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Creators of Tashayyu`

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Hani

Creators of Tashayyu`
« on: July 19, 2014, 12:01:30 PM »
al-Salamu `Aleykum,

An old topic that I'll revive on here,

This is the long awaited topic, the creators of Tashayyu`, those who came up with the concept, those who shaped it, those who set its laws... an advanced in depth topic that aims to reveal the identities of as many of the forgers and liars and evil-doers who created what we know today as "The Imami Shia".

This thread will be a rough draft, names and narrations will be mentioned, we will rely on both Sunni and Shia books to uncover as many of these men as we can.

Ibn al-Sawda' `Abdullah ibn Saba' is undeniably and un-questionably the godfather of all Imami Shia sects, it is clearer than the sun in the middle of the sky. The brothers may Allah reward them placed the necessary efforts to uncovering his schemes and enough information was collected on this personality from many Islamic sources. This Jewish man spread the belief of `Ali's (ra) divine Imamah and then he took it to the next level, he spread a belief in the Godliness of `Ali (ra), but he said nothing about the Imamah of eleven  other children from Husayn (ra). In other words, someone continued what he started! He was most active in the Khilafah of `Uthman (ra) and `Ali (ra), until he was exiled or killed as other narrations state.

This means that many people need to be looked into, their narrations studied and checked, such as: al-Mu`alla ibn Khunays, al-Mukhtar al-Kaysani al-Thaqafi, Jabir al-Ju`fi, Ibrahim ibn Hashim al-Qummi, Shaytan al-Taq abu Ja`far al-Ahwal ect...
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #1 on: July 19, 2014, 12:03:44 PM »
Shaytan al-Taq abu Ja`far al-Ahwal:

This hardcore extremist Shia had a meeting with Zayd ibn `Ali bin al-Husayn (rah), It is apparent from this narration that Zayd (rah) had absolutely no knowledge whatsoever about Imamah, Shaytan al-Taq simply tells him that his father never told him about it because he was afraid he would reject it and then become Kafir!?:

5-  (مجلسي موثق كالصحيح2/277 – بهبودي صحيح1/23)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ قَالَ أَخْبَرَنِي الْأَحْوَلُ أَنَّ زَيْدَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) بَعَثَ إِلَيْهِ وَ هُوَ مُسْتَخْفٍ قَالَ فَأَتَيْتُهُ فَقَالَ لِي يَا أَبَا جَعْفَرٍ مَا تَقُولُ إِنْ طَرَقَكَ طَارِقٌ مِنَّا أَ تَخْرُجُ مَعَهُ قَالَ فَقُلْتُ لَهُ إِنْ كَانَ أَبَاكَ أَوْ أَخَاكَ خَرَجْتُ مَعَهُ قَالَ فَقَالَ لِي فَأَنَا أُرِيدُ أَنْ أَخْرُجَ أُجَاهِدُ هَؤُلَاءِ الْقَوْمَ فَاخْرُجْ مَعِي قَالَ قُلْتُ لَا مَا أَفْعَلُ جُعِلْتُ فِدَاكَ قَالَ فَقَالَ لِي أَ تَرْغَبُ بِنَفْسِكَ عَنِّي قَالَ قُلْتُ لَهُ إِنَّمَا هِيَ نَفْسٌ وَاحِدَةٌ فَإِنْ كَانَ لِلَّهِ فِي الْأَرْضِ حُجَّةٌ فَالْمُتَخَلِّفُ عَنْكَ نَاجٍ وَ الْخَارِجُ مَعَكَ هَالِكٌ وَ إِنْ لَا تَكُنْ لِلَّهِ حُجَّةٌ فِي الْأَرْضِ فَالْمُتَخَلِّفُ عَنْكَ وَ الْخَارِجُ مَعَكَ سَوَاءٌ قَالَ فَقَالَ لِي يَا أَبَا جَعْفَرٍ كُنْتُ أَجْلِسُ مَعَ أَبِي عَلَى الْخِوَانِ فَيُلْقِمُنِي الْبَضْعَةَ السَّمِينَةَ وَ يُبَرِّدُ لِيَ اللُّقْمَةَ الْحَارَّةَ حَتَّى تَبْرُدَ شَفَقَةً عَلَيَّ وَ لَمْ يُشْفِقْ عَلَيَّ مِنْ حَرِّ النَّارِ إِذاً أَخْبَرَكَ بِالدِّينِ وَ لَمْ يُخْبِرْنِي بِهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مِنْ شَفَقَتِهِ عَلَيْكَ مِنْ حَرِّ النَّارِ لَمْ يُخْبِرْكَ خَافَ عَلَيْكَ أَنْ لَا تَقْبَلَهُ فَتَدْخُلَ النَّارَ وَ أَخْبَرَنِي أَنَا فَإِنْ قَبِلْتُ نَجَوْتُ وَ إِنْ لَمْ أَقْبَلْ لَمْ يُبَالِ أَنْ أَدْخُلَ النَّارَ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنْتُمْ أَفْضَلُ أَمِ الْأَنْبِيَاءُ قَالَ بَلِ الْأَنْبِيَاءُ قُلْتُ يَقُولُ يَعْقُوبُ لِيُوسُفَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْداً لِمَ لَمْ يُخْبِرْهُمْ حَتَّى كَانُوا لَا يَكِيدُونَهُ وَ لَكِنْ كَتَمَهُمْ ذَلِكَ فَكَذَا أَبُوكَ كَتَمَكَ لِأَنَّهُ خَافَ عَلَيْكَ قَالَ فَقَالَ أَمَا وَ اللَّهِ لَئِنْ قُلْتَ ذَلِكَ لَقَدْ حَدَّثَنِي صَاحِبُكَ بِالْمَدِينَةِ أَنِّي أُقْتَلُ وَ أُصْلَبُ بِالْكُنَاسَةِ وَ إِنَّ عِنْدَهُ لَصَحِيفَةً فِيهَا قَتْلِي وَ صَلْبِي فَحَجَجْتُ فَحَدَّثْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بِمَقَالَةِ زَيْدٍ وَ مَا قُلْتُ لَهُ فَقَالَ لِي أَخَذْتَهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ مِنْ فَوْقِ رَأْسِهِ وَ مِنْ تَحْتِ قَدَمَيْهِ وَ لَمْ تَتْرُكْ لَهُ مَسْلَكاً يَسْلُكُهُ .

