Sistani Wiping the floor with the writers of the four books and Admitting that their books contain extreme Kufr ect… that is the case above. Al Shareef al Murtadah Destroys the Entire Madhab when he says that the shii Hadiths can never be used as a Hujja(Proof) on anyone nor did the scholars know what a Hujja Is: دعنا من مصنفات أصحاب الحديث من أصحابنا فما في أولئك محتج ، ولا من يعرف الحجة، ولا كتبهم موضوعة للاحتجاج ) ، المصدر : رسائل الشريف المرتضى ( 3 / 311 ) منقولاً عن كتاب ( مدخل إلى فهم الإسلام ) ليحيى محمد ص 393 “Leave us from the books of The shii Scholars of Hadith, for they serve no Hujja and none of them know what is a Hujja nor were these books even made for Ihtijaj(Hujja).” Rasa’el al Shareef el murtada 3/311 Copied from the book Madkhal Ila Fahm al Islam for Yahya Muhammad P393. So the Man is angry that the books can never be used for Hujjah(Proof) on his opponents from AhlulSunnah because everything in them is weak and the Hadiths contradict one another. Now the Modern Marja’a Abu al Qassim al Khoei’i Destroys the credibility of the modern day Books: فالإجماع الكاشف عن قول المعصوم نادر الوجود ، وأما غير الكاشف عن قوله فهو لا يكون حجة ، لأنه غير خارج عن حدود الظن ، فأصحاب الأئمة وإن بذلوا غاية جهدهم واهتمامهم في أمر الحديث وحفظه من الضياع ، إلا أنهم عاشوا في دور التقية ولم يتمكنوا من نشر الأحاديث علناً فكيف بلغت هذه الأحاديث حد التواتر أو قريبا منه ، فالواصل إلى المحمدين الثلاثة [ الكليني وابن بابويه والطوسي ] إنما وصل إليهم عن طريق الآحاد فطرق الصدوق إلى أرباب الكتب مجهولة عندنا ولا ندري أيا منها كان صحيحاً وأيا منها كان غير صحيح ومع ذلك كيف يمكن دعوى العلم بصدور جميع هذه الروايات عن المعصومين ، وليت شعري إذا كان مثل المفيد والشيخ مع قرب عصرهما وسعة اطلاعهما لم يحصل القطع بصدور جميع هذه الروايات عن المعصومين فمن أين حصل القطع لجماعة المتأخرين عنهما زماناً ورتبة ؟! ) ، المصدر : معجم رجال الحديث ( المقدمة الأولى Basically he says That there is No ijma’a that the Infallible Imam Said something except for in rare cases…for the fellows of the Imams lived in the age of Taqqiyah thus they had to lie and weren’t able to spread the knowledge of the Imams So How is it that The Hadiths have reached the Tawatur? Because all news prove that what reached the three scholars Kulayni, Ibn Babaweih and Al Tusi reached them through Ahad Hadith (Weak hadiths) because the methods used by Sheikh Saduk to the mother books are ambiguous and we don’t which is correct from which isn’t so how can we say our hadiths come from the infallibles? …And how can the late scholars say for sure that their Hadiths are from the infallible?! source: Mu’ujam Rijal al Hadith, first introduction. This was directed at the modern day scholars who say That these Hadiths come from the infallible Imams while Khoe’i disagrees with this claim and questions the possibly of such a thing. Allamah Abdullah al Mamaqani “عبد الله المامقاني ” died 1351 hijri says: أنه في كثير من الأسانيد قد وقع غلط واشتباه في أسامي الرجال وآبائهم أو كناهم أو ألقابهم “In Many of the Isnads there is error and Confusion between names of Men and thier fathers or thier nicknames and titles”. Source: “تنقيح المقال في علم الرجال ” Tankeeh el Maqal fi Ilm al Rijjal 1/177. And this is of course because of the complete and utter ignorance of the shii scholars in the science of Rijjal and Hadiths because they arn’t like the Mainstream muslims who never left a single detail in the lives of the rijjal without documenting it and have made the tests for their scholars and always checked all sources and Isnads thus preserving the Sunnah and The Isnad of the Holy Quran. Muhammad el Hussainy in his book “Buhooth fi Ilm al Rijjal” “بحوث في علم الرجال ” : في الفائدة الرابعة : ( إن أرباب الجرح والتعديل كالشيخ النجاشي