Yasir al-Habis answers to Abdulhusayn al-Musawi February 12, 2012 at 5:25 pm | Posted in Exposing author of al-Murajiat, On books and authors | Leave a comment        1 Votes

Shaykh of rafida Abdulhusayn al-Musawi filled his book “al-Murajiat” with all kinds of outrageous lies and distortions. In his famous letter, which we have discussed in the details, he ascribed a lot of known people to the shia sect. Amongst them was Sherik an-Nakhai

Let us quote polular shia dog Yasir al-Habib answer to the claim of Abdulhusayn that Sherik was shia.

At his official site, al-Habib said:

خبيثا ناصبيا كان بل شيعيا يكن لمTranslation:

HE WASN’T SHIA, BUT HE WAS NASIBI KHABITH!

Yasir al-Habis answers to Abdulhusayn al-Musawi

February 12, 2012 at 5:15 pm | Posted in Exposing author of al-Murajiat, On books and authors | Leave a comment        2 Votes

Shaykh of rafida Abdulhusayn al-Musawi filled his book “al-Murajiat” with all kinds of outrageous lies and distortions. In his famous letter, which we have discussed in the details, he ascribed a lot of known people to the shia sect. Amongst them was Hakim Naysaburi (rahimahullah).

Let us quote polular shia dog Yasir al-Habib answer to the claim of Abdulhusayn that Hakim was shia.

At his official site, al-Habib said:

من – – النيسابوري الحافظ محمد بن الله عبد بن محمد الله عبد أبو وهو الحاكم إنمن ولا قريب من لا بالتشيع له علاقة ولا ومحدّثيهم، حفّاظهم وكبار مذهبهم أعلام!بعيد

Hakim – he is Abu Abdullah Muhammad ibn Abdullah ibn Muhammad al-Hafidh an-Naysaburi – from their scholars of their (sunnis) mazhab, from their greatest huffaz and their hadith masters, THERE IS NO TIES BETWEEN HIM AND TASHAYU NOT FROM THE CLOSE NOR FROM THE FAR AWAY.

Abdulhussain al-Musawi answers to Abdulhussain al-Musawi January 27, 2012 at 8:02 pm | Posted in Exposing author of al-Murajiat | Leave a comment        Rate This

Salaam alaikum.

Noticed one interesting point in book “al-Murajiat” (Muasasat Wafa). And want to share with muslims. Indeed about such people like Abdulhussain it was said: He is more misguided than his domestic donkey.

This shia in his book in letter number 16 said:

25. Zayd ibn al-Habab Abul-Hasan al-Kufi al-Tamimi

Ibn Qutaybah has included his biography among those whose biographies he has included among Shi`a dignitaries in his work Al-Ma`arif. Al-Thahbi has mentioned him in his Al-Mizan describing him as “pious trustworthy truthful.” He indicates his being vouched as trustworthy by Ibn Ma`in and Ibn al-Madini. He has quoted Abu Hatim and Ahmed describing him as truthful adding that `Adi has said: “He is one of the reliable Kufi

traditionists whose trustworthiness is never doubted.” Muslim has relied on his authority. Refer to the latter’s sahih containing his hadith as narrated by Mu`awiyah ibn Salih al-Dahhak ibn `Uthman Qurrah ibn Khalid Ibrahim ibn Nafi` Yahya ibn Ayyub Saif ibn Sulayman Hasan ibn Waqid `Ikrimah ibn `Ammar `Abdul-`Aziz ibn Abu Salma and `Aflah ibn Sa`id. His hadith is quoted by Ibn Abu Shaybah Muhammad ibn Hatim Hasan al-Hulwani Ahmed ibn al-Munthir Ibn Namir Ibn Karib Muhammad ibn Rafi` Zuhair ibn Harb and Muhammad ibn al-Faraj.

Now keeping all this in mind, let us check bio of other narrator that Abdulhussain give few pages after. He said:

71. Fadil ibn Marzuq al-Aghar al-Ruwasi al-Kufi Abu `Abdul-Rahman

Al-Thahbi mentions him in his Mizan and describes him as a well-known Shi`a quoting Sufyan ibn `Ayinah and Ibn Ma`in testifying to this fact. He quotes Ibn `Adi saying that he hopes there is nothing wrong with the hadith he narrates then he quotes al-Haytham ibn Jamil saying that the latter once mentioned Fadl ibn Marzuq once and described him as “one of the Imams of guidance.”

In his Sahih Muslim relies on the authority of Fadil’s ahadith which deals with prayers as transmitted by Shaqiq ibn `Uqbah and with zakat by `Adi ibn Thabit. His hadith dealing with zakat as recorded by Muslim is transmitted by Yahya ibn Adam and Abu Usamah. In the sunan his hadith is quoted by Waki` Yazid Abu Na`im `Ali ibn al-Ja`d and many peers. Zayd ibn al-Habab has in fact lied regarding what he attributed to him of hadith dealing with the appointment of `Ali (a.s.) as Amr by the Prophet (p.b.u.h.). He died may Allah have mercy on him in 158.

So as real hypocrite and liar, this Abdulhussain praises Zayd ibn al-Habab when it suitable to him, but when he sees something from him which contradicts his rafidi beliefs, he accuse him in lie.

What else can we do expect laugh at this ignorant liar al-Musawi?

Another “flaws” from Abdulhusayn October 12, 2011 at 5:16 pm | Posted in Exposing author of al-Murajiat | Leave a comment        Rate This

Slave of Husayn, Sharafutdin of Rawafidh al-Musawi in his book “Nass wal-Ijtihad” (p 483) said:

مولاه : : ” كنت من وآله عليه الله صلى قوله وتواتر صحيحه من الإيمان كتاب في مسلم وأخرجهعاداه من وعاد والاه من وال اللهم مولاه “ فعلي

And it was narrated by Muslim in his book “al-Eman” from his Sahih: and it is tawatur saying of prophet (sallalahu alaihi wa ala alihi): Whom I am mawla Ali is his Mawla, O Allah befriend to those who would befriend him and enemy to those who would be enemy for him”.

One question. Where is this hadith in Muslim? May be its version of Muslim which was printed in the “Holy” city al-Qum? Because I couldn’t locate this hadith in mentioned place.

At the page 513 of the same book, this slave of the creation, said:

متصلا مسندا صحيحيهما في ومسلم البخاري أخرجه الذي الحديث فيه فروى العاص بن عمرو وأمالي . : : ” ليسوا طالب أبي آل ان يقول وآله عليه الله صلى الله رسول سمعت قال العاص بن بعمرو

المؤمنين وصالح الله وليي انما ، “ بأولياء

As for Amr ibn al-As, he narrated about this hadith which was transmitted by Bukhari and Muslim in their Sahihs with connected chain till Amr ibn al-As, which said: I heard prophet (sallalahu alaihi wa alihi) said: “The family of Abu Talib are not closer to me, indeed my wali is Allah and other believer”.

1) I couldn’t find hadith with mentioned text in Bukhari.

2) In Muslim it came in different form than this slave of Husayn mentioned.

قيس  215 عن خالد أبي بن إسمعيل عن شعبة حدثنا جعفر بن محمد حدثنا حنبل بن أحمد حدثنيأبي آل إن ألا يقول سر غير جهارا وسلم عليه الله صلى الله رسول سمعت قال العاص بن عمرو عن

المؤمنين وصالح الله وليي إنما بأولياء لي ليسوا فلانا يعني

‘Amr b. ‘As reported: I heard it from the Messenger of Allah (may peace be upon him) quite audibly and not secretly: Behold! the posterity of my fathers, that is, so and so, are not my friends. Verily Allah and the pious believers are my friends.

Contradictions of shia scholars April 22, 2011 at 1:41 am | Posted in Exposing author of al-Murajiat, Exposing shia lies | 1 Comment   

     2 Votes

If it had been from other than Allah, they would have found many inconsistencies in it.

Shia known and famous pop-star Abdulhusayn al-Musawi al-Kadhab in his famous shia book “al-Murajiat” listed 100 names of narrators, which were allegedly shias, which were relied upon by Islamic scholars. We have answered to that letter in details. Among many people, Slave of Husayn mentioned imam Yahya ibn Saeed al-Qattan, as if he was shia. (See #95, in that letter).

However other shia author Adil Kamal Abdullah in the book “Dinu an-Nawaseeb” included imam Yahya ibn Saeed al-Qattan among nawaseeb!

So ya rafidah! Was imam al-Qattan faithful shia or nawaseeb?!!!

Allah was afraid of someone’s harm? February 4, 2011 at 6:29 pm | Posted in Exposing author of al-Murajiat | Leave a comment        Rate This

Book: Al-Murajiat.

Author: Abdulhusayn Al-Musawi.

He said:

I personally have a nice and more precise point. When the Almighty applied the plural rather than the singular form as many do then those who hated `Ali as well as all those who were envious of and in competition with Banu Hashim would not be able to tolerate hearing it in the singular form for they would then be unable to hide the truth or water it down. Because of their desperation they might even do something quite harmful to Islam. It is quite possible that it was for this reason that the verse was revealed in the plural form though applied to the singular: in order to avoid the harm resulting from disgracing those folks.

On tashayu of Sherik and Wakiah August 15, 2010 at 8:04 pm | Posted in Exposing author of al-Murajiat | Leave a comment        Rate This

Salam alaikum.

In his famous letter with 100 names of shia narrators, Abdulhussain mentioned many names among them such aimma like Wakia and Sherik ibn Abdullah.

For people who are familiar with shia faith in sifaat, it’s clear that modern rafidah are upon the way of mutazila and jahmiya.

Let us see minhaj of these two imams in the questions of sifaat.

Imam Daraqutni narrated in his book “Kitabus Sifaat”:

#62, p 59 – …. from Ahmad ibn Dawaraqi: “I heard Wakiah (ibn al-Jarrah) said: “Leave these ahadeth (in sifaat) as they came, and don’t say: How is that? And (don’t say): And why is in this way?”

Compare these with modern shia understanding of sifaat! When after such questions they are changing meaning of sifaats as they wish!

#65, p 61 – …Abbad ibn al-Awwam said: “Sherik ibn Abdullah came to us, (and we addressed to him: O Abu Abdullah!) here we have a group of mutazila, they rejecting these ahadeth “Allah descend to the heaven” and “people of heaven would see their lord”. Upon that Sherik narrated us 10 ahadeth in these meaning, and said: “As for us, we took our religion from children of tabein, (and they) from companions of prophet (sallalahu alaihi wa ala alihi wa sallam)! And from whom those (mutazila) took their religion?”.

Ajurri in his “Shariah” gave us another testimony that Sherik for sure was far from rafidah, may Allah disgrace their faces.

He reports (p 124, n 282, Darul Kutub al-Ilmiyah) that when murjia were mentioned in presense of Sherik, he said: “They are most wicked group. AND IT IS ENOUGH FOR YOU (AS AN EXAMPLE) WICKEDNESS OF RAFIDAH, but this (group) lies upon Allah”.

Hadeeth: “O `Ali! I am superior to you due to my being a Prophet August 3, 2010 at 6:22 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: “O `Ali! I am superior to you due to my being a Prophet while you are superior to all other people due to seven merits: You are the foremost among them to believe in Allah the most just in fulfilling Allah’s Promise the most obedient to the Commandments of Allah the most equitable the most fair in dealing with the public the most far-sighted in

all issues and the one who enjoys the highest status in the sight of Allah.” (Murajiat, letter 48, hadith #40).

This narration is pure fabrication (“Silsila ad-daeefa” #4912;  Shawkani “Fawaid al-majmua” #344)

It was narrated by ibn Asakir in “Tareeh madinatul dimashk” (42/58, shamela) and Abu Nuaym in “Hilliyatul awliya” (1/65-66) from Muaz. In the chain Bishr ibn Ibrahim al-Ansare, and he was liar. Uqayli said about him: “Narrated fabrications from al-Awzai”. Ibn Adi said: “In my view he is from those who fabricated stories”. Ibn Hibban said: “Fabricated ahadeth upon truthful” (“Mizanul itidal” 1/311/#1181).

Suyote in “Leal al-masnua” (1/296-297, shamela) quoted hadith with close wording. In the chain group of abbasi caliphs, and their status like narrators is unknown for me. Also in the chain Hassan ibn Ubeydullah al-Abzari (الابزارى). Ibn Jawzi in “al-Mawdoat” (1/344) said he was liar.

Ibn Asakir narrated it via way: Abu Saeed Amr ibn Uthman ibn Rashid as-Sawaq – Abdullah ibn Masood ash-Shame – Yasin ibn Muhammad ibn Ayman from Abu Hazim from ibn Abbas. Yasin ibn Muhammad is abandoned (“Mizanul itidal” 4/358/#9442).

Hadeeth: Ali! You possess seven qualities about which nobody can dispute with you: You are the first to truly believe in Allah the most just in fulfilling Allah’s Promise the most obedient to Allah’s Commandments the most compassionate to the public the most informed of all issues and the highest among them in status.” (Murajiat, letter 48, hadith 40).

This narration is pure fabrication (“Silsila ad-daeefa” #4913).

Abu Nuaym in “Hilliyah” (1/66) narrated it also from Abu Saeed al-Khudri . Ibn Arraq al-Kinani in “Tanziru sharia” (1/352/#32) said: “In it Usamah ibn Muhammad, one from the accused in inventing”.  Yahya ibn Maeen said he’s liar. Daraqutni said he’s abandoned (“Mizanul itidal” 3/68/#5631).

Hadeeth: “”The nation will turn treacherous to you August 1, 2010 at 6:54 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment   

     4 Votes

Hadeeth: “”The nation will turn treacherous to you; you shall live adhering to my nation and will fight for my sunnah; whoever loves you loves me too and whoever hates you hates me too and this (`Ali’s beard) will be drenched with blood from this (`Ali’s head).” (Murajiat Letter 48, hadith #38).

Hakim narrated it in “Mustadrak” (#4686) without full chain, directly from Hayan Al-Asde from Ali. It’s impossible to check it. I found part of this hadith along with chain in “Kamil fi duafa” (5/194). It was narrated by Ali ibn Nazaar – Ziyad ibn Abu Ziyad al-Asde – Hayan – Ali: “You would live upon my nation, and will fight for my sunnah; whoever loves you loves me too and whoever hates you hates me too”. In the chain Ali ibn Nazaar. Ibn Maeen said that his ahadeth are nothing. Azdi said he’s extremely weak (“Mizanul itidal” 3/159/#5957).

Part of this hadith was narrated in separate form. There are 3 ways of transmission for words “The nation will turn treacherous to you”. And they are weak. (“Silsila ad-daeefa” 4905).

Way of transmission #1.

It was narrated by al-Hakim ibn Jubayr from Ibrahim an-Nakhai from Alqama from Ali. Ibn Jawzi in “Ilal al-mutahaniya” (1/244/#390) said: “Daraqutni said: “Hakim ibn Jubayr stated alone in narrating this from an-Nakhai. Ahmad said: Hakim is daeef al-hadith. As-Saade said he’s liar”.

Way of transmission #2.

It was also narrated by al-Hakim in “Mostadrak” (#4676), Hatib in “Tareeh” (11/216) and Harith in “Musnad” (as it quoted ibn Hajar in “Matalibul aliya”) via chain: Hashim from Ismail ibn Salim from Abu Idris al-Awde from Ali.

