The Fractious Schizophrenia (Discussing the reality of the crisis between the Shia scholars and the Quran) ~ May Allahs (swt) blessings be upon His Messenger, his household, and companions. © 2013 - TwelverShia.net He who treads the path in search of knowledge, Allah will make easy for him a path to Paradise. Posted by TwelverShia.net on Apr 5th, 2013 in Books, Quran | 4 comments Behrooz September 30, 2014 at 12:52 am Salam alaikum. With regards to ‘The First Belief’ then I came across this quote from Ibn Juzzay al-kalbi, a Sunni scholar: ﺎﻤﻠﻓ ﻝﻮﺳﺭ ﻲﻓﻮﺗ ﻪﻠﻟﺍ ﻰﻠﺻ ﻪﻠﻟﺍ ﻢﻠﺳﻭ ﻪﻴﻠﻋ ﻲﻠﻋ ﺪﻌﻗ ﻦﺑ ﻲﺑﺃ ﺐﻟﺎﻃ ﻲﺿﺭ ﻪﻨﻋ ﻪﻠﻟﺍ ﻲﻓ ﻪﺘﻴﺑ ﻰﻠﻋ ﻪﻌﻤﺠﻓ ﻮﻟﻭ ﻪﻟﻭﺰﻧ ﺐﻴﺗﺮﺗ ﺪﺟﻭ ﻥﺎﻜﻟ ﻪﻔﺤﺼﻣ ﻪﻴﻓ ﻢﻠﻋ ﻢﻟ ﻪﻨﻜﻟﻭ ﺮﻴﺒﻛ ﺪﺟﻮﻳ [al-tashil li-’uloom al-tanzil] – Share your thoughts. reply TwelverShia.net October 4, 2014 at 4:47 pm This is a very late source, I don’t have this book but I tried getting an online version of it in which I couldn’t find the quote, please provide, print, volume and page number. reply Behrooz October 12, 2014 at 9:55 pm Volume 1, page 3 reply TwelverShia.net October 12, 2014 at 11:27 pm I found it on page six of Dar-ul-Kutub al-`Ilmiyyah print, in the first introduction. As is written this is from their main beliefs and they use it as an excuse for `Ali (ra), because when you tell them: “Why didn’t `Ali fight for his Imamah and announce that he was appointed?” They will say: “He was busy washing the Prophet (saw).” You ask: “Then after that?” They will say: “He was busy collecting the Qur’an.” The narrations containing different versions of this story (`Ali’s Mushaf) are found in both Sunni and Shia books, so it is not surprising to find some Sunnies believing that `Ali really did collect a Mushaf, nor do I have an issue with it myself except that it is not supported by evidence… It simply remains a story in a very late book until proven. It also contradicts a report with a much stronger chain from `Ali himself in which he declares that Abu Bakr was the first to collect it: ﺣَﺪَّﺛَﻨَﺎ ﻳَﻌْﻘُﻮﺏُ ﺑْﻦُ ﺳُﻔْﻴَﺎﻥَ، ﻗَﺎﻝَ: ﺣَﺪَّﺛَﻨَﺎ ﺃَﺑُﻮ ﻧُﻌَﻴْﻢٍ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﺳُﻔْﻴَﺎﻥُ، ﻋَﻦِ ﺍﻟﺴُّﺪِّﻱِّ، ﻋَﻦْ ﻋَﺒْﺪِ ﺧَﻴْﺮٍ، ﻋَﻦْ ﻋَﻠِﻲٍّ ﺭَﺿِﻲَ ﺍﻟﻠَّﻪُ ﻋَﻨْﻪُ، ﻗَﺎﻝَ” : ﺭَﺣِﻢَ ﺍﻟﻠَّﻪُ ﺃَﺑَﺎ ﺑَﻜْﺮٍ ﻫُﻮَ ﺃَﻭَّﻝُ ﻣَﻦْ ﺟَﻤَﻊَ ﺑَﻴْﻦَ ﺍﻟﻠَّﻮْﺣَﻴْﻦِ It is possible that `Ali attempted to collected but never was able to collect the entire thing, as you know each Sahabi had a Mushaf but they weren’t necessarily complete ones. As for the story of `Ali’s collection its origin is probably this story from Kitab- ul-Masaahif by ibn abi Dawud, he explains all there is to know: ﺣَﺪَّﺛَﻨَﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺇِﺳْﻤَﺎﻋِﻴﻞَ ﺍﻷَﺣْﻤَﺴِﻲُّ، ﻗَﺎﻝَ : ﺣَﺪَّﺛَﻨَﺎ ﺍﺑْﻦُ ﻓُﻀَﻴْﻞٍ، ﻋَﻦْ ﺃَﺷْﻌَﺚَ، ﻋَﻦْ ﻣُﺤَﻤَّﺪِ ﺑْﻦِ ﺳِﻴﺮِﻳﻦَ، ﻗَﺎﻝَ: ﻟَﻤَّﺎ ﺗُﻮُﻓِّﻲَ ﺍﻟﻨَّﺒِﻲُّ ﺃَﻗْﺴَﻢَ ﻋَﻠِﻲٌّ ﺃَﻥْ ﻻ ﻳَﺮْﺗَﺪِﻱَ ﺑِﺮِﺩَﺍﺀٍ ﺇِﻻ ﻟَﺠُﻤُﻌَﺔٍ ﺣَﺘَّﻰ ﻳَﺠْﻤَﻊَ ﺍﻟْﻘُﺮْﺁﻥَ ﻓِﻲ ﻣُﺼْﺤَﻒٍ ﻓَﻔَﻌَﻞَ، ﻓَﺄَﺭْﺳَﻞَ ﺇِﻟَﻴْﻪِ ﺃَﺑُﻮ ﺑَﻜْﺮٍ ﺑَﻌْﺪَ ﺃَﻳَّﺎﻡٍ ﺃَﻛَﺮِﻫْﺖَ ﺇِﻣَﺎﺭَﺗِﻲ ﻳَﺎ ﺃَﺑَﺎ ﺍﻟْﺤَﺴَﻦِ؟ ﻗَﺎﻝَ ” : ﻻ ﻭَﺍﻟﻠَّﻪِ، ﺇِﻻ ﺃَﻧِّﻲ ﺃَﻗْﺴَﻤْﺖُ ﺃَﻥْ ﻻ ﺃَﺭْﺗَﺪِﻱَ ﺑِﺮِﺩَﺍﺀٍ ﺇِﻻ ﻟِﺠُﻤُﻌَﺔٍ ﻓَﺒَﺎﻳَﻌَﻪُ ﺛُﻢَّ ﺭَﺟَﻊَ ” ﻗَﺎﻝَ ﺃَﺑُﻮ ﺑَﻜْﺮٍ : ﻟَﻢْ ﻳَﺬْﻛُﺮِ ﺍﻟْﻤُﺼْﺤَﻒَ ﺃَﺣَﺪٌ ﺇِﻻ ﺃَﺷْﻌَﺚُ ﻭَﻫُﻮَ ﻟَﻴِّﻦُ ﺍﻟْﺤَﺪِﻳﺚِ ﻭَﺇِﻧَّﻤَﺎ ﺭَﻭَﻭْﺍ ﺣَﺘَّﻰ ﺃَﺟْﻤَﻊَ ﺍﻟْﻘُﺮْﺁﻥَ ﻳَﻌْﻨِﻲ : ﺃُﺗِﻢُّ ﺣِﻔْﻈَﻪُ ﻓَﺈِﻧَّﻪُ ﻳُﻘَﺎﻝُ ﻟِﻠَّﺬِﻱ ﻳَﺤْﻔَﻆُ ﺍﻟْﻘُﺮْﺁﻥَ ﻗَﺪْ ﺟَﻤَﻊَ ﺍﻟْﻘُﺮْﺁﻥَ As opposed to the many narrations of Abu Bakr collecting it, `Ali’s collection was only mentioned by al-Ash`ath who was weak, and he attributes it to Ibn Sireen who hasn’t even witnessed this event. (Note: Even if the author mentions the story, it doesn’t mean he