We have observed that the cyber Nawasib are now getting so desperate that they are misusing Shia texts in order to prove merits of their elders and in this regard they either rely on weak or fabricated Hadiths or quote them out of context, at times with some editing. We therefore thought it important collate all of those Shia Hadiths being misused by our opponents in order to make appropriate replies. In this regard we will first copy and paste the Shia Hadiths as used by our opponents at different places on the internet.
Qumi in his tafsir, “Tafsir Qumi” narrates from Abi Abdullah:
“When the Prophet (sws) was in the cave, he (sws) said to Abu Bakr , “I see the ship of jaffar in the river with his companions. And likewise I see the ansar. Abubakr asked can I also see? The Prophet (s) said, “yes”. Abu bakr asked how? The Prophet did masah (wiped) his hands over Abu Bakr’s eyes. Thus, Abu Bakr saw what the Prophet saw. Then, the Prophet turned to Abu Bakr and said, “You are siddique.”
Tafsir Qumi, 1/289
Reply One: Nawasib have truncated the original wording
No doubt the present day Nawasib are honoring the modus operandi of their
ancestors be that deceit or cunningness. Allow us to quote the actual text recorded in Tafseer al-Qumi after which we shall leave it to our readers to compare it with what is being disseminated over the internet by our opponents:
حدثني أبي عن بعض رجاله رفعه إلى أبي عبد الله قال لما كان رسول الله صلى الله عليه وآله في الغار قال لفلان كأني انظر إلى سفينة جعفر في أصحابه يقوم في البحر وانظر إلى الأنصار محتسبين في أفنيتهم فقال فلان وتراهم يا رسول الله قال نعم قال فارنيهم فمسح على عينيه فرآهم فقال في نفسه الآن صدقت انك ساحر فقال له رسول الله أنت الصديق
When the Prophet (sws) was in the cave, he (sws) said to Abu Bakr , “I see the ship of Jaffar in the sea with his companions. And likewise I see the Ansar waiting in their houses. Abu Bakr said: ‘O Allah’s apostle do you really see them?’ The Prophet (sws) said , “yes”. Abu Bakr asked: ‘Can I also see?’ The Prophet wiped his hands over Abu Bakr’s eyes. Thus, Abu Bakr saw them. Then he said to himself: ‘Now I believe that you are a wizard, the Prophet turned to Abu Bakr and said, “You are truthful (Siddique)”.
In any case, the Hadith under discussion serves no use for our opponents since the chain of the narration is disconnected as the author didn’t mention the name of narrators.
Abdul Azeem Hassani narrates from Ali bin Mohammad bin Ali al Raza and he narrates from his father and grandfather and they narrated from Hassan bin Ali that the prophet (sws) said:
“ Abu bakr is beloved to me to the level of hearing, Umar to the level of sight and Uthman to the level of heart.”
Alburhan 565, 4/564
Reply One: Nawasib have quoted only the first part of the Hadith
Reading the whole Hadith would let you know as to why Nawasib actually did not reveal the rest of the Hadith.
حدثنا أبو القاسم علي بن أحمد بن محمد بن عمران الدقاق رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الكوفي قال: حدثنا سهل بن زياد الآدمي عن عبدالعظيم بن عبدالله الحسني قال : حدثني سيدي علي بن محمد بن علي الرضا عن أبيه محمد بن علي عن أبيه الرضا عن آبائه عن الحسين بن علي عليهم قال: قال رسول الله (ص) إن أبابكر مني بمنزلة السمع وإن عمر مني بمنزلة البصر وإن عثمان مني بمنزلة الفؤاد. قال: فلما كان من الغد دخلت إليه وعنده أمير المؤمنين عليه السلام وأبوبكر وعمر وعثمان فقلت له : يا أبت سمعتك تقول في أصحابك هؤلاء قولا فما هو؟ فقال: نعم ثم أشار إليهم فقال هم السمع والبصر والفؤاد وسيسألون عن وصيي هذا وأشار إلى علي بن أبي طالب عليه السلام ثم قال إن الله عز وجل يقول: (إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤلا) ثم قال عليه السلام وعزة ربي أن جميع أمتي لموقوفون يوم القيامة ومسؤلون عن ولايته وذلك قول الله عز وجل (وقفوهم انهم مسؤلون)
Abdul Azeem Hassani narrates from Ali bin Mohammad bin Ali al Raza and he narrates from his father and grandfather and they narrated from Hassan bin Ali that the prophet (sws) said:“Abu Bakr to me is the level of hearing, Umar to me is the level of sight and Uthman to me is the level of heart.In the next day I went to Allah’s apostle and Ali was with him along with Abu Bakr, Umar and Uthman, then I asked him: O father I heard you saying to these ones something what it was? He (the Prophet) replied: yes. Then he pointed to them and said they are the level of hearing, sight, and heart and they will be questioned about my Wasi. And he pointed to Ali. Then he said: Allah almighty said: (surely the hearing and the sight and the heart, all of these, shall be questioned about that) then he said: ‘By Allah my whole nation will be questioned on the Day of Judgment about the Wilayah of (Ali), and that is why Allah Almighty said: (And stop them, for they shall be questioned)’.