Analyses: 1) Hashim, that’s Hashim ibn Basheer, thiqat but known for tadlis (“Mizanul itidal” 4/306/#9250), and this hadith he transmitted in /muanan/ form, without making clear that he heard it himself.

2) Abu Idris al-Awde. Bukhari in “Kunya” (p 5/#26) said that this Abu Idris seen ibn Zubayr, and from him narrated Abu Maslamat. I couldn’t find sufficient information regarding this narrator. But then I checked bio of next narrator after him, Ismail ibn Salim, in “Tahzib al-kamal”. Between his shuyukh, imam Mizzi mentioned Yazid ibn Abdurrahman, Abu Idris al-Awde. Ibn Hajar in “Taqrib” (#7746) said he’s maqbool. In “Tahzib at-tahzib” (11/302) it’s written that ibn Hibban included him in “Thiqat”, and Ijli also authenticated him. However both of them known for lenience in taskhih of unknown narrators. That narrator is most likely unknown. Allah knows best.

Way of transmission #3.

Uqayli in “Duafa al-kabir” (4/8/#1561) narrated it via chain: Kamil Abul Ala from Hubayb ibn Abu Thabit from Thalaba ibn Yazeed al-Hamani from Ali.

Kamil Abul Ala was weak. Ibn Maeen said he’s thiqat, Nasai said: Not strong. Ibn Hibban said: “He was from those people who corrupted chains, and raised mursal reports, and didn’t understand than themselves” (“Mizanul itidal” 3/400/#6929).

Hubayb ibn Abu Thabit was upright narrator, but known for tadlis, and he narrated this hadith in /muanan/ form.

Thalaba ibn Yazeed was under question, and he’s not for people who should be rely on (Bukhari “Tareeh al-kabir” 2/174/#2103). He was extreme shia, Nasai said he’s thiqat (“Mizanul itidal” 1/371/#1391).

Bazzar in his “Mosnad” (#869, shamela) narrated it via chain: Ali ibn Qadam – Sherik – Ajlah – Hubayb ibn Abu Tabit – Thalaba ibn Yazeed.

Ali ibn Qadam was extreme shia and weak. Yahya said he’s weak. Ibn Sad said: “Munkar al-hadith” (“Mizanul itidal” 3/150/#5909) .

Sherik ibn Abdullah upright narrator, with extremely bad memory.

Ajlah ibn Abdullah was shia, saduq ishAllah. Abu Hatim said he’s not strong. Nasai said he’s weak (“Mizanul itidal” 1/78/#274).

Abu Nuaym in “Dalail” narrated it via two chains, but both them ending with link: Hubayb ibn Abu Thabit from Thalaba.

Hadeeth: The foremost in testifying (to the Prophets’ truth) are three August 1, 2010 at 4:22 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: “”The foremost in testifying (to the Prophets’ truth) are three: Habib al-Najjar the believer implied in Surat Yasin who said: `O my people! Follow the Messengers (of God);’ Izekiel [whose name means "Strength of God" - tr.] the believer from the family of Pharaoh who said: `Do you intend to kill a man just for saying that his Lord is Allah? ‘ and `Ali ibn Abu Talib who is superior to all of them.” (Murajiat Letter 48, hadith #36).

This hadith is invented. (“Silsila ad-daeefa” 355; “Minhaj as-sunna” 5/26).

It was narrated by al-Qatyi in additions to “Fadhail as-sahaba” (#1072), by Abu Nuaym in “Maarefatus sahaba”, ibn Asakir in “Tareeh madinatul dimashk” (42/313). In the chain Amr ibn Jamia al-Basre. I couldn’t find man with such nisba, most likely talk is about Abu Uthman Amr ibn Jamia al-Koofe. He was accused in lie by Ibn Maeen and ibn Adi. Bukhari said: “Munkar al-hadith”. Daraqutni said: “Abandoned” (“Mizanul itidal” 3/251/#6345).

Hadeeth: The foremost (among believers) are three August 1, 2010 at 3:45 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: The foremost (among believers) are three: Joshua son of Nun [of the tribe of Ephraim - tr.] who was the foremost to believe in Moses the believer implied in Surat Yasin [Chapter 36 of the Holy Qur'an] who was the foremost to believe in Jesus and `Ali ibn Abu Talib who was the foremost in believing in Muhammad (sallalahu alaihi wa ala alihi wa sallam). (Murajiat Letter 48, hadith #36).

This narration is extremely weak. (“Silsila ad-daeefa” 358). It was narrated by Tabarani from ibn Abbas, al-Heythami said in “Majmau zawaid” (#14598): “In it (it’s mean chain) Hussaid ibn Hasan al-Ashqar, he was authenticated by ibn Hibban, and weakened by majority. Other narrators people, whose ahadeth are hasan or saheeh”. Badrutdin al-Ayni in “Umdatul Qari” (16/27) said: “In the chain Hussain ibn Hasan al-Ashqar, and he’s weak”. Ibn Kathir in his commentary (6/574, shamela) said: “And this hadith is munkar, it’s not known from any way other than from Hussain al-Ashqar, and he’s shia, abandoned, and Allah knows best”. Suyote in “Durr al-mansur” (7/52) quoted this hadith from Tabarani and ibn Mardaweyh, and noticed its weakness. It was also weakened by hafidh Zaynutdin al-Iraqi.

From myself I have to notice that in the chain of Tabarani (al-Kabir, vol 11, #11152, shamela), next to al-Ashqar, we can see Hussain ibn Abu Sarra al-Asqalani. He was accused in lie by his own brother, and Abu Aruba al-Harrani. Abu Dawud said he’s weak (“Mizanul itidal” 1/536/#2003).

Hadeeth: “O `Ali! There is a resemblance in you to Jesus.. July 31, 2010 at 6:16 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Rafidi said:

Consider his statement peace be upon him and his progeny “O `Ali! There is a resemblance in you to Jesus (a.s.) who was hated by the Jews to the extent that the latter even cast doubts about his mother’s honour and loved by the Christians to the extent that they attributed to him a status which is not his.” (Murajiat Letter 48, hadith #35).

Hadith is weak (“Silsila ad-daeefa” #4842, 5626).

Narrated by Nasai in “Khasais” (#103), Ajurri in “Shariat” (#1960, shamela), Abdullah in “Musnad” (#1376, shaykh Arnawut said: Chain is weak), Hakim in “Mustadrak” (#4622, Dhahabi noticed that ibn Maeen weakened narrator Hakim ibn Abdulmalik), Toose in “Mustahraj” (#119), Bukhari in “Tarih al-kabir” (3/281), Abu Nuaym in “Tareh al-khulafa” and others. Chain of this hadith is going in this way: al-Hakim ibn Abdulmalik – al-Hasir ibn Husirat – Abu Sadiq – Rabia ibn Najat – Ali.  Al-Heythami in “Zawaid” (#14762) said: “Narrated Abdullah, Bazzar in short, and Abu Yala in more complete form. In the chain of Abdullah, and Abu Yala – Hakim ibn Abdulmalik and he’s weak. And in the chain of Bazzar – Muhammad ibn Kathir al-Qurashe al-Kofe, and he’s weak“. Dhahabi in “Mizanul itidal” (2/45/#2758) noticed that Rabia isn’t known, and Abu Sadiq narrated munkar story from him. Other narrator al-Harith ibn Husirat was upright but shia.

Hadeeth: Whoever wishes to discern Noah’s determination July 31, 2010 at 2:07 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Abdulhussain said:

Consider his statement peace be upon him and his progeny “Whoever wishes to discern Noah’s determination Adam’s knowledge Ibrahim’s clemency Moses’ discretion Christ’s asceticism then let him look unto `Ali.” This is recorded by

al-Bayhaqi in his Sahih and by Imam Ahmed ibn Hanbal in hisMusnad. (Letter 48, hadith #34).

Here we have another clear example of shia lies. First of all there is NO SUCH BOOK like “Sahih” of Beyhaki, he had “Sunnan”, this shia abdulhussain named it saheeh to mislead people, so they can think this hadith is saheeh.

Second. this hadith isn’t present in the book of Ahmad or Beyhaki, as said shaykh Uthman al-Khamis (hafizuhullah). That’s why this shia abdulhussain didn’t point to direct reference in those books. And we suppose to believe that he was debating with sunni shaykh?!! Which sunni shaykh can close eyes to such blatant lie?! Laanatullahi alal kazibin! SubhanAllah! If I would shia, I would announce my innocence from such liar like abdulhussain al-mosawi! But what we can see?!! Shias praising him daily and nightly, and spreading his book in all possible languages.   SubhanAllah! How is it possible to call people to SO CALLED true faith by lies, misquotations and accusations!!?

Ibn Muttahar al-Hilli gave similar hadith in his “Minhaj al-karamah: “Whoever wants to look at a person who alike Adam in knowledge, Noah in taqwa, Ibrahim in clemency, Moses in merit, Isa in worship, let him look to Ali”.

Shaykhul-Islam said it’s invented lie in “Minhaj as-sunna” (5/510). Ibn Kathir quoted hadith with close text in “Bidaya wa nihaya” (7/369) and said: “Extremely rejected, chain isn’t authentic”. Shaykh Albani said hadith is fabrication (“Silsila ad-daeefa” #4903).

Ibn Asakir narrated it in his history (12/ 140/ 2), in the chain Abu Amr al-Azdi, he’s unknown. In “Leal al-masnua” it was quoted from Hakim, and there he’s Abu Umar al-Azdi. Ibn Jawzi said: “(Hadith) invented, Abu Umar abandoned”. Most likely talk was about Hafs ibn Sulaiman Abu Umar al-Azdi, he was accused in lie by Saje and others.

There are two other ways, in one of it Abu Dawud al-Ame`e, he was accused in lie by ibn Maeen, and in other Abu Haroon alAbde Imarat ibn Juawayn, shia, abandoned, accused in lie. Ibn Arraq mentioned other way from ibn Abbas, in it Muasar ibn Yahya an-Nahdi, Dhahabi in “Mizan” said that he’s unknown, and he narrated false story, this one.

Ibn Asakir narrated similar hadith from Anas (12/ 133/ 2, and 42/289 shamela), and then noticed: “This hadith is munkar, Abu Ahmad al-Makke is unknown”. (Information quoted from “Silsila ad-daeefa” with abridgment).

Hadeeth: “It is written on the gate of Paradise… July 31, 2010 at 1:17 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: “It is written on the gate of Paradise: `There is no god but Allah Muhammad is the Messenger of Allah `Ali is the Brother of the Messenger of Allah.’”

Abdulhussain Sharafulrafd al-Mosawi gave this hadith in his letter 48, under the number 32.

Hadith is pure invented lie without single doubt.  (“Silsila ad-daeefa” #4901)

This narration was transmitted by al-Qatiy in the additions to “Fadhail as-sahaba” (#1134), ibn Asakir in his history from the way of Tabarani (42/59), Hatib in “Jamiu tafriq” (1/455),  ibn Adi in “Kamil” (6/83/#1616).

In “Fadhail”, “Kamil” chain run in this way: Sulaiman ibn Rabia an-Nahdi al-Kofe, narrated to me: Kadah ibn Rahmat, which said: narrated to me Muasar from Atiyah from Jabir.

1) Sulaiman ibn Rabia, he was abandoned by Daraqutni, who said he’s weak (“Mizanul itidal” 2/207/#3459).

2) Kadah ibn Rahmat. Azdi and others said he was liar (“Mizanul itidal” 3/399/#6927).

3) Atiyah Awfe weak in accordance to majority.

In the “Jamiu tafriq”, history of ibn Asakir, and “al-Awsat” of Tabarani chain runs in this way: Muhammad ibn Uthman ibn Abu Shayba – Zakariya ibn Yahya al-Kisai – Yahya ibn Salim – Ashath ibn am al-Hasan ibn Salih – Muasar ibn Kidam – Atiyah Awfe – Jabir.

1) Muhammad ibn Uthman disputed, he was accused in lie by ibn Khirash and Abdullah ibn Ahmad.

2) Zakariya ibn Yahya. He’s weak. Ibn Maeen said: Bad man narrated bad ahadeth. Nasai and Daraqutni said he’s abandoned (“Mizanul itidal” 2/75/#2890).

3) Yahya ibn Salim was weak, that’s view of Daraqutni (“Mizanul itidal” 4/377/#9513).

4) Ashath ibn um al-Hasan, weak. Al-Heythami said he’s weak (“Majmau zawaid” #14656).

5) Atiyah weak in accordance to majority.

Hadeeth: “O `Ali! Nobody is permitted to remain in the state of janaba… July 30, 2010 at 5:03 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: “O `Ali! Nobody is permitted to remain in the state of janaba other than I and you.”

Abdulhussain gave it as hadith #30, in his letter 48.

Shaykh Albani said it’s weak in “Daeef al-jami” (#6402).

Hadith from Abu Saeed al-Khudre.

Ibn Kathir said in his commentary to Quran (2/274, and 2/312 shamela) :

الخدري سعيد أبي عن عطية، عن حفصة، أبي بن سالم حديث من الترمذي، عيسى أبو رواه ما أما : غيري: المسجد هذا في يجنب أن لأحد يحل لا علي، يا وسلم عليه الله صلى الله رسول قال قال

ضعيف. عطية وشيخه متروك، هذا سالما فإن يثبت؛ لا ضعيف حديث إنه أعلم  وغيرك والله .

“As for the hadith that was narrated by Tirmizi from Salim ibn Abu Hafs from Atiya from Abu Saeed al-Hudre, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “O `Ali! Nobody is permitted to remain in the state of janaba in this mosque other than I and

you”. This hadith is weak, not established. This Saleem is abandoned, and his shaykh Atiya was weak, and Allah knows best”.

We already talked about Atiya in details here. As for Salim. Falathi said: “Weak, extreme in tashayu”. Ibn Maeen authenticated him. Nasai said: “Not thiqat” (“Mizanul itidal” 2/110/#3046).

We should noticed that Tirmizi said that this hadith is hasan, but he known as lenient in matters of authentication.

Abu Hafs Umar ibn Ali, known like ibn Mulaqun in his “Qayatul sul fi khasais Rasul, sallalahu alaihi wa sallam” (p 38) said:

متهمان شيعيان جدا ضعيفان وهما العوفي وعطية حفصة أبي بن سالم ففيه نظر حسنه وفي

“His saying that it is good is under question, in its chain Salim ibn Abu Hafs and Atiya Awfi, and they are accused, extremely weak shias”

These two narrators also present in the chain in book of Abu Yala (#1042, editor shaykh Hussain Sulaim Asad said chai is weak), and “Tarih madinatul dimashk” (42/140) of ibn Asakir.  Ibn Asakir transmitted it via slight different chain, where instead of Salim, Kathir al-Now narrating from Atiya. However this Kathir is even worse than Salim.  Nasai and Abu Hatim said he’s weak. Ibn Adi noticed that he was extreme in tashayu (“Mizanul itidal” 3/402/#6930). Wakiya in “Ahbarul Gudat” (p 301, shamela) narrated it from Muhammad ibn Abdurrahman ibn Abu Layla from Atiya. This man was upright, but he had extremely bad memory (“Mizanul itidal” 3/613/#7825).

Hadeeth from Sad ibn Abi Wakkas.

It was narrated by al-Bazzar, Al-Heythami in “Majmau zawaid” (#14679) said: “Narrated by al-Bazzar, I don’t know Harajat, and other narrators are thiqat”. I couldn’t find this in book of al-Bazzar, but I seen it in “Leal al-Masnua” of Suyote (1/323). It runs: al-Bazzar – Ibrahim ibn Saeed al-Jawhare – Ismail ibn Abi Uways – his father – al-Hasan ibn Zayd – Harajat ibn Sad – his father.