believes in the same version propagated by Rafidhah, that the Muslims rejected `Ali’s Mushaf out of hatred for him and to conceal the truth. He probably just read the above Hadith.) reply Leave a Reply Your email address will not be published. Required fields are marked * Name * Email * Website Comment Post Comment The Fractious Schizophrenia (Discussing the reality of the crisis between the Shia scholars and the Quran) Preface: The purpose of this brief study is to show the ‘Aqaed(beliefs) the Twelver Shia sect has concerning the holy book of Allah, and how their ‘Aqeedah(belief) pushes them away from this book and alienates them from it. There is a crisis between the Shia scholars and the book of Allah, a crisis they will not admit to having in any debate or interview because the only thing they care about is to win and look as best as they can in the eyes of the people. this study shall uncover this crisis by exposing the root of the problem, a set of corrupt beliefs that the Shia scholars hold on to as part of their ‘Aqeedah (Which they attribute to Ahlul- Bayt). Before I begin, I need to clarify that the purpose of this article is only to uncover the truth and that I do not doubt that the average Shia layman believes in everything that is found within the book of Allah and glorifies it as opposed to those wearing the black turbans. Although the time an average Shia laymen spends with the book of Allah is much less than that spent by the average Muslim from Ahlul-Sunnah, this is because their scholars keep them occupied with Nauhas and Maatam and weeping for al-Hussein (ra) and reading Ziyarat and doing Latmiyat instead of reciting the book of Allah. This is an honest cry to warn the average Shia laymen from the dangers of the beliefs that their scholars hold on to, beliefs that led them away from the book of Allah and made them estranged from it, poisonous beliefs that must not creep into the hearts of the average Shia laymen. Introduction: The one who is familiar with the beliefs of the Shia scholars towards the Quran, based on their narrations and the declarations of their scholars and teachers, will see that there is psychological barrier between them and the book of Allah, and that they have greatly distanced themselves from it. This is natural and inevitable, it is caused by the beliefs they have chosen to carry, and although they are divided into two teams when it comes to the preservation and protection of this book from Tahreef (corruption), yet this crisis towards the Quran affects both teams. You see the first team declaring their negative position on the Quran, claiming that the evil hands have reached it and corrupted it, they claim that many of its verses were deleted and some changed. this team has saved us the time since they themselves declared that the book of Allah is not binding for them and they rejected it completely, placing a thick solid wall between them and the Quran, so it is no secret that they suffer from this crisis. As for the second team, it is they who have declared that the book is preserved and protected from additions or deletions, this is a positive position that leads the researcher to believe for a second that they are not affected by the crisis. Unfortunately, after reading this brief research one will see that the symptoms of this disease are deeply rooted into the belief system of this second team and it’s incumbent upon me to mention the origins of the problem and to clarify why it was unavoidable. Chapter 1: Unveiling the disease causing the crisis towards the Quran. The observer will realize quickly that the root of the