The chain contains Sahl bin Zyad who has been declared weak, see Rijal Najashi, p185, Al-Fehrest, p142 and Al-Dhu’afa, p66).
Imam Reza was asked about the prophetic hadith, “My companions are like stars. Whomever you refer to, you’ll be guided.” Imam said, “This hadith is weak, but its meaning is inshallah correct.”
Then he was asked about another prophetic hadith, “Leave my companions to myself. Do not annoy them. Do not slander them”. Imam said, “It’s authentic.”
Ayon Akhbar al reza lil-Qami 2/87
Nawasib have once again adopted deceit and have not presented the proper wordings of the tradition whereas the actual wordings favors the Shia doctrine about the Sahaba.
حدثنا الحاكم أبو علي الحسين بن أحمد البيهقي قال حدثني محمد بن يحيى الصولي، قال حدثني محمد بن موسى بن نصر الرازي، قال: حدثني أبي، قال: سئل الرضا عليه السلام عن قول النبي (ص): أصحابي كالنجوم بأيهم اقتديتم اهتديتم، وعن قوله عليه السلام: دعوا لي أصحابي فقال عليه السلام: هذا صحيح يريد من لم يغير بعده ولم يبدل قيل: وكيف يعلم أنهم قد غيروا أو بدلوا؟ قال: لما يروونه: من أنه (ص) قال: ليذادن برجال من أصحابي يوم القيامة عن حوضي كما تذاد غرائب الإبل عن الماء فأقول: يا رب أصحابي أصحابي فيقال لي: إنك لا تدري ما أحدثوا بعدك؟ فيؤخذ بهم ذات الشمال فأقول: بعدا وسحقا لهم افترى هذا لمن لم يغير ولم يبدل.
Imam Reza (as) was asked about the Prophet’s statement “my companions are like the stars whomever you refer to you will be guided” and his statement “leave my companions to myself”. He (Reza) replied: ‘That’s true but he meant those who didn’t change after him’. He was asked: ‘How one shall know they have changed?’ He (Reza) replied: ‘Through what thy narrate that he (prophet) said: ‘Some of my companions will be taken away from my pool on day of resurrection as the camels are taken away from the water, and I will say: O Allah my companions my companions!! I will be answered “you don’t know what they have done after you?” then they will be taken to the left and I will say woe to them’’.Do you see, this is for those who didn’t change after him.
The chain of narration of this Hadith contains Muhammad bin Musa bin Nasr who has been declared weak.
Majlisi narrates that the Prophet (sws) said, “Fortunate are those who saw me and fortunate are the people who met those who saw me.”
Biharal anwar, 22/305
Amali al Sadooq, page 240-241
Reply One: There is nothing therein for the Nawasib to rejoice over
Allow us to quote the original text:
حدثنا أبي (رحمه الله)، ومحمد بن موسى بن المتوكل، ومحمد بن علي ماجيلويه، وأحمد بن علي بن إبراهيم بن هاشم، وأحمد بن زياد بن جعفر الهمداني، والحسين بن إبراهيم بن ناتانه (رضي الله عنهم)، قالوا: حدثنا علي بن إبراهيم بن هاشم، عن أبيه إبراهيم بن هاشم، عن أبي هدبة، عن أنس بن مالك، قال: قال رسول الله (صلى الله عليه وآله): طوبى لمن رآني، وطوبى لمن رأى من رآني، وطوبى لمن رأى من رأى من رآني.
Anas bin Malik narrated that Allah’s apostle said: beatitude for those who saw me, beatitude for those people who saw those who saw me.