Scholars differed in Ismail and his father. Ibn Maeen said: Ismail and his father use to steal narrations. Nasai said that Ismail was weak. Nadr ibn Salamah al-Marwaze said Ismail was liar (“Mizanul itidal” 1/222/#854).  His father Abdullah ibn Abdullah ibn Abu Ammar, Abu Uways also was criticized. Ahmad and Yahya said he’s weak. It was also

reported that Yahya said he’s saduq. Ibn Madini said that he was weak in the eyes of his (ibn Madini’s) companions. Abu Dawud said: Salihul hadith (“Mizanul itidal” 2/450/#4402). I am not quiet sure who is al-Hasan ibn Zayd, if that’s ibn Zayd ibn a-Hasan ibn Ali al-Alawe, he was weak in the eyes of ibn Maeen (“Mizanul itidal” 1/492/#1850). As for Harajat, then I couldn’t find any information about his reliability in the books on rijal.

Hadeeth from Jabir ibn Abdullah.

It was narrated by ibn Asakir in his history (42/139) as a part of longer hadith, as if prophet sallalahu alaihi wa ala alihi wa sallam, said to Ali: It’s permitted for you in the mosque things that permitted to me.

In the chain Haram ibn Uthman. Malik and Yahya said: Not thiqat. Ahmad said:  People left narrating from him. Shafei and others said: It’s haram to narrate from Haram. Ibn Hibban said: “Qal`iya fi at-tashayu, fabricated chains, and raised mursal reports” (“Mizanul itidal” 1/468/#1766).

Hadeeth from Umm Salamah.

Something similar was narrated by ibn Abu Shaiba from Umm Salamah, as it quoted by Suyote in “Leal al-masnua” (1/323). Text is following: “…. this mosque isn’t permitted (to pass) by junub or menstruating except by prophet, his wifes, Ali and Fatima…”. In the chain Majduh al-Huzale ( الهذلي Suyote quoted Bukhari words on him: He’s under .(مجدوحthe question. From Umm Salamah it was narrated by Jaseera bintul Dajaja, and she was weak. Beyhaki said: Fiha nadhar (she is questionable), Bukhari said: She has ajaib (odd, strange stories) (“Mizanul itidal” 1/399/#1481).

Beyhaki narrated in “Sunnan al-Kubra” (#13180) from Umm Salamah: “..Mosque is forbidden for all menstruating from women, and all junud from men, except for Muhammad and his ahlalbayt, Ali, Fatima, Hasan and Hussain”.

In the chain Ata ibn Moslem. Ibn Maeen said: There is no problem in him, and his ahadeth munkeer. It was also narrated that he said about him: Thiqat. Abu Dawud said: He’s weak (Mizzi “Tahzuib al-kamal” 20/#3940). Other problem in the chain is Ismail ibn Umeyah, he was weak per Daraqutni (“Mizanul itidal” 1/222/#851). And here from Umm Salamah it was narrated again by Jaseera.

Hadeeth: “My hand and `Ali’s are equal when it comes to justice.” July 30, 2010 at 11:35 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: “My hand and `Ali’s are equal when it comes to justice.”

Abdulhussain al-Mosawi gave it as hadith #27, in the letter #48 of his book.

This hadith was narrated from Hubsha ibn Janada. Shaykhana Albani said it’s invented in his “Silsila ad-daeefa” #4897, same opinion shared ibn Jawzi in his “Ilal al-mutanahiyah” (1/213).

Ibn Asakir narrated it in his history (42/369). In the chain Abu Bakr Ahmad ibn Muhammad ibn  Salih at-Tammar. Dhahabi said that he narrated fabricated story (discussed one) with reference to ibn Warat. (“Mugni fi duafa” #425; “Mizanul itidal” 1/146/#570).

Hadeeth: O `Ammar! If you see `Ali walking on one path …. July 29, 2010 at 6:52 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Rafidi Abdulhussain said:

At the beginning of page 156 Vol. 6 of Kanz al-`Ummal al-Daylami quotes Ammar citing the Messenger of Allah (p.b.u.h.) telling `Ammar the following:

“O `Ammar! If you see `Ali walking on one path while other people walk on another walk with `Ali and leave the people for he shall never lead you to destruction nor shall he ever take you out of right guidance.” (Murajiat letter 48, hadith #26)

Hadith is invented. This is an opinion of shaykh Albani (“Silsila ad-daeefa” #4896), ibn Jawzi (“al-Mawdoa” 2/244), ibn Kathir “al-Bidaya wa nihaya” (7/318), Juzaqane “Al-Abatel” (1/329), Suyote “Leal al-Masnua” (1/374).

It was narrated by ibn Asakir in “Tarih madinatul dimashk” (42/472) and by Hatib al-Baghdade in “Tarih al-Baghdade” (13/186)  from Abu Ayub al-Ansare. In the chain Mualla ibn Abdurrahman.

Imam Shawkani said in “Fawaid al-majmua” (p 475/#147): “Ibn al-Jawzi said this hadith invented. In the chain al-Muala ibn Abdurrahman. He use to fabricated ahadeth. And Abu Ayub didn’t participate in battle of Siffin, as it stated in this hadith. This hadith was also narrated via other chain, that also contains fabricator. It was narrated by al-Hakim in “Arbain”. (end of quote from Shawkani). Suyote in “Leal al-masnua” (1/374): “Fabricated, and al-Mualla abandoned, fabricator. Abu Ayub didn’t participate in Siffin”. Regarding this Mualla, Daraqutni said: Weak, liar. Abu Hatim said: Matruk al-hadith. Ibn Madini accused him in fabrications of ahadeth  (“Mizanul itidal” 4/148/#8673).

Hadeeth: “It is written on the Throne’s leg: `There is no god but Allah…. July 29, 2010 at 5:57 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        1 Votes

Hadeeth:  ”It is written on the Throne’s leg: `There is no god but Allah Muhammad is the Messenger of Allah I (God) have supported him (Muhammad) through `Ali and I have aided him through `Ali.” (Murajiat, letter 48, #33)

This hadith is pure lie upon our beloved prophet (sallalahu alaihi wa ala alihi wa sallam).

First of all Allah in the Quran said:

[Shakir 8:62] And if they intend to deceive you– then surely Allah is sufficient for you; He it is Who strengthened you with His help and with the believers.

So prophet (sallalahu alaihi wa ala alihi wa sallam) was supported by the believers, and not Ali alone.

Regarding this hadith allama Shawkani said in “Fawaid al-majmua” (p 463, #101, darol madarik): “It’s written in “Zayl”, this is fabrication”.

Tabarani narrated it in his “al-Kabir”, al-Heythami in “Majmau zawaid” (#14702) said: “Narrated Tabarani, in the chain Amr ibn Thabit, and he’s abandoned”. Ibn Maeen said about this Amr: Abandoned. Nasai said: “Matruk al-hadith”. Ibn Hibban: Narrated fabrications. Bukhari: He’s not strong from their point of view (“Mizanul itidal” 3/249/№6340).

Ibn Asakir narrated similar hadith in his history (42/336) from the same Amr. He also narrated hadith with close wording (“Tarih madinatul dimashk”) via chain: Muhammad ibn Uthman ibn Abu Shayba – Zakariya ibn Yahya al-Kisae – Yahya ibn Salim – Ashath ibn um Hasan ibn Salih – Muasar – Atiya Awfe – Jabir ibn Abdullah, which said: “Prophet (sallalahu alaihi wa ala alihi wa sallam) said: “2000 years before creation of heaven and earth, it was written upon the doors of heaven: There is no god but Allah Muhammad is the Messenger of Allah (God) have supported him (Muhammad) through `Ali”.

This chain contains 5 serious defects:

1) Muhammad ibn Uthman ibn Abu Shayba. Scholars differed in him. Ibn Khirash and Abdullah ibn Ahmad accused him in lie” (“Mizanul itidal” 3/642/№7934).

2) Zakariya ibn Yahya. Nasai and Daraqutni called him: Abandoned (“Mizanul itidal” 2/75/№2890).

3) Yahya ibn Salim. Daraqutni said he’s weak (“Mizanul itidal” 4/377/№9513).

4) Al-Ashath ibn um Hasan. Al-Heythami said he’s weak (“Majmau zawaid” #14656).

5) Atiya Awfe weak in accordance to majority. (see: http://gift2shias.com/2010/07/19/hadeeth-prophet-sallalahu-alaihi-wa-ala-alihi-wa-sallam-gave-fadak-as-gift-to-fatima-r-a/)

This hadith was also narrated by Abu Nuaym in “Hilliyatul awliya” (3/27). In the chain Ahmad ibn al-Hasan al-Kofe. Daraqutni and others said he’s abandoned. Ibn Hibban said: Liar (“Mizanul itidal” 1/90/№331). Some other narrators are unknown for me.

It was also narrated via chain: Hussain ibn Ibrahim al-Babe – Humayd at-Tawil – Anas. Al-Babe is unknown (“Mizanul itidal” 1/530/№1977).

These words also came as words of Abu Hurayra via chain: Abbas ibn Bakkar – Halid ibn Abu Amr al-Azdi – Kalbi – Abu Salih – Abu Hurayra. Kalbi that’s famous shia liar Muhammad ibn Saib, Abbas was also liar (“Mizanul itidal” 2/382/№4160).

Dhahabi in “Talkhis al-Ilal” (p 75, #167, Maktaba Rashd, Riyad) cited similar hadith: “1000 years before creation of heaven and earth, on the doors of jannat was written: There is no God but Allah, Ali is brother of messenger of Allah”. Dhahabi said: Hadith was narrated by Zakariya ibn Yahya – rafidi, that was accused in lie – from Yahya ibn Salim – Ashath – Muasar – Atiya – Jabir”.

Hadeeth: Whoever is pleased to live my life and die my death… July 28, 2010 at 12:13 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Hadeeth: Whoever is pleased to live my life and die my death…

Rafidi Abdulhussain said:

Consider his statement peace be upon him and his progeny “Whoever is pleased to live my life and die my death and then reside in the Garden of Eden

planted for me by my Lord then let him take `Ali as the wali after me and let him accept the authority of whoever `Ali places in charge and let him follow the examples of my progeny after me for they are my offspring: they are created out of my own mould and blessed with my understanding and knowledge; therefore woe unto those who deny their favours from among my nation who cut their ties with them; may Allah never grant them my intercession.” (Murajiat letter 48, hadith #24).

Hadith is pure lie (“Silsila ad-daeefa” #894).

Narrated ibn Asakir in his history (42/240), Abu Nuaym in “Hilliyatul awliya” (1/86) via chain: Muhammad ibn Jafar ibn Abdurrahim – Ahmad ibn Muhammad ibn Zayd ibn Sulaim – Abdurrahman ibn Imran ibn Abu Layla, brother of Muhammad ibn Imran – Yaqub ibn Mosa al-Hashimi – Ibn Abu Rawad – Ismail ibn Umayah – Ikrima – Ibn Abbas.

Ibn Asakir himself said: This hadith is munkar, in the chain more than one unknown narrator.

Hadeeth: I bequeath to whoever believes and trusts in me to be mindful July 28, 2010 at 12:07 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “I bequeath to whoever believes and trusts in me to be mindful of the wilayat of `Ali ibn Abu Talib for whoever accepts him as the wali accepts me as such and whoever accepts me as the wali has indeed accepted Allah as such; and whoever loves him loves me and whoever loves me loves Allah; and whoever hates him hates

me too and whoever hates me hates Allah the Almighty the Omniscient”. (letter #48, hadith #23)

Hadith is extremely weak (“Silsila ad-daeefa” #4882).

It was narrated via several ways.

Ibn Adi narrated it in “Kamil fi duafa” (6/113/#1624), and by ibn Asakir from his way in history (42/239) via chain: Muhammad ibn Ubeydullah ibn Fudayl, which said: narrated to me: Abdulwahab ibn ad-Dahhak, which said: narrated to me ibn Ayash from Muhammad ibn Ubeydullah ibn Abu Rafe from Abu Ubeyda ibn Muhammad ibn Ammar ibn Yasar from father, from grandfather.

There are several serious defects in this chain:

1) Abdulwahab ibn ad-Dahhak – abandoned. He was accused in lie by Abu Hatim. Nasai and others said: Abandoned. Daraqutni said: Munkar al-hadith. Bukhari said he had amazing (strange) ahadeth.

2) Ismail ibn Ayash. Fasawe and Ibn Maeed said he was thiqat. It was narrated from ibn Maeen, that he also said: There is no big problem in him in his ahadeth from people of Sham. Bukhari said: If he narrated from people of his country he’s saheeh, and if he narrated from other, he under question. Abu Hatim noticed that he was soft. Nasai said he was weak. Ibn Hibban said: Erred a lot in ahadeth, and left from limits of being relied on (“Mizanul itidal” 1/240/#923).

3)Muhammad ibn Ubeydullah ibn Abu Rafe – weak. Bukhari and Abu Hatim said: “Munkar al-hadith (Abu Hatim added that extremely)”. Ibn Maeen said his ahadeth are nothing. Ibn Adi added him between shias of Koofa (“Mizanul itidal” 3/634/#7904).

4) Muhammad ibn Ammar ibn Yasar is unknown. Ibn Abu Hatim gave his bio in his book, without mentioning of any praise or criticism. Interesting thing that he was killed by al-Mukhtar Dajal Saqafe, he asked him to narrate lie from his father, and he refused, after that Mukhtar killed him (“Jarh wa tadil” 8/#196, shamela). Ibn Hibban mentioned him in “Thiqat”, but his praise isn’t enough at all, because he was known for authentication of unknown narrators.

Ibn Asakir narrated it (52/7) with slightly different chain, via: Ali ibn Hashim from Muhammad ibn Ubeydullah ibn Abu Rafe from Abu Ubeydat ibn Muhammad ibn Ammar ibn Yasar from his fathers from Ammar. Ali ibn Hashim known rafidi narrator.

Shaykh Albani noticed (“Silsila ad-daeefa” #4882) that ibn Asakir also narrated it with slight difference in wording from Ali, in the chain Mukhtar ibn Nafe at-Tammar at-Tayme al-Koofe. Nasai and others said he’s not thiqat. Ibn Hibban said his ahadeth were extremely rejected. Bukhari said: Munkar al-hadith (“Mizanul itidal” 4/80/#8381). Also in the chain Ahmad ibn Khammad al-Hamadane. He was weak in accordance to Daraqutni (“Mizanul itidal” 1/94/#357). Other narrator Yaqoob ibn Yusuf as it seems was weakened by Daraqutni, as it is in “Lisan”.

And ibn Asakir narrated it also (in 42/240) via chain: Ali ibn al-Qasem abul Hasan al-Kindi – Muhammad ibn Ubeydullah ibn Abu Rafe – Abu Ubeydat ibn Muhammad ibn Ammar ibn Yasar from his fathers from Ammar.

He also narrated it (“Tareeh madinatul dimashk” 42/239) from the way of Tabarani: Sulaiman ibn Ahmad at-Tabarani – Muhammad ibn Uthman ibn Abu Shayba – Ahmad ibn Tarraq al-Washaa – Amr ibn Thabit – Muhammad ibn Abu Ubeydat ibn Muhammad ibn Ammar ibn Yasar from his father Abu Ubeyda from Muhammad ibn Ammar ibn Yasar from his father.