disease in the Shia ‘Aqeedah is their belief in Imamah (divine appointment of Ahlul-Bayt as rulers) which in turn leads them to believe in the treachery of the companions of the Prophet Muhammad (SAWS) in general and the first three rightly guided Caliphs in specific (Abu Bakr, ‘Umar & ‘Uthman may Allah be pleased with them) because they usurped the right of rulership that Allah had supposedly bestowed on the twelve Imams from the progeny of the Prophet (SAWS). Based on this, the image of the companions in the eyes of those who have been breast fed Shia ‘Aqeedah is a dark and ugly image, because they believe that the companions betrayed that which Allah had trusted them with and did not offer the position of divine leadership to ‘Ali (ra) and his children but instead they oppressed them, tortured them, murdered them and forced them to give a pledge of allegiance to Abu Bakr (ra). The ones who have absorbed a great quantity of this Shia belief will most probably reach an extent where they cannot even imagine that the companions are capable of doing anything positive in Islam. This is why you often see the Shia scholars doing their best to turn the smallest positive virtue or any good deed done by a companion into a crime and a negative act even if the opposite is clear. I shall mention a small sample of this in the following examples: 1- The virtue of the emigration of Abu Bakr al-Siddeeq (ra) with the Prophet (SAWS): It is a virtue that has been preserved by Allah in his eternal book when he said: {If you do not aid the Prophet – Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise.} [Quran 9:40] The Shia scholars would put all their effort into turning this great virtue into a horrible crime, the Shia scholar and leader of their sect al-Tusi said in his book of Tafseer “al-Tibyan al-Jami’I li-‘Uloum al-Quran” while commenting on the saying of Allah “He said to his companion: do not grieve”: “If this is not disparagement then it has no virtue in it, it is just a prohibition from being fearful” Meaning that these words vilify Abu Bakr (ra) or at least cannot be counted as a virtue. He continued when commenting on the saying of Allah “Indeed Allah is with us”: “What is meant here is only the Prophet (SAWS), even if Abu Bakr was also meant then this is not a virtue, it may be a threat to him, like the one who says to a man whom he sees doing an evil act: Don’t do it! Allah is with us! meaning Allah is watching over our actions.” 2- The honor bestowed upon Abu Bakr al-Siddeeq (ra) when the Prophet (SAWS) chose him to accompany him in the “‘Arish” or the tower of command: Shia scholar Muhammad Baqir al-Sadr would transform this from virtue to criticism in his book “Fadak fi al- Tareekh” page 128: “I have no reasonable explanation for this other than him attempting to stand beside the Prophet (SAWS) to earn a position that is naturally the furthest point away from the battle-field and from danger (…) We know from the methods of al-Siddeeq that he loved being beside the Prophet (SAWS) in wars because his position is the most protected where all the Islamic forces are concentrated to guard and defend him.” He also said on page 125: “And a certain person who found it enough during the holy Jihad to stand in the last lines -al-‘Arish-” And if we avoid the fact that Abu Bakr (ra) remained there by orders of the Prophet (SAWS), I ask those whose eyes have been blinded by the darkness of hatred: When he had accompanied the Prophet (SAWS) in the cave and the Kouffar were searching for them to kill them as they stood right above their heads, was this the “furthest point possible from battle”? {May Allah destroy them; how are they deluded?