وغيرهما لم يعاصروا أصحاب النبي صلى الله عليه وآله وسلم وأمير المؤمنين عليه السلام ومن بعدهم من اصحاب الأئمة عليهم السلام حتى تكون أقوالهم في حقهم صادرة عن حس مباشر وهذا ضروري وعليه فإما ان تكون تعديلاتهم وتضعيفاتهم مبنية على امارات اجتهادية وقرآئن ظنية أو منقولة عن واحد بعد واحد حتى تنتهي الى الحس المباشر أو بعضها اجتهادية وبعضها الآخر منقوله ولا شق رابع ، وعلى جميع التقادير لا حجية فيها أصلاً فإنها على الأول حدسية وهي غير حجة في حقنا اذ بنأ العقلاء القائم على اعتبار قول الثقة انما هو في الحسيات أو ما يقرب منها دون الحدسيات البعيدة وعلى الثاني يصبح أكثر التوثيقات مرسلة لعدم ذكر ناقلي التوثيق الجرح في كتب الرجال غالباً والمرسلات لا اعتبار بها “The Fathers of Ta’adeel and Jarh like sheikh Najashi and others didn’t live in the time of companions of Muhammad PBUH or Ali PBUH or the Imams PBUH so that their narrations could come directly from them. So Either their weakening or strengthening of Hadith is just from guess work or personal Ijtihad or transmitted one by one until they reach the imam, However It is not a Hujja on us because it is mostly hearsay…” Basically he says there is no science of Rijal which can enable the Shiite to say if the Hadith is truly coming from the Imam or not it is only by guess work and there is no real way of knowing. Now I don’t want to mention the fact that the twelvers have almost no Hadiths coming from Muhammad PBUH because they substitute him with the Imams Even the correct Shii Hadith suffer from numerous errors in Matn and Isnads and Dalalah, Big Scholar Al Bahbahani Says: ( إذ لا شبهة في أن عشر معشار الفقه لم يرد فيه حديث صحيح ، والقدر الذي ورد فيه الصحيح لا يخلو ذلك الصحيح من اختلالات كثيرة بحسب السند ، وبحسب المتن ، وبحسب الدلالة ) ، المصدر : الفوائد الحائرية ص 488 “There is no doubt that most of the Fiqh does not come from a Sahih Hadith, and those who are narrated by sahih are not free from big errors in Isnad and Matn and Dilalah”. Source: Fawa’ed Ha’ariyah “الفوائد الحائرية ” P 488. قال الحر العاملي : ( من تتبع كتب الاستدلال ، علم ـ قطعاً ـ أنهم لا يردون حديثاً ، لضعفه – باصطلاحهم الجديد – ويعملون بما هو أوثق منه . ولا مثله ، بل يضطرون إلى العمل بما هو أضعف منه ، هذا إذا لم يكن له معارض من الحديث ، ومعلومٌ أن ترجيح الأضعف على الأقوى غير جائز ) ، المصدر : وسائل الشيعة . So The Shiite scholars resorted to guess work in most situations and this is actually considered HARAM by Quranic text specially when you’re talking about religion: Big Scholar Al BahBudi “البهبودي”Said: ( والمدار في التعديل على ظنون المجتهد ) ، المصدر : الفوائد الحائرية ص 489 “And Ta’adeel is done by the Guess work (Suspicion) of the Mujtahid” Al Fawa’ed al Ha’eriyah P489. وهذا مخالفٌ لقوله تعالى : { إن الظن لا يغني من الحق شيئاً } وقوله تعالى : إن يتبعون إلا الظن وإن هم إلا يخرصون Abu al Qassim al Khoe’i says: ( قد ثبت بالادلة الاربعة حرمة العمل بالظن ) ، المصدر : معجم رجال الحديث ( 1 / 19 ) “It is proven by the four clear evidence that working through Suspicion is Haram” Mu’ujam al Rijal 1/19. So in breif what we have here is the scholars working by Suspicion and guess work and other scholars as well as the quran saying that this method is Haram, go figure, The Madhab has to survive even if some rules are bent I guess, lots of money is on the table. Al Hurr al Amili Says in Wasael al Shia 30/206: والثقات الأجلاء من أصحاب الإجماع وغيرهم يروون عن الضعفاء والكذابين والمجاهيل حيث يعلمون حالهم ، ويشهدون بصحة حديثهم and Wise Trustworthy scholars all narrate from the weak and the liars and the Unknown personalities and they know of this yet they still narrate from them. also in 30 / 244 ومن المعلوم قطعاً أن الكتب التي أمروا عليهم السلام بالعمل بها ، كان كثير من رواتها ضعفاء ومجاهيل It is Known to all that the Main books who belonged to our