There are several problems in this chain:

1) Ahmad ibn Tarraq isn’t known.

2) Muhammad ibn Abu Shayba, there is weakness in him. Ibn Khirash and Abdullah ibn Ahmad accused him in lie (“Mizanul itidal” 3/642/#7934).

3) Amr ibn Thabit abandoned. Ibn Maeen said he’s nothing. Nasai said his ahadeth abandoned. Ibn Hibban said he narrated fabrications. Abu Dawud said he was rafidi. Bukhari said he wasn’t strong in their view (“Mizanul itidal” 3/249/#6340).

Hadeeth: Whoever wishes to live the way that I have lived… July 27, 2010 at 6:22 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment     

   Rate This

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “Whoever wishes to live the way that I have lived and die the way that I shall die and reside in the Eternal Garden which is promised to me by my Lord let him accept `Ali as his/her wali for surely he never gets you out of guidance nor will he ever hurl you into misguidance”. (letter 48, hadith #22).

Hadith is fabrication (“Silsila ahadeth ad-daeefa” #892).

Abu Nuaym in “Hilliyatul awliya” (4/349-350), Toose in “Mukhtasar ahkam mustahraj” (#142), Tabarani in “al-Kabir”, Abu Nuaym in “Fadhail khulafa ar-rashidin”, ibn Shahin in “Sharhkhul mazhab” via chain: Yahya ibn Yala al-Aslame – Ammar ibn Raziq – Abu Ishaq – Ziyad ibn Muttarif – Zayd ibn Arqam.

Al-Heythami in “Majmau zawaid” (#14639) said: “Narrated Tabarani in the chain Yahya ibn Yala al-Aslame, he’s weak”. Bukhari said about him: His ahadeth are mixed. Abu Hatim said: Weak (“Mizanul itidal” 4/ 415 /#9657 ).  Sulaimane said that ibn Raziq was from rafidah (“Mizanul itidal” 3/ 164 / # 5986). Abu Ishaq thiqat, but known for tadlis, and he narrated this hadith in /muanan/ form, he also known as person who got confused in the end of his life.

Hadeeth: O `Ali! Glad tidings to whoever loves and believes in you… July 27, 2010 at 4:40 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “O `Ali! Glad tidings to whoever loves and believes in you and woe unto whoever hates you and tells lies about you.” This is recorded by al-Hakim on page 135 Vol. 3 of his Al-Mustadrak where he comments saying: “This hadith is authentic by way of its being consecutively reported (through isnad consecutive reporting). Neither shaykh records it.”. (letter 48, hadith #21).

It was narrated by ibn Asakir in his history (42/281), Hakim in “Mostadrak” (#4657), Abu Yala in “Musnad” (#1602), ibn Adi in “Kamil fi duafa” (5/186) via chain: Saeed ibn Muhammad al-Warraq ath-Thaqafe – Ali ibn Huzoor – Abu Maryam ath-Thaqafi – Ammar ibn Yasir.

This hadith is false, as said shaykh Albani (“Silsila ad-daeefa” 4895). Dhahabi in “Talkhis” said: “On the contrary, Saeed and Ali abandoned”. Al-Heythami in “Majmau zawaid” (#14755) said: “Narrated Tabarani in the chain Ali ibn Huzoor, and he’s abandoned”. Bukhari said: “Fehe nadhar”, Yahya said: It’s not permitted to anyone to narrate from him. Abu Hatim said: Munkar al-hadith. Nasai said: Abandoned. Daraqutni said: Weak (“Mizanul itidal” 2/118/#5803).

Other narrator Saeed ibn Muhammad is also weak. Ibn Maeen said he’s nothing. Ibn Sad and others said he’s weak. Nasai said he’s not truthful. Daraqutni said he’s abandoned (“Mizanul itidal” 2/156/#3263).

Hadeeth:You are a leader in this life and the life hereafter July 27, 2010 at 3:50 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “O `Ali! You are a leader in this life and the life hereafter; whoever loves you loves me too and whoever loves me is loved by Allah; your foe is my foe and my foe is Allah’s foe; woe unto whoever despises you after me.” This is recorded by al-Hakim at the beginning of page 128 Vol. 3 of Al-Mustadrak and its authenticity is ascertained by both Shaykhs. ( Murajiat letter 48, hadith #20).

First of all I should notice that translator corrupted the original text, in Arabic version of “Murajiat” it’s written: “And authenticated upon conditions of two shaykhs”. So authenticity on the conditions of two shaykhs was claimed by Hakim, and not ascertained by them for sure. Translator Yasin T. al-Jibouri showed his complete ignorance with elementary facts from history! How on the earth two shaykhs (Bukhari and Moslem) could ascertained authenticity of hadith which was narrated by Hakim, if they both died before Hakim was born!?

But let us go back to the hadeeth, and check is it really authentic? Shaykh Albani said it’s pure fabrication. (“Silsila ad-daeefa” #4894). Suyoote said it’s false, fabrication (“Tadrib ar-rawi” 1/484, and 1/286 shamela). Dhahabi in “Mizanul itidal” (2/613) said it’s not authentic, and he said: “Munkar not far from fabricated” in “Talkhis”. Abu Hammad ash-Sharki said it’s false (“Mukhtasar tarih ibn Asakir” 1/317 shamela).

Chain of this hadith is following: Abul Azhar – Abdurrazaq – Muamar – Zuhre – Ubeydullah ibn Abdullah ibn Abbas from his father.

Abdurrazaq ibn Hammam was imam and muhadith. But he got confused in the end of his life. Nasai said: “There is question in those who wrote from him in the end, (they) narrated from him rejected (manakir) ahadeth”. Ibn Adi said: “Narrated ahadeth in fadhail and discredit of others that no one else narrated along with him. And he was ascribed to at-tashayu”. Daraqutni said: “Thiqat, but he erred upon Muamar in ahadeth” (“Mizanul itidal” 2/609/#5044). Here he was narrating from Muamar.  Muamar himself was upright, but he had rafidi nephew which included this hadith in his book (“Tadrib ar-rawi” 1/286 shamela, Heythami “Majmau zawaid” #14760).

Answering to letter #48, part 5. July 26, 2010 at 5:41 pm | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment

       3 Votes

Answering to letter #48, part 5.

Hadith #18

Rafidi Abdulhussain said:

Consider his statement, peace be upon him and his progeny, as quoted by Umm Salamah, “Whoever abuses `Ali abuses me, too,” which is recorded by al-Hakim at the beginning of page 121, Vol. 3, of Al-Mustadrak as ascertained by both Shaykhs, and it is narrated by al-Thahbi in his Talkhiswhere the author testifies to its authenticity. It is recorded by Ahmed among the ahadith narrated by Umm Salamah on page 323, Vol. 6, of his Musnad, and by al-Nisa’i on page 17 of Al-Khasa’is al-Alawiyya, in addition to many other traditionists.

Hakim narrated that in “Mostadrak” (#4615), Ahmad in “Mosnad” (#26791) and it’s in “Fadhail as-sahaba” (#1011), al-Heythami in “Zawaid al-Musnad”, Nasai in “Sunnan al-Kubra” (#8476) and “Khasais” (#91), ibn Asakir in “Tarih madinatul dimashk” (42/266), Ajurri in ‘Shariah” via chain: Israil from Abu Ishaq from Abu Abdullah Jadale.

There are several problems in this chain. Link Israil – Abu Ishaq. It’s well known fact that Abu Ishaq Sabei became confused in the end of his life (Abu Saeed al-Alai “Mukhtalitin” p93/#35). Imam Ahmad said: “Israil from Abu Ishaq, there is softness in it, he heard from him in the end (of his life)” (Mizzi “Tahzib al-kamal” 2/#402). Yaqub ibn Shayba said about Israil: “Salihul hadith, there is softness in him”. Ibn Sad noticed that some of the scholars weakened Israil. Ali ibn Madini and ibn Hazm Zahiri said he’s weak. However Bukhari and Moslem relied on him in matters of usool. Abu Hatim said he’s saduq, and Ahmad said he’s thiqat (“Mizanul itidal” 1/208/#820). So main problem isn’t in Israil himself, but in fact that he narrated from Abu Ishaq, when he already got confuse. Second problem in Abu Ishaq himself. He was known like mudalis (Ibn Hajar “Tabaqatul mudalisin” p 42/#91), and he narrated this hadith in /muanan/ form, without

making clear did he hear it himself or not. Abu Abdullah al-Jadale, that’s Fulan ibn Abd, or Abd ibn Abd. Ibn Maeen said he’s thiqat (Ibn Shahin “Tarehu asmau thiqat” #925). Dhahabi in “Mizanul itidal” (4/544) noticed that he was shia.

There is second way of transmission of this hadith, and I believe they should be discussed together.

Hakim narrated it (#4616) with addition in the end: “Whoever abuses `Ali abuses me, too, and whoever abused me, abused Allah Taala” via chain: Jundal ibn Walq, which said: narrated to me Bukayr ibn Uthman al-Bajli, which said: I heard Abu Ishaq at-Tameme said: I heard Abu Abdullah Jadale. Here Abu Ishaq made clear, that he heard that hadith from Abu Abdullah. But here we have other problems. First of all as I mentioned before problem in fact that Abu Ishaq became confused, and it’s not clear when he narrated this. Second problem is Bukayr ibn Uthman. Ibn Abi Hatim gave his tarjuma in “Jarh wa tadil” (2/#1599) without mention of any praise or criticism. Most likely he’s unknown. Shaykh Albani said hadith is munkar (“Silsila ad-daeefa” #2310), and he said weak in “Saheeh wad daeef jamiu saghir” (#12393)

There is other way of transmission, it was narrated by Ali ibn Muhammad al-Himayre in his “Juzz” (#26) and ibn Asakir in his history (42/533), from Ali ibn Musahar from Abu Ishaq as-Sabei. Strange thing that Abu Ishaq narrated it directly from Umm Salamah, without mention of Abu Abdullah Jadale as intermediate.  Scholars differed in the date of death of Abu Ishaq. It could be 126, 127, 128. Same with Umm Salamah (radi Allahu anha). Waqidi said that she died in shawal of 59, and Abu Hurayra prayed upon her. And it was said that she died in 62. It’s very unlikely that Abu Ishaq met her. Allah knows best.

It was also narrated from Hussain ibn Ali, by ibn Asakir in his history (14/131) with wording: Don’t abuse Abu Bakr and Umar, they are masters of first and last elderly people in heaven, except messengers and prophets, and don’t abuse Hasan and Hussain, they are masters of youth in paradise, and don’t abuse Ali, because whoever abuses `Ali abuses me, too, and whoever abused me, abused Allah Taala, and whoever abused Allah, Allah would punish him”.

Defects of chain:

1) Haroon ibn Moslem. Hakim said he’s thiqat, Abu Hatim said there is softness in him (“Mizanul itidal” 4/286/#9172).

2) Muhammad ibn Yunus al-Qurashe. He was accused in lie (“Mizanul itidal” 4/74/#8353).

3) Al-Qasim ibn Abdurrahman al-Ansare. Ibn Maeen said he’s nothing. Abu Hatim said his ahadeth are weak, and mixed (“Jarh wa tadil” 7/#647).

4) Abu Muhammad al-Ansare, I couldn’t find information about him.

Abdulhussain on Quran July 13, 2010 at 8:12 pm | Posted in Exposing author of al-Murajiat, Shia VS Quran | 4 Comments        2 Votes

Author of “al-Murajiat” Abdhulhussain al-Musawi said:“Although we are convinced that no distortion has taken place in the verses of the Noble Qur’an and that our heavenly Book has not been tampered with in any way, it is by no means clear that the arrangement and recension of the verses is precisely that in which they were revealed. For it is quite possible that the ‘purification verse’ concerning the People of the House was revealed separately and then, when the verses of the Qur’an were being assembled, was placed in the middle of the verses relating to the wives of the Prophet, either in error or deliberately.”

Quote taken from book of Mujtaba Musavi Lari. What kind of conclusion can we get from these words of slave of Hussain?

There is an error in compilation of Quran.  And it happen accidentally or  deliberately.

http://gift2shias.files.wordpress.com/2010/07/lari_imamate.jpg

Exposing author of al-Murajiat July 1, 2010 at 2:10 pm | Posted in Exposing author of al-Murajiat | Leave a comment      

  Rate This

Salam alaikum.

Abdulhussain al-Mosawi wrote in his book (letter 12):

There is no room to wonder any longer, then, especially when we discern the fact that their authority has been sanctioned by Allah unto people through His prophets, providing proofs and arguments for it, as indicated by the explanation of His saying: “And ask the Messengers whom We sent before thee (Qur’an, 43:45)

And here he was talking about authority of ahlalbayt.  And by Allah, abdulhussain lied upon Quran!

Because Allah said:

[Shakir 43:45] And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent Allah?

Abdulhussain simply quoted first part of verse, and claimed that it’s about authority of ahlalbayt.

Exposing author of al-Murajiat June 6, 2010 at 2:09 am | Posted in Exposing author of al-Murajiat | Leave a comment        1 Votes

According to Abdul-Hussain, the debate took place between him and Sheikh Salim al-Bishri, in writing, while he was in Egypt visiting.

But there’s a problem with this claim:

1- At the given time, a council for reconciliation (taqreeb) was formed consisting of AhluSunnah scholars and Shi’i scholars, of which Abdul-Hussain was a member of. They held numerous meetings together. yet, in the minutes of those meetings, no mention was ever made in refrence to a written debate taking place between the two.2- Abdul-Hussain admits in his introduction to the book, that he lost the original documents, which explains why he cannot document a single letter.3- Abdul-Hussain admits in his introduction to the book, that though the contents of the letter were basically identical to the original, yet the wording of these letters are solely his.4- Abdul-Hussain admits in his introduction to the book, that a time of over twenty years has lapsed since the actual debate took place. Therefore the dates provided therein are naturally imaginative.5- Dr. Ali as-Saloos mentioned that he met with the son of Sheikh al-Bishri who denied any knowledge of such a debate taking place with his father, though he was serving as a secretary of his father.6- It is evidant from these letters that Sheikh al-Bishri’s responses were void of any substance of knowledge. They were basically lines of commendments, astonishments, submissive in nature, and simply requesting verifications and further evidences.7- Abdul-Hussain claims that he will only abide by what is Sahih according to AhluSunnah, yet he fills his arguments with weak Ahadith. Not only that, but Sheikh Salim – a grand scholar of Hadith – fails to recognise this fact or object on any.The book is a pure fabrication of Abdul-Hussain, who took advantage of Sheikh Salim’s death, to write a book 20 years later and claim that such a debate took place.8- According to Abdul-Hussain, Sheikh Salim, at the end of the debate, converted to Shi’ism. Yet no man in the Islamic world or Shi’i world ever heard of his conversion at the time. Not even his own family. Only Abdul-Hussain knew of this fact. Masha Allah.For all of the above, and much more facts, the book is proven to be a cheap attempt by Abdul-Hussain to present his argument in a cheap tactic, using the name of a dead man he happened to meet once.

Answering to letter 48 from “al-Murajiat”. p4 May 15, 2010 at 11:50 am | Posted in Exposing author of al-Murajiat | Leave a comment    

    Rate This

Hadith #16.