} [Quran 9:30] Based on the above and based on the fact that they do not tolerate any virtue for the companions, let us discover what their position was regarding the biggest of all virtues achieved by the rightly guided Caliphs, the virtue of collecting the Quran we have in our hands today after the death of the prophet (SAWS), we need to discover their views regarding the book that was collected by the men whom they accused of the most hideous crimes and described with the worst of descriptions, the men whom they labeled as being traitors and betrayers of the divine command of God. The Shia scholars will be faced with two choices here, the first choice: To admit that they collected the Quran in a matter that pleases Allah and his Prophet (SAWS), and thus accept this is a great historical virtue and that the entire nation would be thankful to them until the day of judgment for preserving and protecting the holy Quran. This is something that their hateful and vile souls shall never accept, as a result of all the loathing and hatred they absorbed as a result of their belief in Imamah, believing in such a virtue for them is worse than being struck with swords and stabbed with knives. An example of this, is that when one of their scholars wanted to defend the position that says that the Quran is Muharraf (corrupted), he stated that believing otherwise means that we think well of the Caliphs and have a good opinion of them, this directly opposes the base of their religion and their principals that state that the Caliphs were evil usurpers that betrayed the divine orders of God (Imamah). Shia scholar al- Muhaqqiq Yusuf al-Bahrani wrote in his book “al-Durar al-Najafiyah” 4/83: “I swear, that in saying: “there is no corruption and change”, this is considered nothing more than thinking Well of the evil Imams, and that they did not betray the biggest and most important of things trusted to us (Amanah), although it is apparent to all that they betrayed the other important thing trusted to us(Amanah) and that one is more harmful to the religion.” You can see above that the Shia scholar thinks that by betraying Imamah which he described as being more harmful to the religion, one must not be so naïve as to think that they wouldn’t change and corrupt the Quran. The second choice: To stick to their principals and turn this great virtue into a lowly despicable act by stating that the companions never collected the Quran properly in the manner that Allah had intended for it to be collected, and that they did this only to hide the truth that was revealed by the Prophet (SAWS) and to misguide the people. What is evident to all those who have experience and are well informed about the ways of the Shia scholars, is that they will go for the second choice and this is why they started casting doubts on the book of Allah claiming that the way it was collected was wrong and that this wasn’t the way that Allah and his Prophet (SAWS) would be pleased with. They did this in two methods. The first method: That the rightly guided Caliphs when collecting the Quran have corrupted it by deleting many verses that show the virtues of Ahlul-Bayt and their divine right of Imamah. This is the method of casting doubt on the Quran that was adopted by the Shia scholars who clearly declared the corruption of the Quran in form of deletion such as al-Qummi and al-‘Ayyashi and al-Majlisi and Ni’imatullah al-Jazaeri and al-Noori al- Tabrasi and many others.
Posted on: Sun, 30 Nov 2014 11:18:58 +0000
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