الاحتجاج: علي بن الحكم، عن أبان قال: أخبرني الأحول أبوجعفر محمد بن النعمان الملقب بمؤمن الطاق أن زيد بن علي بن الحسين عليهماالسلام بعث اليه و هو مختف قال: فأتيته، فقال لي: يا أباجعفر ما تقول ان طرقك طارق منا أتخرج معه؟
قال: قلت له: ان كان أبوك (أ) و أخوك خرجت معه.
قال: فقال لي: فأنا اريد أن أخرج [و] اجاهد هؤلاء القوم فاخرج معي.
قال: قلت: لا أفعل جعلت فداك.
قال: فقال لي: [أترغب] بنفسك عني؟
قال: فقلت له: انما هي نفس واحدة فان كان لله عزوجل في الأرض (معك) حجة فالمتخلف عنك
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #2 on: July 19, 2014, 12:05:52 PM »
al-Mu`alla ibn Khunays:

Fudayl ibn Marzouq said that he asked the sons of `Ali bin al-Husayn (rah) about Imami Tashayyu`, they accused him of being behind the spreading of such evil beliefs:

في (الطبقات الكبرى) لابن سعد: حدثنا محمد بن عاصم حدثنا شبابة بن سوار عن الفضيل بن مرزوق قال: سألت عمر بن علي وحسين بن علي عمي جعفر قلت: هل فيكم أهل البيت إنسان مفترضة طاعته تعرفون له ذلك ومن لم يعرف له ذلك فمات مات ميتة جاهلية؟ فقالا: لا والله ما هذا فينا. من قال هذا فينا فهو كذاب. قال فقلت لعمر بن علي: رحمك الله، إن هذه منزلة تزعمون أنها كانت لعلي إن النبي (صلى الله عليه وسلم) أوصى إليه. ثم كانت للحسن إن عليا أوصى إليه. ثم كانت للحسين إن الحسن أوصى إليه. ثم كانت لعلي بن الحسين إن الحسين أوصى إليه، ثم كانت لمحمد بن علي إن عليا أوصى إليه. فقال: والله لمات أبي فما أوصى بحرفين. قاتلهم الله! والله إن هؤلاء إلا متأكلون بنا، هذا خنيس الخرؤ ما خنيس الخرؤ؟ قال قلت: المعلى بن خنيس، قال: نعم المعلى بن خنيس، والله لفكرت على فراشي طويلا أتعجب من قوم لبس الله عقولهم حين أضلهم المعلى بن خنيس. (الطّبقات الكبرى: 05/324)