scholars had an enormous amount of Liars and Unknown personalities as their narrators as well as many weak ones. Hashim ma’arouf Husni then says in his book “Dirasat Fi al Kafi lil Kulayni” P43: : قال الجعفري الرافضي هاشم معروف الحسني في كتابه (دراسات في الكافي للكليني ص 43): «إن الصحيح عند المتقدمين هو الذي يصح العمل به والاعتماد عليه (!!!) ولو لم يكن من حيث سنده مستوفيًا الشروط التي ذكرناها…». “The Sahih for the early scholars is what is found to be correct (Doesn’t say how) even if it does not take into consideration all the rules of Isnad which we mentioned”. Al Shareef al Murtada Says: فمن أين يصح لنا خبر واحد يروونه ممن يجوز أن يكون عدلاً ؟ ) ، المصدر : رسائل الشريف المرتضى ( 3 / 310 ) منقولاً عن كتاب ( مدخل إلى فهم الإسلام ) ليحيى محمد ص 393 . “From where can we get one Sahih Narration from those who could be classified as “Just” ? ” (Rasa’el al Shareef al murtada 3/310). I Personally Say forget about this “Justice” thing already Because the Shiite scholars narrate from those whose Madhab is deviant according to them as well as those whom they consider Kuffar & Fasiqoon. Most of the Hadiths used by the Shiite scholars today are weak according to Them but they use it regardless of Isnad if it furthers their goals. Al Sha’arani “الشعراني” says: ( إن أكثر أحاديث الأصول في الكافي غير صحيحة الإسناد ولكنها معتمدة لاعتبار متونها وموافقتها للعقائد الحقّة ولا ينظر في مثلها إلى الإسناد ) ، المصدر : مقدمة الشعراني لكتاب شرح جامع على الكافي للمازندراني ( 2 / 282 The Majority of Hadiths in Usool al Kafi have an incorrect Isnad but they are adopted because they agree with the truthful creed (Twelver Shiism) so we do not look at its Isnad. (introduction of Sha’arany for the book Sharh Jame’e Ala Al Kafi for Mazandarani). The Scholar Ibn al mutahhar al Helli Says: المخالف لا يقبل روايته أيضاً لاندراجه تحت اسم الفاسق “those who deviate from the Madhab of the Shiites, their narrations are not accepted because they are Fasiq” Source: تهذيب الموصول ص 77 – 79 . Tahtheeb al Usool P77-79. So basically ibn al mutahhar says only the narrations coming from shiites should be accepted Thus he contradicts almost every single other scholar as we read above. Muhammad Baqir al Bahbudi Later Says: إذ بعد التبين خبر الفاسق أيضاً حجة عندهم بلا شبهة “Any News Coming from a Fasiq is used as a Hujja for The Scholars” source “Al Fawa’ed al ha’eriyah” Page 489 “الفوائد الحائرية” Thus the big scholar Al Bahbudi Contradicts The Big Scholar Al Helli head on! Just like all the others did, they use any Hadith as long as it serves their purpose. And that of course contradicts the Quran as well: وهذا مخالفٌ لقوله تعالى : { يا أيها الذين آمنوا إن جاءكم فاسقٌ بنبإ فتبينوا } وقوله تعالى : إن يتبعون إلا الظن وإن هم إلا يخرصون Not Only Fasiqs but they also Narrate from NAWASIB! Al Khoe’i said when he spoke about a narrator of Hadith called Ahmad bin Hilal: وقال الصدوق في كتاب كمال الدين : في البحث عن اعتراض الزيدية ، وجوابهم ما نصه : حدثنا شيخنا محمد بن الحسن بن أحمد بن الوليد ( رضى الله عنه ) قال : سمعت سعد بن عبد الله ، يقول :ما رأينا ولا سمعنا بمتشيع رجع عن تشيعه إلى النصب ، إلا أحمد بن هلال ، وكانوا يقولون : إن ما تفرد بروايته أحمد بن هلال ، فلا يجوز استعماله ، لا ينبغي الإشكال في فساد الرجل من جهة عقيدته ، بل لا يبعد استفادة أنه لم يكن يتدين بشيء ، ومن ثم كان يظهر الغلو مرة ، والنصب أخرى ، ومع ذلك لا يهمنا إثبات ذلك ، إذ لا أثر لفساد العقيدة أو العمل في سقوط الرواية عن الحجية بعد وثاقة الراوي ….. فالمتحصل : أن الظاهر أن أحمد بن هلال ثقة ، غاية الأمر أنه كان فاسد العقيدة ، وفساد العقيدة لا يضر بصحة رواياته ، على ما نراه من حجية خبر الثقة مطلقاً ) ، المصدر : معجم رجال الحديث ( 3 / 152 – 153 ” Al Saduk Said in the book “Kamal’ul Deen” … Muhammad Bin Al Hassan bin Ahmad bin al