There is nothing in this tradition that should bring joy to our opponents. It is obvious that whoever saw the Holy Prophet (s) was lucky but that doesn’t mean that such a person has to be a good pious person or that such a person, by virtue of having seen Prophet (s), is definitely going to paradise irrespective of his deeds. If that was to be the standard, then the Kufar and hypocrites who saw Holy Prophet (s) would equally be entitled to be regarded as good people and guaranteed paradise.
Another aspect of the Hadith is that Anas bin Malik is not reliable according to Shia.
Imam Ali was asked, “Why was Abu Bakr chosen for the caliphate?” He replied, “We saw that Abu Bakr was the most suitable for this affair amongst the people. He was the companion of the Prophet (sws) in the cave and was the second person ever praised by Allah (swt); and the Prophet made him Imam while he (sws) was alive.”
Sharah e Nihjal Balagha, Labin Abi Al-Hadid, 1/332
Ibn Abi al-Hadeed alMutazali was a renowned Sunni-Mutazali scholar and hence a Hadith recorded by a Sunni scholar in his book cannot be advanced to convince Shias.
Imam Ali read the funeral of Hazrat Umar: “I want from Allah to accompany you with your two friends RasoolAllah (sws) and Siddique . Because I heared from the Prophet (sws) saying, “I, Abu Bakr and Umar entered together; I, Abu Bakr and Umar went out together; I, Abu Bakr and Umar ate together.” And I want from Allah to accompany you (Umar) with those two (i.e. the Prophet and Siddique).”
Thus the imam turned to Sahabas and said, “By Allah, I wish Allah made my record of deeds like that of Umar’s”
Kitabe al – Shafi al-Huda, Syed ul – Murtaza and
Talkhis Al – Shafi, Tusi
We have been unable to trace the alleged Hadith therefore it will be considered as a fabrication until the Nawasib quote the actual Arabic wording or provide is with the actual scan.
Ali comments on the sword of Zubair, “How much did this sword bring comfort to Rasool Allah!”
Al-Ihtijaj, Volume 1, Page 380
Of course, had the Nawasib quoted the Hadith in its entirety the second part of the Imam Ali’s statement would have ruined them. Allow us to present the actual wording:
وروي بأنه جيئ إلى أمير المؤمنين برأس الزبير وسيفه فتناول سيفه وقال طالما والله جلى به الكرب عن وجه رسول الله ولكن الحين ومصارع السوء
It has been narrated that someone brought to the commander of believers the head and sword of Zubair, then he (Imam Ali) held the sword (of Zubair) and said: ‘How much this sword brought comfort to Allah’s apostle, but now he is gone and facing a bad end’.
The Hadith is still of no use since there isn’t any chain of narration.
Imam Jaffar Sadiq says, “Ali never charged those that opposed him with apostasy, infidelity or disharmony. Rather he would say that they are our brothers and they tyrannized us.”
Wasail al Shia, 15/83
The Hadith is talking about those that were fooled and not those evil individuals such as Mu’awyia whose hatred towards Ali bin Abi Talib (as) was not hidden from anybody and who crossed all the limits of hatred by introducing the practice of cursing Ali bin Abi Talib (as) from Mosque pulpits and even changed the Sunnah of reciting Talbiyah. In one of the sermons, Imam Ali stated:
Do not fight the Kharijites after me, because one who seeks right but does not find it, is not like one who seeks wrong and finds it.
Hassan bin Ali considered ‘acting upon the way of Khulfai Rashideen’ one of the conditions of peace with Mu’awiya. And in the original manuscript of the book the word ‘Khulfai Saliheen’ has been used.
Mantahi al-amaal, volume 2, page 212
“Mantaha al-Amaal” is a book written by Abbas Qumi who died in year 1940 so basically he falls into the category of modern scholars and this particular tradition was copied by him from the book “Kashf al-Ghuma” written by Ardabeli which book is a collection of Hadiths from Sunni books which makes the Hadith under discussion as yet another Sunni reference.
Reply Two: Why not to talk about another important term of peace treaty according to which Muawiya was asked not to curse Ali (as)
It’s actually our opponents who can never refer to the terms of the peace treaty between Imam Hassan and Muawiya because that will always unveil the dirty character of their spiritual father Muawiya as one of the terms of that very treaty was that Muawiya would not curse Ali bin Abi Talib (as) from pulpits or at least he would not do so within earshot of Imam Hassan (as) and according to Sunni scholars, this condition was never fulfilled.