Rafidit Abdulhusayn said:

Consider his statement, peace be upon him and his progeny, “Whoever obeys me obeys Allah, and whoever disobeys me disobeys Him; and whoever obeys `Ali obeys me, too; and whoever disobeys `Ali also disobeys me.” This is recorded by al-Hakim on page 121, Vol. 3, of his Mustadrak, and by al-Thahbi in his Talkhis. Both authors have relied on the authority of both Shaykhs to endorse this hadith.

First of all, not Hakim and neither Dhahabi didn’t say that this hadith is authentic in accordance to conditions of two shaykhs. That’s pure lie from this rafidi . Hakim gave this hadith in “Mostadrak” (#4617) and said: This hadith has authentic chain and they didn’t quoted it. Dhahabi said: Authentic.

None of them said that it authentic in accordance to both shaykhs.  And both of these scholars erred, may mercy of Allah be upon them both.  Albani said this hadith is weak in “Silsila ad daifa” (#4892). Chain of this hadith is weak, in it Yahya ibn Yala. Shaykh Albani said that it’s Aslami. The problem is that in the same time there were two narrators with similar name. Yahya ibn Yala al-Aslami, and he was weak, and Yahya ibn Yala at-Taymi, and he was good. Hassan ibn Hammad, next narrator in this chain use to narrate from both of them. The problem is solved by next narrator in chain. Ibn Yala narrated it from Basam ibn Abdullah as-Sayrafe. Ibn Adi in “Kamil fi duafa” (7/233) in the bio of Yahya ibn Yala al-Aslami cited this hadith via the same chain:  Hassan ibn Hammad as-Sadjadat – Yahya ibn Yala – Bassam ibn Abdullah as-Sayrafe. In the very same place of that book, ibn Adi noticed that this hadith from Bassam isn’t known in the transmission of any one other than Yahya ibn Yala.

In “Mizanul itidal” (4/415/№9657) regarding this ibn Yala we can see scholars saying: Abu Khatim: Weak. Buhkari: His ahadeth are mixed.

In authentic form it was reported from prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Whoever obeys me obeys Allah, and whoever disobeys me disobeys Him; and whoever obeys `Ameer (ruler) obeys me, too; and whoever disobeys Ameer (ruler) also disobeys me”. (Albani “Zilalul jannah” #1065).

Hadith #17.

Rafidi said:

Consider his statement, peace be upon him and his progeny, “O `Ali! Whoever abandons me abandons Allah; and whoever abandons you abandons me, too.” This is recorded by al-Hakim on page 124, Vol. 3, of his Sahih, where he comments saying: “This hadith is authentic through isnad, though the Shaykhs did not record it.”

It’s amazing, that when it was suitable to this shia, he quoted view of Dhahabi, but in such cases, he kept silence. Dhahabi in “Talkhis” said: It’s munkar. It’s mean rejected. Same view shared Albani in “Silsila ad daifa” (#4893).

This hadith was narrated by al-Bazzar, ibn Asakir, Hakim and “Fadhailu sahaba” via chain: Dawud ibn Abe Ouf – Muawiyah ibn Salabah.

al-Bazzar after he quoted this hadith, he said: This hadith isn’t known via any other chain. Regarding narrator Dawud, ibn Adi said in “Kamil” (3/82/№625) : “He’s not strong from my point of view, and not the one, who should be relied on”. Ibn Hajar in “Taqreb” said: “Saduq shia, erred sometimes”.  And he was thiqat in accordance to Ahmad and Yahya.

As for other narrator Muawiyah ibn Salaba. Bukhari mentioned him in “Tareh al-Kabir” (#1431) and ibn Abu Khatim in “Jarh was tadil” (8/378/№1733) without any mention of his status as narrator.

Allah knows best.

Answering to letter 48 from “al-Murajiat”. p3 April 28, 2010 at 6:17 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies, Hadith analysis | Leave a comment    

    Rate This

Hadith 11. Rafidi said:

Consider his statement peace be upon him and his progeny to `Ali: “You shall clarify to my nation all matters wherein they differ.”

This hadith isn’t authentic. (“Silsila ad daifa”4891).  Narrated by al-Hakim, in the chain Dirar ibn Surar. He was accused in lie by ibn Muin. (Ibn Hibban “Majrohen” 1/486)

Hadith 12. Rafidi said:

Consider his statement peace be upon him and his progeny as recorded by Ibn al-Sammak from Abu Bakr “`Ali’s status to me is similar unto that of mine to my Lord.”

Rafidi as a reference gave book “Sawaik al-muhriqa”. There is no chains in that book. I couldn’t find any book where this hadith mentioned along with chain. Allah knows best.

Hadith 13. Rafidi said:

Ibn `Abbas citing the Prophet saying: “`Ali ibn Abu Talib is (like) the gate of salvation to the Israelites; whoever enters through it becomes a true believer [mu'min] and whoever gets out of it becomes infidel.”

This narration isn’t authentic. Sahawi said that chain of this hadith is extremely weak. (“Maqasid” 124). Ajlune in “Kashf ul hawa” (1/236) said chain is weak. Albani said narration is false. (“Silsila ad daifa”3913).

Ibn Jawzi in “Ilal” (1/241/#384) quoted this narration from the way of Daraqutni, and said: “Daraqutni said: Hussain al-Ashqar stayed alone in narrating this narration from Sherik, and he’s not strong. Buhari said: “Hussain, he have rejected (data in his narrations)”, ibn Adi said: “Narrated munkar stories”. And from my point of view (ibn Jawzi) problem of this (hadith) in him. Abu Muamr al-Huzali said that he (al-Ashqar) was liar”.

Hadith 14. Rafidi said:

Consider his statement peace be upon him and his progeny on the day of `Arafat during Hijjatul Wada` [the farewell pilgrimage]: “`Ali is of me and I am of `Ali and nobody pays my debts other than I or `Ali.”

In footnote rafidi said:

This is quoted by Ibn Majah in his chapter on the virtues of the Prophet’s companions on page 92 Vol. 1 of his Sunan by al-Tirmithi and al-Nisa’i in their respective sahihs and it is hadith number 2531 among the ones cited in Kanz al-`Ummal page 153 Vol. 6. It is also quoted by Imam Ahmed on page 164 Vol. 4 of his Musnad from hadith narrated from various authentic sources by Janadah.

First of all there is no such book like “Sahih” of Nasai.

Ibn Majah narrated it in “Sunnan” (#119) from way: Sherik – Abu Iskhaq – Hubshi ibn Janada.

Tirmizi in “Sunnan” (#3719) from way: Sherik – Abu Iskhaq – Hubshi ibn Janada.

Nasai in “Sunnan al-kubra” (#8147) from way: Israil – Abu Iskhaq – Hubshi ibn Janada.

Ahmad ibn “Musnad” (#17540, 17547) from way: Israil – Abu Iskhaq – Hubshi ibn Janada. And there (#17545, 17546) from way: Sherik – Abu Iskhaq – Hubshi ibn Janada.

Sheikh Shuayb Arnawut in his comments to “Musnad” said that narrations 17545, 17546, 17547 are weak.  Regarding hadith 17540 he said: Chain is weak, text munkar, Abu Iskhaq Sabii known by his tadlis”.

Muhammad Munawi in “Tahrij ahadeth al-Mishkat” (5/291) said: In it Hubsha ibn Janada (Buhari said) he has a talks (with prophet, it’s mean companionship) and chains of his ahadeth are under question”.

Narrations from “Sunnan”s of Tirmizi and ibn Maja are good as said sheikh Albani. BUT, in none of them there is mentioned that this happen during farewell pilgrimage. Seems to me that another lie of this rafidi . In “Musnad” there is mentioned that Hubshi (narrator) was witness of farewell pilgrimage.

Allah knows best.

The claim that this happen during haj-wada is baseless. Because that happen when prophet (sallalahu alaihi wa ala alihi wa sallam) send Ali to recite verses from surah al-Baraat in the time of haj that was leaded by Abu Bakr. And that was in 9-th year of hijra.

Farewell pilgrimage was in 10 year of hijra.

Someone can ask, why Ali was sent to recite those verses, and not Abu Bakr. “Because in accordance to traditions of arabs, only someone from one side, or his close related could dissolve an agreement between two sides”. (“Hikba minat tarih” p 252)

Answering to letter 48 from “al-Murajiat”. p2 April 27, 2010 at 5:57 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies, Hadith analysis | Leave a comment        Rate This

Hadith 8. Rafidi Abdulhusayn said:

Consider his statement peace be upon him and his progeny “O you group of the Ansars! Shall I lead

you to that which as long as you adhere to it you shall never go astray? It is `Ali; love him as you love

me and respect him as you respect me for Gabriel has commanded me to say so to you on behalf of

Allah the Almighty the Omniscient.”

In the footnote we can see him saying: “This is quoted by al-Tabrani in his Kabir and it is hadith

number 2625 of the ones included in Kanz al-`Ummal Vol. 6 page 157”.

As usual when it’s not suitable, slave of Husayn simply omitted saying of Muttaqi al-Hindi. Author of

“Kanz” (#33007) right after hadith quoted ibn Kathir saying: “This hadith is munkar”. Sheikh Albani

said it’s fabrication. (“Silsila ad daifa” 4890).This hadith was reported by Tabarani in “al-Kabir” and Abu

Nuaym in “Hiliyah” via chain: Muhammad ibn Uthman ibn Abu Shayba – Ibrahim ibn Iskhaq as-Sine

– Qays ibn ar-Rabia – Layth ibn Abu Sulaym – ibn Abu Layla or from Abu Layla – Hasanibn Ali:

“Prophet (sallahu alaihi wa ala alihi wa sallam) said: “Call to me master of Arabs!”. Meaning Ali ibn

Abu Talib. Aisha asked: “Are not you master of Arabs?” He answered: “I am master of all children of

Adam, and Ali master of arabs”. (This part of hadith was also reported via other chain. Dhababi in “Talkhees al-ilal” (p74,

#164) said: “In it Harajat ibn Musab – extremely weak – he narrated from ibn Jurayj from Ata from Ibn Abbas). When Ali came,

prophet (sallalahu alaihi wa ala alihi wa sallam) send to ansars, and said: “Shall I lead you to that

which as long as you adhere to it you shall never go astray? It is `Ali; love him as you love me and

respect him as you respect me for Gabriel has commanded me to say so to you on behalf of Allah the

Almighty the Omniscient”.

This chain is extremely weak:

1) Muhammad ibn Uthman ibn Abu Shayba. I talked about him before.

2) Ibrahim ibn Iskhaq as-Sine. Daraqutni said about him: “Abandoned”. (“Mizanul itidal” 1/18/31).

3) QaysibnRabia. IbnMuinand Daraqutni said: “Weak”. Ahmad noticed that he was a shia with bad

memory. Ibn Madini and Wakiya also consider him weak. Nasai said: “Abandoned”. (“Mizanul itidal”

3/393/6911).

4) Layth ibn Abu Sulaym. Upright narrator, but was consider weak due to his bad memory.

Hadith 9, and 10. Rafidi said:

9) Consider his statement peace be upon him and his progeny “I am the city of knowledge and `Ali is

its gate; whoever aspires to attain knowledge let him approach through the gate.”10) Consider his

statement peace be upon him and his progeny “I am the house of wisdom and `Ali is its gate.”

We would discuss these two ahadeth together, as it was done by many scholars.

Sayed Mahmud Aloose (rahimuhullah) said in “Tukhwa isna ashariya”:

Yahya ibn Muin said about this hadith: “There is no base for it”. (See Mawdudi “Rasail wa masail” 3/169).

Buhari said: “Rejected (munkar), there is nothing from authentic in it”. Tirmizi said: “Qareeb

(strange, odd) and rejected (munkar)”. (Tirmizi said that right after he narrated this hadith in his “Sunnan”, Abdulhusayn

quoted him, but as usual omitted his opinion, as non suitable). Ibn Jawzi said: “It’s fabricated”. Ibn Daqiq al-Iyd said:

“Not established”. Nawawi, Dhahabi and Jazari also said it’s fabrication”. (“Tukhwa isna ashariya” p 203,

chapter “12 ahadeth that used by shias”, hadith #5). Daraqutni said: “Hadith is mixed there is no base for it”. Abu

Khatim and Yahya ibn Said said: “There is no base for it”. (Ajluni “Kashful hawa” #618). Ibn Jawzi said:

“Hadith isn’t authentic even if consider all ways of transmission”. (“al-Mawdua” 1/353)

Ibn Adi said: “This hadith fabricated, it’s known as (fabrication) of Abu Salt (Abdussalam ibn Salih),

and it was narrated by group of people that stolen this hadith from him”. Abu Khatim ibn Hibban said:

“No base for this hadith from prophet (sallalahu alaihi wa ala alihi wa sallam), and that was not

narrated by ibn Abbas, or Mujahid, or al-Amash, and this isn’t hadith of Abu Moawiyah. Each one

who narrated hadith with similar text, stole it from Abu Salt, and fabricated chain of narrators”. Imam

Ahmad was asked about this hadith, and he said: “May Allah whip Abu Salt”. (“al-Mawdua” 1/354).

In footnote abdulhusayn referred to “al-Kabir” and “Mustadrak”. In those two books, and in “Tahzib

al-asar” of Tabari this hadith is going via chain: Abdussalam ibn Salih al-Harwi – narrated to me Abu

Moawiyah from al-Amash from Mujahid from ibn Abbas. Al-Heythami in “Zawaid” (#14670) said:

“Narrated by Tabarani, in the chain Abdussalam ibn Salih al-Harwi and he’s weak”.

Abul Hasan Ali ibn Muhammad ibn al-Arraq al-Kinani in “Tanziru sharia” (1/79/#166) said:

“Abdussalam ibn Salih Abu Salt al-Harwi was accused in lie by more than one scholar”.

Abu Abdullah al-Hakim in “al-Madkhal ila sahih” (#139) said: “Abdussalam ibn Salih ibn Sulayman

Abu Salt al-Harwi. Narrated from Khammad ibn Ziyad, Abu Moawiyah, Abbad ibn al-Awam and

other rejected stories”. Same opinion was quoted by Abu Nuyam al-Isfahani in “Kitabu duafa”

(#140).

Uqayli said about this narrator: “Rafidi habidh”, ibn Adi said: “Accused”. Nasai said: “Not tuthful”.

Daraqutni said: “Habidh rafidi, was accused in fabrication of hadith: “Faith is by accepting by heart”.

(“Mizanulitidal” 2/616/#5051).

Zakariya Saji said: “He narrated munkar stories, and he was weak due to their opinion”. And it was

reported from Uqayli that he said about Abu Salt: “Liar”. Naqashsaid: “Narratedmanakir”.

MuhammadibnTakharsaid: “Liar”. (“Tahzibattahzib” 6/286)

Hafidh al-Khalili in “Irshad” (3/873) said: “He wasn’t strong due to their opinion”. Imam Zeylai al-

Hanafi in “Nasbu rayi” (1/345), ibn Rajab in “Fathkul bare” (6/412) and ibn Hajar in “Tahrij ahadeth

kashaf” (2/465) said: “Abandoned”.

Other problem of this chain is al-Amash. He was truthful narrator, but well known mudalith. And he

narrated this hadith in /anana/ form, without making clear, does he hear it himself or not. He narrated

this hadith with from Mujahid.