Waleed Said: I heard Sa’ed Bin Abdullah say: We never heard or saw a Shiite who defected into a Nasibi except Ahmad Bin Hilal and they used to say: what is narrated through Ahmad Bin Hilal exclusively can never be used … He was not religious and Once he shows his ghulu and other times he becomes a Nasibi but we do not care about this, because The Corruption of the creed has nothing to do with the Authenticity of the narration…. So Ahmad Bin hilal Is Trustworthy and he was only corrupt in creed and this does not affect the narrations which he narrates…” source: Mu’ujam al Rijal 3 / 152 – 153. Not only that but there is absolutely no hadith in the books of the twelvers without another which contradicts it: Al Tusi Says in Tahtheeb al Ahkam “تهذيب الأحكام ” Part 1 page 2-3: لذا ألف الطوسي كتابه ( تهذيب الأحكام ) لـ ( ترقيع ) هذه الروايات المتناقضة ، فجعل منها 500 رواية منها محمولة على التقية “And for this reason Al Tusi had made His book Tahtheeb al Ahkam to capture these conflicting and contradicting narrations so he made 500 of those narrations as Taqiyyah.” So Basically If Ali insults Umar then he is truthful but if he compliments him then this is Taqqiyah… However The Shiites found a cure for all these contradicting Hadiths and it is called The Hadiths which are narrated by the Ma’asooms (Infallible) But Guess what? It Turns out that the Hadiths narrated by the Ma’asooms also contradict one another so they themselves needed a cure, Sayyed Muhammad Baqir al Sadr wrote in his book “Ta’arod al Adillah al Shariah” “تعارض الادلة الشرعية ” he writes under the title “أخبار العلاج” or “News of the Cure”: وهي الاحاديث الواردة عن المعصومين عليهم السلام لعلاج حالات التعارض والاختلاف الواقع بين الروايات ، والطريف ان هذه الاخبار قد ابتلت بنفسها بالتعارض فيما بينها “And they are the Hadiths coming from the ma’asooms(infallible) PBUT to cure the cases of contradiction and conflict between our Hadiths and The Funny thing is that these Infallible Narrations started contradicting themselves”. Al Tusi Says In Tahtheeb al Ahkam 1/2 لا يكاد يتفق خبر إلا وبإزائه ما يضاده، ولا يسلم حديث إلا وفي مقابلته ما ينافيه “We have No Hadith Unless there is another which contradicts it and no Hadith is safe from another which negates it”. Now those who Write some of the important books according to Shii Twelverism are actually adopting a corrupt creed according to the twelvers themselves: Al Tusi In Fehrest “الفهرست”says in the introduction page 25: ( إن كثيراً من مصنفي أصحابنا وأصحاب الأصولين تحلون المذاهب الفاسدة وإن كانت كتبهم معتمدة “Although we adopt their books but many of our Friends who Made these Musannafs are those of Corrupt Creed”. Now after all this Shii nonsense we get a Guy like Yussef al Bahrani (died 1186) who tells the Muslims: الواجب إما الأخذ بهذه الأخبار، كما هو عليه متقدمو علمائنا الأبرار، أو تحصيل دين غير هذا الدين، وشريعة أخرى غير هذه الشريعة “It is the Duty of The Muslims to accept these Narrations Like the early respected scholars did or Find a Religion other than this religion and a Sharia other than the Islamic one”. Why should I join your Twelver religion again? Yusuf al Bahrani replies as to why we should accept their narrations: لنقصانها وعدم تمامها، لعدم الدليل على جملة أحكامها، ولا أراهم يلتزمون شيئاً من الأمرين، مع أنه لا ثالث لهما في البيّن وهذا بحمد الله ظاهر لكل ناظر، غير متعسف ولا مكابر ) ، المصدر : لؤلؤة البحرين ص 47 “Because of it’s incompleteness and lack of completeness, for lack of evidence of it’s authenticity….” Source: LuLu Al Bahrain P 47. Enough Translating this Is Stupid I mean Who Am I Kidding here? The Shia Have No Science of Hadith! They never Did !!!
Posted on: Sat, 22 Nov 2014 09:33:20 +0000
Recently Viewed Topics
© 2015