Some people asked Imam Jaffar Saidq , “O Son of the Prophet! What do you say about Abu Bakr and Umar?” The imam replied, “They were righteous leaders; and they were just; and they died on truth and justice. May Allah have mercy on them till Qayamah.”
Ahqaqul Haq, Shustri, volume 1, page 116
Reply One: The Hadith actually condemns the Shaykhayn
Let us quote the actual wordings:
أنه سأل رجل من المخالفين عن الإمام الصادق عليه السلام وقال: يا ابن رسول الله ما تقول في أبي بكر وعمر؟ فقال عليه السلام: هما إمامان عادلان قاسطان كانا على الحق وماتا عليه فعليهما رحمة الله يوم القيامة ، فلما انصرف الناس قال له رجل من خاصته : يا ابن رسول الله لقد تعجبت مما قلت في حق ابي بكر وعمر! فقال: نعم هما إماما أهل النار كما قال سبحانه ((وجعلناهم أئمة يدعون إلى النار)) وأما القاسطان فقد الله تعالى ((وأما القاسطون فكانوا لجهنم حطبا)) وأما العادلان فلعدولهم عن الحق كقوله تعالى ((ثم الذين كفروا بربهم يعدلون)) والمراد من الحق الذي كانا مستولين عليه هو أمير المؤمنين عليه السلام حيث أذياه وغصبا حقه عنه ، والمراد من موتهما على الحق انهما ماتا على عداوته من غير ندامة عن ذلك ، والمراد من رحمة الله رسول الله صلى الله عليه وآله فإنه كان رحمة للعالمين وسيكون خصما لهما ساخطا عليهما منتقما منهما يوم القيامة
An opposed man (Sunni) asked Imam Jaffar as-Sadiq and said: O Allah’s apostle son what do you say about Abu Bakr and Umar? He replied: they are two Imams Adel and Qaset, they were upon the right, and died on it, therefore may Allah’s mercy be upon them on the Day of Judgment. When the people left, a man from his retinue (Shia) said: O Allah’s apostle son I’m wondering from what you have said about Abu Bakr and Umar! He replied: yes they are two Imams calling for hellfire as Allah said ((And We made them Imams who call to the fire)) 028.041 The Qaset is Allah almighty said ((And as for those who are unjust, they are firewood for hell)) 072.015 and the Adel that because they switched from the truth as Allah almighty said ((Yet those who disbelieve ascribe rivals unto their Lord)) 006.001. What I meant by this was that they were upon the right in that they seized the right of the commander of believers. What I meant by they died on it that they died was on enmity without repentance. What I meant with mercy be upon them that the mercy is Allah’s apostle because he was a mercy to mankind and he will be a rival for them on the Day of Judgment.
Readers can hence see how cunningly Nawasib quote the Shia text and convert words of condemnation into praise. The key Arabic words used in the Hadith have two meanings and perhaps this gave the Nawasib the opportunity to twist and turn the interpretation of the Hadith accompanied with a partial quotation.
The chain is disconnected therefore the tradition is weak.
Ali (may Allah bless his soul) also stated:
”Allah has chosen many people from among the Muslims to approve and extend the divine mission. Allah and His Messenger have conferred the highest status on the first two Caliphs, Abu Bakr (may Allah bless his soul) and Umar (May Allah be pleased with him). I swear by my own life that they occupy the greatest position in the fold of Islam. May Allah have mercy upon them, for they suffered intensely for the sake of Islam. May Allah compensate them for their sacrifices.
Reference: Ibn ul-Muthim, Sharh Nahj ul Balaghaa (Iraan) Page 488
These are not Ibn Maytham’s words rather he has quoted a tradition from famous book “Sifeen” written by Nasr bin Mazahim. Nevertheless the narration is chainless hence weak.
”There is no other person on earth with whose deeds I desire to merge with my deeds, except the man in this coffin (referring to Umar, May Allah be pleased with him )”
Reference: This has been recorded by many Shia scholars:
Sayyid Murtadha in Kitab ush Shaafee, (Page 171)
Aboo Jafar at-Toosee in Talkhees ash Shafee (Iran: Volume 2, Page 428)
Ibn Babwee, Ibn Abee’l-Hadeed and Sudooq in Ma’ani ul Akhbaar (Iran: Page 117)
This is a Sunni text that can be found in various orthodox Sunni works such as:
Reply Two: Even Sunni version of this tradition is weak
This tradition has been declared as weak by Sunni scholars, such as Ahmad Shakir, in the footnote of Musnad Ahmad and Darqutni in al-Elal.