Yaqub ibn Shayba said: “I asked from Ali al-Madini: “How many ahadeth al-Amash hear from

Mujahid?” He answered: “Narrations (of al-Amash from Mujahid) are not established unless (al-

Amash while narrating from him) said: “I heard (him saying)”. Narrations of al-Amash from Mujahid,

are going via Yahya al-Qattan”. (“Tahzib at tahzib” 4/197)

Yahya ibn Sayed al-Qattan said: “I wrote narrations of al-Amash from Mujahid, all of them were

connected by him, (he) didn’t hear from him (anything)”. (Ibn Abu Khatim “Jarh wa tadil” 1/241).

Ibn Muin said: “Hearing of Mujahid by al-Amash, nothing from what he narrated from him, he heard

from him, without doubt they are disconnected, mudalis”. (“Rawayatu ibn Tahman” #59).

In the second way of transmission in “al-Mustadrak” (#4638) there is narrator Muhammad ibn Ahmad

ibn Tamim al-Qantari. Ibn Furas noticed that there is lenience in him. (“Lisanul mezaan” 5/149/#166).

Also in this chain Husayn ibn Fahm. Daraqutni noticed that he wasn’t strong. Similar opinion was

narrated from Hakim. ( “Mizanul itidal” 1/545/#2041)

Third problem in this chain is link al-Amash – Mujahid. I talked about it before.

Hakim narrated it via third chain in his “al-Mustadrak” (#4639). In it Ahmad ibn Abdullah ibn Yazeed

al-Harrani. Dajal, liar as noticed Dhahabi in “Talkhees”.

Ibn Asakir in his history (42/378) narrated it via chain: Sherik – Salamah ibn Kuhayl – Sanabihi – Ali.

Daraqutni said: “Hadis is mixed, not proven, that Salamah hear from Sanabihi”. (“al-Mawdua” 1/353).

Shawkani in “Fawaid” said: “Al-Khatib narrated this from ibn Abbas in elevated form. Tabarani, ibn

Adi, Uqayli from ibn Abbas. In the chain of Khatib narrator Jafar ibn Muhammad al-Baqdadi, and he

was criticized. (He narrated it from Abu Moawiyah. Khatib right after this hadith wrote: “No one reliable narrated it from Abu

Moawiyah”. “Tareeh” 7/172. By these words Khatib pointed that this Jafar isn’t reliable. Dhahabi in “Mizanul itidal” (1/415/#1525) noticed

that there in suspense in this narrator. Then he quoted this hadith and said it’s fabrication). In the chain of Tabarani narrator

Abu Salt al-Harwi, he was the one who fabricated this hadith. In the chain of ibn Adi, narrator Ahmad

ibn Salamah al-Jurjani. He use to narrate fabricated stories, and refer them to reliable. In the chain of

Uqayli, narrator Umar ibn Ismayel ibn Mujalad, he was liar. In the chain of ibn Hibban, narrator

Ismayel ibn Muhammad ibn Yusuf, his ahadeth couldn’t consider as argument.

This hadith was also narrated by ibn Mardaweyh from Ali. In his chain narrators whose ahadeth can

not be accepted”. (“Fawaidal-majmua” p 445, abriged).

Scholars of Islam differed in ruling of this narration. As I quoted from them were great group who

consider it weak or fabricated.

Ali himself never claimed that he has some super natural, or special knowledge.

In shia sources we can read: “When people went to Amir al-mu’minin in a deputation and

complained to him through what they had to say against `Uthman, and requested him to speak

to him on their behalf and to admonish him for their sake, he went to see him and said: The

people are behind me and they have made me an ambassador between you and themselves; but

by Allah, I do not know what to say to you. I know nothing which you do not know, nor can I

lead you to any matter of which you are not aware. You certainly know what we know, we have

not come to know anything before you which we could tell you; nor did we learn anything in

secret which we should convey to you”. (“Nahjul balagha” hutbah 163).

In Buhari (Volume 3, Book 30, Number 94) we read:

“Narrated ‘Ali: We have nothing except the Book of Allah and this written paper from the

Prophet (where-in is written:) Medina is a sanctuary from the ‘Air Mountain to such and such a place,

and whoever innovates in it an heresy or commits a sin, or gives shelter to such an innovator in it will

incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds

of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured

(respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of

Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship

will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters

without their permission incurs the curse of Allah, the angels, and all the people, and none of his

compulsory or optional good deeds of worship will be accepted”.

And there is an another proof in Buhari, that this hadith isn’t authentic.

We read:

Volume 1, Book 4, Number 178:

Narrated ‘Ali:

I used to get emotional urethral discharges frequently and felt shy to ask Allah’s Apostle about it. So I requested Al-Miqdad bin Al-Aswad to ask (the Prophet ) about it. Al-Miqdad asked him and he replied, “On has to perform ablution (after it).”

So if he was a “gate for knowledge”, why we can see him coming to “city of knowledge” from other “gate” – al-Miqdad?

Answering to letter 48 from “al-Murajiat”. p1 April 27, 2010 at 12:27 am | Posted in Exposing author of al-Murajiat, Hadith analysis | Leave a comment        Rate This

Answering to letter 48 from “al-Murajiat”

By Abdullah ibn Abu Effendi. 12 Juma al-awwal 1431.

All praise is due to Allah, the Rabb of all mankind, jinn and all that exists. May the peace and blessings of Allah be upon our Prophet the Seal of all Messengers, Muhammad, his family, Companions and all those who follow him till the Day of Judgement. – Ameen.

Below you would see detailed answer to letter 48 and lies of abdulhusayn in it.

Hadith 1. Rafidi said in the very beginning of that letter:

Consider the statement of the Messenger of Allah peace be upon him and his progeny while holding `Ali’s neck “This is the Imam of the righteous the slayer of the debauchees; victorious is whoever supports him forsaken (by Allah) is whoever abandons him.” He (p.b.u.h.) raised his voice while saying the last phrase. This is included by al-Hakim as narrated by Jabir on page 129 Vol. 3 of Al-Mustadrak where the author comments saying: “This is one hadith the authenticity of which is attested to by its own chain of narrators though both authors (of sahih books) did not record it.”

Hadith is fabrication, as it stated by Albani (“Silsila ad daifa” 357). Dhahabi in “Talkhees”, and ibn Adi in “Kamil” (1/192/32, darul fikr, Beirut, 3-d edition 1409). In the chain of

Hakim narrator Ahmad ibn Abdullah ibn Yazeed al-Harrani and he use to fabricate narrations. (“Mizanul itidal” 1/109/429)

Hadith 2.

Consider his statement peace be upon him and his progeny “It has been revealed to me that `Ali has three exclusive merits: that he is the chief of the Muslims the Imam of the righteous and the leader of those whose foreheads radiate with the mark of faith.” It is included by al-Hakim at the beginning of page 138 Vol. 3 of his Mustadrak where the author comments: “This is one hadith the accuracy of which is attested to by its own chain of narrators though both authors (of the sahih books) did not record it.”

This hadith isn’t authentic. It’s amazing that when it was suitable for abdulhusayn he use to quote opinion of imam Dhahabi from “Talkhees”, but in this case he kept silence.

Because Dhahabi in “Talkhees” noticed that this hadith is fabrication. Same opinion shared Albani (“Silsila ad daifa” 353).

Ibnul Imad said: “This hadith is extremely rejected (munkar), and seems that it’s from fabrications of extreme shias. Such descriptions (that mentioned in hadith) belongs to prophet (sallalahu alaihi wa ala alihi wa sallam) and not to Ali”. (“Kanzul ummal” 33010, muasasat Risala, Beirut). And indeed! Only prophet (sallalahu alaihi wa ala alihi wa sallam) was Imam of the righteous the slayer of the debauchees!

Hakim narrated this hadith via chain: Amr ibn al-Hasin al-Uqayli – Yahya ibn Ala ar-Razi.

Daraqutni said about Amr: “Abandoned”. And he was criticized by Abu Dhurah and Abu Khatim. (“Mizanul itidal” 3/252/6351)

As for other narrator, Yahya, then imam Ahmad said about him: “Liar, fabricated ahadeth”. Daraqutni said: “Abandoned”. (“Mizanul itidal” 4/397/9591).

This hadith also was transmitted by Tabarani. Al-Heythami in “Majmau zawaid” (14700) said: “Narrated by Tabarani in “as-Saghir”, in the chain Isa ibn Sawadat and he’s liar”.  Yahya ibn Muin also said that this narrator was liar. (“Mizanul itidal” 3/312/6569)

And second problem in the chain of Tabarani is narrator Mujashi ibn Amr, and he also was liar. (“Mizanul itidal” 3/436/7066)

Hadith 3. Rafidi said:

Consider his statement peace be upon him and his progeny “It has been revealed to me that `Ali is the chief of the Muslims the wali of the pious and the leader of those whose foreheads radiate with the mark of faith.” It is recorded by Ibn al-Najjar and many other authors of books of traditions.

Hadith isn’t authentic but fabricated. (“Silsila ad daifa” 4889)  Dhahabi cited in “Mizanul itidal” in the bio of Yahya ibn Ala ar-Razi as an example of his narrations. Ahmad said about him: “Liar, fabricated ahadeth”. Daraqutni said: “Abandoned”. (“Mizanul itidal” 4/397/9591).

Some words regarding his reference to people of sunnah. In the Arabic text it is written: Narrated by ibn Najar and others from companions of sunnan (ashabu sunnan).

That nothing but clear, blatant lie. Because you would not find this hadith in any book of sunnan. When someone talks about “ashabu sunnan”, Muslims think that it’s about 4 well known books of “sunnan”. Tirmizi, Abu Dawud, Nasai, ibn Majah.

Hadith 4. Rafidi said:

Consider his statement peace be upon him and his progeny to `Ali: “Welcome chief of the Muslims Imam of the pious!” It is included by Abu Na`im in Hilyat al-Awliya’.

Hadith is fabrication. (“Silsila ad daifa” 4885).  Abu Nuaym narrated in in “Hiliyah” (1/66) via chain:  Ahmad ibn Yahya – al-Hasan ibn al-Husayn – Ibrahim ibn Yusuf ibn Abu Ishaq – his father Abu Ishaq – Shabe – Ali.

This chain contains 4 serious defects:

1) Al-Hasan ibn al-Husayn, that’s Aroone Koofe. Weak narrator from leaders of shias. Ibn Adi said: “His ahadeth doesn’t looks like ahadeth of reliable narrators”. (“Mizanul itidal” 1/483/1829).

2) Ibrahim ibn Yusuf ibn Abu Ishaq. Ibn Muin said this narrator is nothing. Nasai said that he was not strong. Abu Dawud and Juzajani said he was weak. (“Mizanul itidal” 1/76/258).

3) Chain between Ibrahim and his father is broken. Abu Nuaym said that Ibrahim didn’t hear from his father. (“Mizanul itidal” ibid)

4) Chain between Shabe and Ali is also broken.

Hadith 5. Rafidi said:

Consider his statement peace be upon him and his progeny “The first to enter through this door is the Imam of the pious the chief of Muslims the head of the religion the seal of the wasis and the leader of those whose foreheads radiate with the mark of faith ” whereupon `Ali entered and he peace be upon him and his progeny stood up happily excited hugged him and wiped his sweat saying: “You shall fulfill my covenant convey my message and after me clarify whatever seems to be ambiguous.”

Hadith isn’t authentic. (“Silsila ad daifa” 4886)  Abu Nuaym narrated it in “Hiliyah” (1/63) from Anas ibn Malik via chain: Muhammad ibn Uthman ibn Abu Shaiba – Ibrahim ibn Muhammad ibn Maimun – Ali ibn Aiash – Harith ibn al-Huthirat – al-Qasim ibn Jundub.

There are a lot of problem in this chain:

1) I couldn’t find any kind of good or bad info about al-Qasim ibn Jundub.

2) al-Harith ibn al-Huthirat narrator from shias.

3) As it seems in the text in “Hiliyah” is error. Instead of Ali ibn Aiash should be Ali ibn Abith. Because I couldn’t find Harith ibn al-Huthirat between shuyookh of ibn Aiash, and Ibrahim ibn Muhammad between people that narrated from him. But both of them present in the bio of Ali ibn Abis. (“Tahzib al-kamal” 20/4093). Ibn Muin said that this Ali ibn Abith is nothing. Nasai, Azdi and Juzajani said he was weak. (“Mizanul itidal” 3/134/5872)

4) Ibrahim ibn Muhammad ibn Maimun. This narrator was criticized. (Dhahabi “Mugni fi duafa” 170)

5) Muhammad ibn Uthman ibn Abu Shayba. Abdullah ibn Ahmad and ibn Hirash accused him in lie. (“Mizanul itidal” 3/642/7934)

Similar narration was reported by liar Jabir al-Jufi from Abu Tufayl.

Hadith 6. Rafidi said:

Consider his statement peace be upon him and his progeny “Allah has promised me that `Ali is the standard of guidance the Imam of whoever accepts my wilayat the light for whoever obeys me and the word which I have mandanted unto the pious.” As you see these six ahadith contain obvious texts regarding his imamate and the obligation to obey him peace be upon him.

Hadith is fabrication. (“Silsila ad daifa” 4887) . Abu Nuaym narrated it in “Hiliyah” (1/66-67) via chain: Abbad ibn Said ibn Abbad al-Jufi – Muhammad ibn Uthman ibn Abu Bakhlul – Salih ibn Abu Aswad – Abul Muttahar ar-Razi – al-Asha as-Sakafi – Salam al-Jufi.

Almost all narrators except Salih are unknown. Salih himself is “munkar al-hadith” as it was noticed by Dhahabi in “Mugni fi duafa” (2815).

Ibn Asakir in “Tareh madinatul dimashq” (42/270) gave similar narration from words of Umar ibn Ali. In chain is Muhammad ibn Ubeydullah ibn Abu Rafe. IbnAsakir after he quoted this narration said: “Chain is broken”. I want to add that ibn Abu Rafe is extremely weak narrator.

Al-Musawi pointed to narration of Anas in the footnote. That hadith was reported by Abu Nuaym in “Hiliyah” (1/66) via chain: Lahiz ibn Abdullah – Mutamar ibn Sulayman – from his father – Hisham ibn Urwa – from his father.

Ibn Adi said about Lahiz: “Bagdadi, unknown. Narrated munkar things and refer them to reliable”. (“Mizanul itidal” 4/356/9440). Hatib in his history (14/987441) also noticed that this narrator isn’t reliable and unknown.

We see that Abdulhusayn after he mentioned these ahadeth said:

As you see these six ahadith contain obvious texts regarding his imamate and the obligation to obey him peace be upon him.

Praise to Allah! That Muslims can clearly see, all those ahadeth are not simply weak, but they are fabricated.

Hadith 7. Rafidi said:

Consider his statement peace be upon him and his progeny pointing to `Ali “This is the first to have believed in me the first to shake hands with me on the Day of Resurrection;

he is the foremost friend and he is the faruq of this nation who distinguishes between right and wrong; he is the chief of the believers.”

Hadith isn’t authentic. Bazar quoted it in his “Musnad” (3898) from Abu Dharr. Shawkani in “Fawaid al-majmua” (p 443/45) said: “Al-Bazzar narrated it from Abu Dharr in elevated form. In the chain Muhammad ibn Ubeydullah ibn Abu Rafe. He was accused in fabrication. Abbad is rafidim and his ahadeth are weak”.

Tabarani narrated in in “al-Kabir” rom Salman, in the chain Amr ibn Said and he was weak as it noticed al-Heythami in “Majmau zawaid” (9/102).

Ibn Adi narrated in “al-Kamil” (4/228/1046) from ibn Abbas. In the chain Abdullah ibn Dahr and his father. Ibn Adi noticed that ibn Muin said about ibn Dahr: “He’s nothing”.

Father of Abdullah was rafidi (“Mizanul itidal” 2/3/№2587).

Uqayli quoted this hadith in the bio of Dahr ibn “Duafa” (2/n 477) and noticed that he was extreme rafidi, and it’s not permitted to rely on his ahadeth.

Abu Nuaym in “Marifat” and ibn Asakir in “Tareeh” (42/450) narrated it from Abu Laylat al-Qifari, in the chain Iskhaq ibn Bishr. Ibnul Asir in “Usudul qaba” in the bio of Abu Layla noticed: “Abu Umar said: “Iskhaq ibn Bishr, on his ahadeth it’s not permitted to rely on, if he stayed alone in narrating, due to his ahadeth unacceptable and weak”.

I couldn’t find info about narrator Ibrahim ibn Sulayman ibn Ali, that reported this hadith from Iskhaq.

Letter 72 from “al-Murajiat” March 17, 2010 at 9:38 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies | Leave a comment        Rate This

Salam alaikum.

Abdulhussain Musawi in his book “Murajiat” in letter 72, tried his best to proof that Aisha (r.a) wasn’t most beloved wife of prophet (sallalahu alaihi wa ala alih wa sallam). I am not going to discuss merits of our beloved mother.

I just want to alert Muslims regarding so called proofs of Abdullhusain. He said:

The mother of the believers `Ayesha enjoys a special status and she has her own contribution standing to her credit but she is not the best of the Prophet’s wives. How can she be the best since one authentic hadith quotes her saying “The Messenger of Allah peace be upon him and his progeny once mentioned Khadija and I objected by saying: `She was an old woman and such and such and Allah has granted you someone better than her [meaning herself].’ He said: `Not at all; Allah has not granted me better than her; she believed in me when people denounced me and she believed in me when people called me a liar; she shared her wealth with me when people deprived me and Allah blessed me with children by her while depriving me of the children of all others’”? `Ayesha is also reported as having said “The Messenger of Allah peace be upon him and his progeny never left home before mentioning Khadija and praising her. One day he mentioned her and I felt jealous. I said: `Was she but an old woman while Allah has blessed you with someone better than her?’ He became so offended that his front hair shook in anger then he said: `No by Allah! Allah did not bless me with anyone better than her! She believed in me when people disbelieved; she held me truthful when people called me a liar; she gave me an equal share of her wealth when people deprived me and Allah blessed me with children by her while depriving me the children of other women.’”

These two ahadeth are weak. As for the first one it was narrated by Ahmad in “Musnad”, Tabarani in “al-Kabir”, Ibn Abdulbar in “Istiab”. All chains are going via Mujalid ibn Sayed. And this narrator is extremely weak. He was discredited by Nasai, Ahmad, Daraqutni, Yahya ibn Sayed, ibn Muin. (See Mizan 3/438/№7070).

Second hadith was transmitted by ibn Abdulbar, and again via Mujalid, and second problem in chain is his son Ismayil ibn Mujalad, and he’s disputed.

Abdulhussain also said in this letter

The same happened with Safiyya daughter of Huyay when the Messenger of Allah peace be upon him and his progeny entered her room once and found her weeping. He asked

her: “What grieves you?” She answered: “I have come to know that both `Ayesha and Hafsa speak ill of me and say that they are better than me.” He peace be upon him and his progeny said: “Couldn’t you have told them: `How can you be better than me since my father is Aaron my uncle is Moses and my husband is Muhammad?’”

This was transmitted by Tirmizi in “Sunnan”. In the chain Hisham al-Kufe. Tirmizi himself noticed that this chain isn’t so strong. Albani called hadith weak in “Daif tirmizi”.

Allegded shia faith of Hakim and Abdurrazaq February 22, 2010 at 1:28 pm | Posted in Exposing author of al-Murajiat | Leave a comment        1 Votes

Salam alaikum.

We have seen Abdulhussain ascribing two famous Islamic scholars Abdurrazaq and Hakim to shia faith. 1-st of all I would like to point that there is a great difference between tashayu of first generations and rafd under the shia mask these days. No doubt that both of these scholars were far from twelvers of our days, and quluw of this heretic group. It was reported from Abdurrazaq that he made takfir on rafida (1). He simply loved Ali and use to say: «By Allah, my heart has never been pleased to prefer Ali over Abu Bakr and Umar». And he also said: «I prefer two shaykhs because of fact that Ali preferred them to himself. It would be enough contempt for me to oppose Ali» (2).

As for Hakim (rahimuhullah), his book «al-Mustadrak» with chapters regarding merits of such companions like Abu Bakr, Umar, Uthman and others are enough to see reality of all vainness of modern rafidah in their attempt to describe him as the one who shared their beliefs. Dihlawi in «Bustanul muhadethen» (3) said: «Some scholars believed that the meaning of his inclination to shiism was his statement preferring Ali to Uthman, may Allah be pleased with both of them, which is a position of a group of the people of knowledge, and Allah knows best» I would be very happy if modern shias would differ

with us only in such minor thing. But unfortunately in modern shia faith there is no talk about preferring someone to other, there is a doctrine of takfir of almost all companions.

——————————————————————————

1) Mizanul itidal.

2) «Bustanul muhadethen»p 126.

3) p 119.

Two narrations from al-Murajiat letter 48 February 21, 2010 at 8:05 pm | Posted in Exposing author of al-Murajiat, Hadith analysis, Refuting shia doubts | Leave a comment        Rate This

Salaam alaikum.

Abdulhussain in letter 48 said:

Consider the statement of the Messenger of Allah peace be upon him and his progeny while holding `Ali’s neck “This is the Imam of the righteous the slayer of the debauchees; victorious is whoever supports him forsaken (by Allah) is whoever abandons him.” He (p.b.u.h.) raised his voice while saying the last phrase.

And in the same letter he said:

Consider his statement peace be upon him and his progeny “It has been revealed to me that `Ali has three exclusive merits: that he is the chief of the Muslims the Imam of the righteous and the leader of those whose foreheads radiate with the mark of faith.”

Our answer:

As for the first hadith it was transmitted by al-Hakim in “Mustadrak”. In the chain of it is Ahmad ibn Abdullah ibn Yazeed al-Harrani, and he was liar. (Mizanul itidal 1/109/№429)

Albani in “Silsila ad -daifa” (353), Dhahabi in “Talhis al-Mustadrak” and ibn Adi in “Kamil” (1/192/n132)  said that this hadith is fabrication.

As for the second one. It was narrated by al-Hakim in “Mustadrak”. In the chain Amr ibn Khasin al-Uqayli and Yahya ibn Ala ar-Razi, both of them were liars. See “Mizanul itidal” 3/252/№6351 and 4/397/№9591.

This hadith was also transmitted by Tabarani in “Mujam as-saghir” (n 1012). al-Heythami in “Majmau zawaid” (n 14700) said: “Narrated by Tabarani in “as-Saghir” in the chain is Amr ibn Sawadat and he was liar”. Ibn Muin also said that this narrator was liar. (“Mizanul itidal” 3/312/№6569). This liar isn’t a single problem in chain, other one is Mujashi ibn Amr, and he was also accused. (“Mizanul itidal” 3/436/№7066.)

Albani in “Silsila ad-daifa” (n 353), Dhahabi in “Talkhis” graded this hadith as fabricated one. Ibnul Imad said: This hadith is extremely rejected and looks like it’s fabricted by extreme shias, such character suitable to prophet (sallalahu alaihi wa ala alihi wa sallam) and not to Ali”. (“Kanzal ummal” n 33010, Muasasat risala, Beirut).

Wa Allahu Alam.

Exposing Abdulhussain Musawi >7 January 21, 2010 at 2:20 am | Posted in Exposing author of al-Murajiat, Exposing shia lies, Refuting shia doubts | Leave a comment        Rate This

Indeed curse of Allah is upon liars.

This mendacious slave of Hussain, in letter #50, in footnote said:

من معناها في الرازي فصله ما على المباهلة آية الله رسول كنفس عليا ان على حجة حسبكص – – الغيب مفاتيح الكبير الثاني 488تفسيره جزئه من ،

Suffices you for a proof that `Ali’s soul is akin to that of the Prophet (p.b.u.h.) to study the verse of Mubahila according to the explanations stated by al-Razi in his tafsir titled Mafatih al-Ghayb page 488 Vol. 2 and refer also to what we have mentioned while dealing with this verse.

And this is another example of shia lies and tricks.  Let us see what ar-Razi said in commentary of this verse:

وكان : : ، عشرية الاثنى معلم وكان ، الحمصي الحسن بن محمود له يقال رجل الري في كان الخامسة المسألةتعالى : : } قوله عليه يدل والذي قال ، السلام عليه محمد سوى الأنبياء جميع من أفضل عنه الله رضي عليا أن يزعم

بل { } { نفسه يدعو لا الإنسان لأن وسلم عليه الله صلى محمد نفس وأنفسنا بقوله المراد وليس وأنفسكم وأنفسنا

علي نفس أن على الآية فدلت ، عنه الله رضي طالب أبي بن علي كان الغير ذلك أن على وأجمعوا ، غيره به المرادمثل النفس هذه أن فالمراد ، النفس تلك عين هي النفس هذه أن ، منه المراد يكون أن يمكن ولا ، محمد نفس هيالفضل حق وفي ، النبوة حق في العموم بهذا العمل ترك ، الوجوه جميع في الاستواء يقتضي وذلك ، النفس تلك

السلام عليه محمدا أن على الإجماع ولانعقاد ، كذلك علي كان وما نبيا كان السلام عليه محمدا أن على الدلائل لقيامكان السلام عليه محمدا أن على دل الإجماع ثم ، به معمولا وراءه فيما فيبقى ، عنه الله رضي علي من أفضل كانهذه بظاهر الاستدلال وجه فهذا ، الأنبياء سائر من أفضل علي يكون أن فيلزم السلام عليهم الأنبياء سائر من أفضلالآية

In brief Razi mentioned here point of view which belongs to Mahmud ibn Hasan al-Khumsi, and Razi pointed out that this man was shia, and claimed that Ali is better than all prophets except last one.

Then Razi says:

نفس مثل عنه الله رضي عليا أن على الآية بهذه يستدلون وحديثا قديما كانوا فقد الشيعة سائر وأماالسلام عليه محمد

As for other shias, from past and present, they use to rely on this verse in their view that Ali (may Allah be pleased with him) is equal to soul of prophet (sallalahu alaihi wa ala alihi wa sallam).

Then Razi answered to this:

فكذلك : ، علي من أفضل السلام عليه محمدا أن على المسلمين بين الإجماع انعقد كما أنه والجوابأن على وأجمعوا ، بنبي ليس ممن أفضل النبي أن على ، الإنسان هذا ظهور قبل بينهم الإجماع انعقد

نبيا كان ما عنه الله رضي .  عليا

And answer to this: As it was agreed between Muslims that Muhammad (sallalahu alaihi wa ala alihi wa sallam) is better than Ali (r.a), it was also agreed between Muslims, that before appearance of Muhammad, prophets were better than other people. And again Muslims agreed that Ali (r.a) wasn’t prophet.

So by Allah! Tell us is that sign of truthful man, to make people think that Razi hold that kufr belief that Ali was equal to soul of prophet (sallalahu alaihi wa ala alihi wa sallam)?!!

Exposing Abdulhussain Musawi >6 January 21, 2010 at 1:29 am | Posted in Exposing author of al-Murajiat, Exposing shia lies, Refuting shia doubts | Leave a comment        Rate This

This amazing liar Abdulhussain in letter #48, said:

28 – ) : الارض أهل الى اطلع وجل، عز الله أن ترضين أما فاطمة يا وسلم وآله عليه الله صلى قوله( لعلك والاخر أبوك أحدهما رجلين، فاختار

ص في الحاكم الجزء 129أخرجه السنن 3من أصحاب من كثير ورواه المستدرك، صحيحه من. وصححوه

Consider his statement peace be upon him and his progeny “O Fatima! Are you not pleased that Allah the Unique the Sublime has looked unto the inhabitants of the earth and chose from among them two men: one of them is your father and the other is your husband?”

This is quoted by al-Hakim on page 129 Vol. 3 of his authentic Al-Mustadrak and it is narrated by a lot of authors of “sunnan”, which all testifying to its authenticity.

In this short quote there are two lies, and one example of ignorance.

1) This hadith isn’t present in any from 4 known and famous books of sunnan.

2) No one except extremely ignorant, or ardent liar would say: Authentic Mustadrak. Because that book contains false data.

3) In edition that i use,  al-Hakim DIDN’T authenticate this hadith, but simply narrated it.

سريج – 4645 ثنا الترمذي سفيان بن أحمد بن محمد بكر أبو ثنا الحافظ دارم أبي بن بكر أبو حدثناقالت : قال عنه الله رضي هريرة أبي عن صالح أبي عن الأعمش ثنا الأبار حفص أبو ثنا يونس بنيا : : فقال له مال لا فقير هو و طالب أبي بن علي من زوجتني الله رسول يا عنها الله رضي فاطمة

بعلك الآخر و أبوك أحدهما رجلين فاختار الأرض أهل إلى إطلع جل و عز الله أن ترضين أما فاطمةموضوع : بل التلخيص قي الذهبي تعليق

And how can he authetnicate it, if he himself said regarding his sheikh in this narration, that he was rafidi and not truthful? Dhahabi said about him: Rafidi, kadhab. Name of this sheikh was Abu Bakr Ahmad ibn Muhammad ibn ath-Thara ibn Yahya ibn Abu Daram. (Mizanul itidal 1/139/#552).

But this narrator isn’t a single problem in the chain. Other narrator Muhammad ibn Ahmad ibn Sufyan at-Tirmizi. Dhahabi in “Mizanul itidal” (3/457/#7140) said, that he narrated fabrication from Siraj ibn Yunus (here he narrating from him), and he is accused in (fabrication of) it.  Abul Wafa al-Halabi included this narrator in his “Kashful hatheth miman rami bil wada al-hadeth” (#608).

Regarding hadith itself, Dhahabi in “Talhkees” said it is fabrication.

Abdulhussain went further by saying in letter #68:

( ) : من فاطمة ص النبي زوج لما قال عباس، ابن إلى المعتبر بسنده المتفق في الخطيب واخرج ” :( ترضين ( اما ص النبي فقال شئ، له ليس فقير رجل من زوجتني الله رسول يا فاطمة قالت علي،

بعلك والآخر ابوك، احدهما رجلين، الارض اهل من اختار الله ان

Al-Khatib in “al-Muttafiq” by his reliable  isnad till Ibn `Abbas saying: “When the Prophet (sallalahu alaihi wa ala alihi wa sallam) solemnized the marriage of Fatima and `Ali Fatima said: `O Messenger of Allah! You have married me to a poor man who does not have anything.’ The Prophet (sallalahu alaihi wa ala alihi wa sallam) said to her: `Are you not pleased that Allah has chosen from among the inhabitants of the earth two men one of whom is your father and the other is your husband?’”