Even in a Shia source i.e. Ma’ani al-Akhbar, by Shaykh Seduq, it has been recorded through a weak chain as the chain includes Muhammad bin Sinan. Therefore it seems that this tradition which is otherwise recorded in orthodox Sunni books got smuggled into Shia books by mistake probably by Muhammad bin Sinan who may have heard it from Sunnies.
Moreover it is found in another Shia book that Ali (May Allah be pleased with him) said:
”The best men in the community after the Prophet (peace be upon him) are Abu Bakr (May Allah be pleased with him) and Umar (May Allah be pleased with him).”
Reference: Sayyid Murtadha, Kitaab ush Shafee (Volume 2, Page 428).
Remember that Sharif Murtadha wrote the book as a refutation to a book written by a Sunni scholar Abduljabar al-Mutazili. Sharif Murtada was quoting Abduljabar al-Mutazili whilst refuting him, so basically it’s a statement that has come from Abduljabar and not from Sharif Murtada.
The (s) said to Hafsa : I confide to you a secret…She replied: yes what is it? He (prophet) said: Abu Bakr will accede to the caliphate after me… She asked: who told you this? He said: Allah.
book of shia : ‘tafsir al-qummi, edn. najaf 1387 a.h., 2 : 376 (chapter al-tahrim)
The cunning Nawasib can never bear the complete tradition because the remainder part actually unveils the culprits that were around the Holy Prophet (s). Let us quote the complete reference:
وأنا افضي إليك سراً فإن أنتِ أخبرتِ به فعليك لعنة الله والملائكة والناس أجمعين فقالت نعم ما هو ؟ فقال إن أبابكر يلي الخلافة بعدي ثم بعده أبوك فقالت من أخبرك هذا ؟ قال الله أخبرني فأخبرت حفصة عائشة من يومها ذلك وأخبرت عائشة أبا بكر فجاء ابو بكر الى عمر فقال له ان عائشة أخبرتني عن حفصة بشيء ولا أثق بقولها فاسأل انت حفصة فجاء عمر الى حفصة فقال لها ما هذا الذي أخبرت عنك عائشة فأنكرت ذلك قالت ما قلت لها من ذلك شيئاً فقال لها عمر ان كان حقاً فأخبرينا حتى نتقدم فيه فقالت نعم قد قال رسول الله ذلك ، فاجتمع أربعة على ان يسموا رسول الله
The Prophet said to Hafsa: ‘I confide to you a secret that, should you reveal it to anyone then Allah’s, the angels and mankind’s curse shall be upon you’. She replied: ‘Yes what is it?’ He (Prophet) said: ‘Abu Bakr will accede to the caliphate after me and then your father after him’. She said: ‘Who told you this?’ He replied: ‘Allah has told me this’. Then Hafsa revealed the secret to Ayseha on the same day, thus Ayesha told Abu Bakr, then Abu Bakr went to Umar and said: ‘Ayesha told me something from Hafsa but I don’t trust her (Ayesha), therefore you inquire from Hafsa’. Umar went to Hafsa and said: ‘What is it that Ayesha which is narrating from you?’ Hafsa denied it and said: ‘I said nothing to her’. Umar said: ‘If it is true then tell all of us, we would take action regarding it (caliphate)’. She replied: ‘Yes Allah’s apostle said so’. Then, the four persons gathered in order to poison Allah’s Apostle.
Could the Nawasib kindly enlighten us as to why thy use this tradition to prove the legitimacy of Abu Bakr’s caliphate? Rasulullah (s) foretold to Hafsa that Abu Bakr would become Caliph after him followed by Umar. Nowhere in the text are we told that Rasulullah (s) expressed his pleasure at this, rather he (s) was merely through divine knowledge relaying a fact of history that the Shaikhayn would succeed him as heads of state after him (s). It portrays Hafsa as a major transgressor who disclosed the scret despite being warned of the eternal wrath for doing so. Had the Sheikhs interpreted the tradition as nawasib allege, namely Rasulullah (s) was happily bestowing caliphate on them, they would have sat down in a content state, but as per this tradition they did not, they took action to take power by poisoning Rasulullah (s).
In any case, the tradition is useless since it is Mursal.