First i checked book “al-Muttafiq” by al-Khatib, and couldn’t find such hadith inside of it. I found only one place in books of al-Khatib, where he narrated this. In his “Tareeh al-bagdad” (4/196) he said:

بن الحسن حدثنا القطان زياد بن الله عبد بن محمد بن احمد حدثنا الأزرق الحسين بن محمد أخبرنانجيح أبي بن عن معمر عن الرزاق عبد حدثنا الصلت أبو صالح بن السلام عبد حدثنا الرازي العباساما قال شيء له ليس رجل من زوجتني الله رسول يا قالت فاطمة ان عباس بن عن مجاهد عن

بعلك والآخر أبوك أحدهما رجلين الأرض أهل من اختار الله ان ترضين

Narrator Abdussalam ibn Saleeh Abu Salat al-Harwe is abandoned rafidi liar.

Mizzi in “Tahtheeb al Kamal” vol 18, #3421: Abu Bakr Marwadhi said: “I asked Abu Abdullah about Abu Salat, (and) he said: ‘(Abu Salat) narrated rejected (munkar) narrations.” Zakariya ibn Yahya Sajji said: “(Abu Salat) narrated rejected narrations…he is weak. Nasai said that Abu Salat is “not truthful.” Abdur-Rahman ibn Abu Hatim said: “I asked my father about him, he said: ‘Not truthful for me; he is weak; I’m not narrating from him!’”

Ibn Hajar in “Tahtheeb at tahtheeb” 6/#619: Ukayli said (about Abu Salat): “Rafidhi (Shia extremist), khabith (wicked).”  Muslimat reported that Ukayli said: “(Abu Salat) is liar.” Ibn Hibban said: “It’s not permissible to rely on him.” Hakim and Naggash and Abu Nuaym said: “(Abu Salat) narrated munkira (rejected narrations).” Muhammad ibn Tahar said (about Abu Salat): “Liar.”

Dhahabi in “Mizan” #5051: Ibn Adi said (about Abu Salat): “Accused!” Daraqutni said (about Abu Salat): “Rafidhi (Shia extremist), khabith (wicked). Accused in fabrication of narrations…”

Exposing Abdulhussain Musawi >5 January 21, 2010 at 12:24 am | Posted in Exposing author of al-Murajiat, Refuting shia doubts | Leave a comment        Rate This

In letter #34, he said:

مني  وقال: به أحق فمن علمه، ووارث عمه وابن ووليه، لاخوه اني واللهص الجزء 126راجع . 3من بصحته مسلما تلخيصه في الذهبي وأخرجه المستدرك من .

He has also said: “By Allah! I am his Brother and wali his cousin and the inheritor of his knowledge; who else is more worthy of it than me?”Refer to page 126 Vol. 3 of the Al-Mustadrak. It is quoted by al-Thahbi in his Talkhis where the author does not dispute its authenticity at all.

And this is an example of shia tricks. He tried to represent it in such form, as if al-Hakim authenticated it, and Dhahabi kept silence. And this is not true.

نصر – 4635 بن أسباط ثنا القناد طلحة بن عمر ثنا نصر بن أحمد ثنا هانىء بن صالح بن محمد حدثناحياة : في يقول علي كان قال عنهما الله رضي العباس ابن عن عكرمة عن حرب بن سماك عنلا : : الله و أعقابكم على انقلبتم قتل أو مات أفإن يقول الله إن سلم و عليه الله صلى الله رسولو أموت حتى عليه قاتل ما على لأقاتلن قتل أو مات لئن الله و الله هدانا إذ بعد أعقابنا على ننقلب

مني به أحق فمن علمه وارث و عمه ابن و وليه و لأخوة إني اللهالتلخيص : في الذهبي عنه سكت التلخيص قي الذهبي تعليق

And as we can see, al-Hakim DIDN’T authenticate hadith. So silence of Dhahabi doesn’t mean he accept its authenticy. Quite the contrary Dhahabi in “Mizanul itidal” (3/255/#6353) said this hadith is munkar.

In chain of this narration is Amr ibn Talha. That’s Amr ibn Khammad ibn Talha, he was saduq, but from rawafid. Other narrator Asbat ibn Nasr is disputed. Abu Nuaym said he’s weak, Nasai mentioned that he wasn’t strong. (Mizanul itidal 1/175/#712). Ibn Hajar in “Taqrib” said he was saduq with a lot of errs.  Other one Simak ibn Harb also disputed. Salih Jazri, Sufyan and Shubah hold opinion that he was weak. Ali ibn Madini noticed that his narrations from Ikrima are mixed (here he narrating from Ikrima). Yaqub ibn Shaibah said that he was salih in narrations from other (narrators) than Ikrima. (Mizanul itidal 2/232-234/#3548).

These 3 narrators also present in the chain of similar hadith in “Mujam al-Kabir” (#176).

Used works: Tabarani “Mujam al-kabir”, maktabatul ulum wal hikam, Mawsul, 1404 2-nd edition. Hakim “Mustadrak”, daul kutub al-ilmiyah, Beirut, 1411, 1-st edition.

Exposing Abdulhussain Musawi >4 January 19, 2010 at 8:57 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies | Leave a comment        

Rate This

In letter 12, this shia also said:

) ) * : سأل الحال تلك في وأنزل الفيل، بأصحاب قبل من فعل كما سجيل من بحجر الله ) 4فرماه( دافع له ليس للكافرين واقع بعذاب سائلفي الشبلنجي المصري العلامة ونقلها مفصلة، القضية هذه الكبير تفسيره في الثعلبي الامام اخرج

ص – – منه فراجع الابصار نور كتابه من علي اواخر 71احوال في الحلبي ذكرها مستفيضة، والقضيةالجزء من الوداع فراجع 3حجة المستدرك، من المعارج تفسير في الحاكم واخرجها سيرته، من

الثاني 502صفحة جزئه من .

Have you noticed what your Lord did with the person who openly denied their authority saying “O Allah! If this Message is truly from Thee then let stones fall upon us[22] like rain from the skies or cause a severe torment to befall upon us”? Allah hurled a Sijjil stone at him as He had done with the Fellows of the Elephant. He revealed these verses on that occasion: “A person questioned about a penalty to befall the unbelievers which cannot be warded off: (a penalty) from Allah Lord of the Ways of Ascent (Qur’an 70:12).”

Imam al-Tha`labi has detailed the explanation of this matter in his Al-Tafsir al-Kabir and it is transmitted by the Egyptian scholar al-Shiblinji who details `Ali’s biography in his book Nur al-Absar page 171 where he too explains it in detail. Al-Halabi mentions it at the conclusion of his chapter “Hijjatul Wada`” in Vol. 3 of his book Al-Sira al-Halabiyya. Al-Hakim narrates it in “Tafsir al-Ma`arij” in his Al-Mustadrak page 502 Vol. 2.

May curse of Allah be upon the liars! Al-Hakim (rahimahullah) narrated two ahadeth in commentary of that verse, and none of them speaks about authority of ahlel-bait.

بن [ 3854 ] الله عبيد حدثنا الغفاري حازم بن أحمد حدثنا بالكوفة الشيباني علي بن محمد أخبرناله ليس للكافرين واقع بعذاب سائل سأل جبير بن سعيد عن الأعمش عن الثوري سفيان عن موسى

إن اللهم قال كلدة بن الحارث النضربن هو قال سائل سأل الدرجات ذي المعارج ذي الله من دافعالشيخين شرط على صحيح حديث هذا السماء من حجارة علينا فأمطر عندك من الحق هو هذا كان

يخرجاه ولمبن [ 3855 ] آدم حدثنا بعسقلان الصائغ الفضل بن أحمد حدثنا يعقوب بن محمد العباس أبو حدثناجحاش بن بسر عن نفير بن جبير عن ميسرة بن الرحمن عبد حدثنا عثمان بن جرير حدثنا إياس أبيعن مهطعين قبلك كفروا للذين فما الآية هذه وسلم عليه الله صلى الله رسول تلا قال القرشيثم يعلمون مما خلقناهم إنا كلا نعيم جنة يدخل أن منهم امرئ كل أيطمع عزين الشمال وعن اليمينخلقتك وقد تعجزني أنى آدم بن يا الله يقول فقال كفه على وسلم عليه الله صلى الله رسول بزقفجمعت شكوى يعني وئيد منك وللأرض بردتين بين مشيت وعدلتك سويتك إذا حتى هذه مثل من

يخرجاه ولم الإسناد صحيح حديث هذا الصدقة أوان وأنى أتصدق قلت التراقي بلغت إذا حتى ومنعت

Exposing Abdulhussain Musawi >3 January 19, 2010 at 8:30 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies | Leave a comment        Rate This

In letter number 12, this shia said:

* : هاد قوم ولكل منذر أنت إنما قال الذين والهداة : وضع الآية هذه نزلت لما قال العباس ابن عن الكبير تفسيره من الآية هذه تفسيره في الثعلبي أخرج

: ( وهذا ( المهتدون، يهتدي علي يا وبك الهادي، وعلي المنذر أنا وقال صدره على يده ص الله رسولعباس ابن عن السنن وأصحاب المفسرين من واحد غير أخرجه الذي هو

and the “guides” about whom He says: “You are a warner and for each nation there is a guide”?

Explaining this verse in Al-Tafsir al-Kabir al-Tha`labi quotes Ibn `Abbas saying: “When this verse was revealed the Messenger of Allah (p.b.u.h.) put his hand over his chest and said: `I am the warner and `Ali (a.s.) is the guide and through you O `Ali guidance is achieved.’” And this was narrated by many scholars of exegesis and authors of sunnan books from Ibn `Abbas.

And this is another lie!

1) This narration isn’t present in “sunnan” books.

2) Ibn Kathir in his commentary (4/356) noticed that there is sharp /nakarat/ in this tradition.  Sheikhul islam ibn Taymiyah in “Minhaj” (7/139) said: “Lie in accordance to agreed opinion between people who have knowledge in hadeth”. Sheikh Albani said it’s fabrication in “Silsila ad-daifa” (4889).

As for book of imam Thalabi.

He gave this narration in vol 7, p 229 (shamela version):

الله : } صلى الله رسول وضع الآية هذه نزلت لما قال عباس ابن عن جبير بن سعيد عن السائب بن عطاء وروى « : ( ) » « : } بك علي، يا الهادي فأنت فقال ح علي منكب إلى بيده وأومأ المنذر أنا فقال صدره على يده وسلم عليه

بعدي من المهتدون يهتدي

He said and “narrated Ata ibn Sayeb from Sayed ibn al-Jubayr from ibn Abbas”. Full chain of this narration present in works of Tabari and ibn Asakir, it’s run as follow:

بن : سعيد عن السائب بن عطاء عن مسلم بن معاذ أخبرنا الأنصاري الحسين بن الحسن طريق منعباس ابن عن جبير

And it’s worthless to talk about.

1) Ata ibn Sayeb become confused in the end of his life.

2) The one who narrated this from him Muadh ibn Moslem is unknown. (Mizanul itidal, number 8613)

3) Next one in chain al-Hasan ibn al-Hussain al-Aroone was weak and shia. (Mizanul itidal, number 1829).

Exposing Abdulhussain Musawi >2 January 19, 2010 at 7:32 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies | Leave a comment        Rate This

al-Musawi in his essay, in the letter 10, said:

من ” العينين ومكان الجسد، من الرأس مكان منكم بيتي أهل واجعلوا وآله عليه الله صلى وقالبالعينين إلا الرأس يهتدي ولا “ الرأس،

أهل فضل في الصبان الامام ونقله مرفوعا، ذر أبي إلى بالاسناد السنن أصحاب من جماعة أخرجهص في النبهاني يوسف والشيخ الراغبين، اسعاف كتابه من 31البيت

He peace be upon him and his progeny has said: “Consider my Ahl al-Bayt among you as you consider the head of the body and the eyes in the head for the head is guided by the eyes”.

This is reported by a group of authors of sunnan from Abu Tharr in marfoa form,  and it is transmitted by Imam al-Sabban while enumerating the excellences of Ahl al-Bayt (a.s.) in his work Is`af al-Raghibin and by Shaykh Yusuf al-Nabhani on page 31 of Al-Sharaf al-Mu’abbad and by many other authorities

And this is blatant lie! You would not  find this fabrication in any known “sunnan” book. It was reported by Tabarani in “al-Kabir” (vol3, n2640) from Salman al-Farisi, and Heytami in “Majmau zawaid” (9/175) said: “In the chain Ziyad ibn al-Munzir and he’s matrook”. Ibn Muin said he was liar. Nasai said he was matrook. Ibn Hibban accused him in fabrication. (See Mizanul itidal 2/93/r2965).

Exposing Abdulhussain Musawi >1 January 19, 2010 at 6:24 pm | Posted in Exposing author of al-Murajiat, Exposing shia lies | Leave a comment        Rate This

Salam alaikum.

al-Musawi in his essay “al-Murajiat”, letter 34 said:

وجعلت – – بينكما، آخيت أني ومكائيل جبرائيل إلى الفراش على المبيت ليلة عزوجل الله وأوحىالله فأوحى الحياة، كلاهما فاختار بالحياة، صاحبه يؤثر فأيكما الآخر، عمر من أطول أحدكما عمرعلى: فبات وآله، عليه الله صلى محمد وبين بينه آخيت طالب أبي بن علي مثل كنتما ألا إليهما

عند جبرائيل فكان فنزلا، عدوه، من فاحفظاه الارض إلى إهبطا بالحياة، ويؤثره بنفسه ليفديه فراشه : بك الله يباهي طالب أبي ابن يا مثلك من بخ، بخ ينادي وجبرائيل رجليه عند وميكائيل رأسه،

…* ( الله * ( مرضات ابتغاء نفسه يشري من الناس ومن ذلك في تعالى الله وأنزل )3 ( الملائكة،من (3) الآية هذه تفسير في الرازي الدين فخر الامام وذكره مسانيدهم، في السنن اصحاب أخرجه

ص البقرة مختصرا 189سورة الكبير تفسيره من الثاني الجزء .

The Almighty when the Prophet left `Ali sleeping in his bed while the enemies were outside plotting to murder him addressed Gabriel and Michael thus: “I have created brotherhood between both of you and let the life-span of one of you be longer than that of the other. Which one of you wishes to have the life of the other be longer than his own?” Each held his own life dearer. The Almighty said: “Why can’t you be like `Ali ibn

Abu Talib between whom and Muhammad (p.b.u.h.) I have created brotherhood and he has chosen to sleep in Muhammad’s bed offering to sacrifice his own life for his brother? Go down to earth and protect him from his foes.” They both came down. Gabriel stood at `Ali’s head while Michael stood at his feet. Gabriel cried: “Congratulations! Congratulations! Who can be like you O son of Abu Talib?Even Allah brags about you to His angels!” Regarding that incident the verse “And there are among men those who trade their own lives for the Pleasure of Allah (Qur’an 2:207)” was revealed. (3)

(3) This was reported by owners of sunnan (books), in their  compilations. And it is briefly referred to by Imam Fakhrul-Din al-Razi as he interprets this verse of Surat al-Baqara on page 189 Vol. 2 of his Al-Tafsir al-Kabir.

And this is another example of blatant lie! This fabricated narration isn’t present in any known sunnan book.

Imam Subki in “Tabaqat shafiatul kubrah” (6/348) noticed that there is no chain for this narration.

Sheikhul islam ibn Taymiyah in “Minhaju sunnah” (7/110) said: “Lie in accordance to agreed opinion of scholars of hadeth”.

Sheikh Albani said it’s fabricated in “Silsila ahadeeth ad-daifa” (4946)