(ibn Sa'ad) said in "al-Tabaqat al-Kubra 5/324": Muhammad ibn 'Asim from Shubabah bin Siwar from al-Fudayl ibn Marzuq; he said: I asked 'Umar bin 'Ali and Husayn bin 'Ali the Uncles of Ja'far; I said, "Is there among you, Ahl al-Bayt, a person whose obedience (ie obedience to him) is obligatory and that whoever doesn't recognize him dies the death of Jahiliyya(pre-Islamic times)?"
Both of them said: "No, by Allah! This is not from us! Whoever says that about us is a liar."
I said to 'Umar bin 'Ali: "May Allah have Mercy on you. [It is said] that you claim that the Prophet (pbuh) appointed Ali as his successor, and then Ali appointed al-Hasan to be his successor, then al-Hasan appointed al-Husayn to be his successor, then al-Husyan appointed Ali bin al-Husyan as his successor then Ali appointed Muhammad bin Ali as his successor." So he said, "By Allah, my father died without uttering two letters with regards to succession. May Allah destroy them! By Allah, surely these people are nothing but a burden on us. This is (from) Khunays al-Kharu'?, was it Khunays al-Kharu'?" I said, "He is al-Mu`alla ibn Khunays." He said, "Yes, al-Mu`alla bin Khunays, by Allah, I thought long in my bed wondering about people whom God had given knowledge as they were being lead astray by this al-Mu`alla bin Khunays."

Grading: Isnad Sahih.

And this man called al-Mu'allah ibn Khunays who was attrobuting these lies to Ahlul-Bayt was also mentioned in the Shia books of Rijal:

قال النجاشي : (( معلى بن خنيس : مولى ( الصادق ، ومن قبله كان مولى بني أسد ، كوفي بزاز ، ضعيف جداً لا يعول عليه ، له كتاب يرويه جماعة ( رجال النجاشي : ص 358 )

Shia scholar al-Najashi said: Mu'allah ibn Khunays: The servant of Imam al-Sadiq and before that he was a mawla from bani Asad, he is from Kufah, he is very weak in narrating Hadith and is not relied upon, he has a book. [Rijal al-Najashi p358]
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #3 on: July 19, 2014, 12:06:31 PM »
Surhoub, abu al-Jaroud al-Hamdani:

Considered a "Zaydi Thiqah" by al-Khu'i:

زياد بن المنذر: أبو الجارود الهمداني - من أصحاب الصادق والباقر (ع) زيدي المذهب - ثقة - روى عن الباقر (ع) في تفسير القمي، وروى عن أبي عبد الله قاله النجاشي - سماه أبو جعفر (ع) سرحوب في رواية مرسلة - له أصل و كتاب تفسير عن أبي جعفر الباقر (ع) وطريق الشيخ إلى أصله وتفسيره ضعيف، وطريق الصدوق اليه ضعيف - روى بعنوان زياد بن المنذر عدة روايات

However,

In al-Milal wal-Nihal by al-Imam al-Shahrastani, his companions claimed that the nation has disbelieved when they accepted Abu Bakr (ra). The Imam al-Baqir called him a blind devil.

Also review Tahdheeb al-Tahdheeb to know that he is a Rafidhi liar, he used to invent narrations against the Sahaba (ra) and he would narrate virtues about Ahlul-Bayt (as) that are unheard of.
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #4 on: July 19, 2014, 12:08:20 PM »
Zurarah ibn A`yan(A`yyun) is a suspect whose name often appears in the books. However, it could be that the later narrators attributed this stuff to him... BUT based on the fact that plenty of narrations accuse him of being an accursed liar, then he is definitely a big suspect.

The Shia narration which has more than one authentic chain states that when al-Husayn (ra) died, Muhammad ibn al-Hanafiyyah (ra) and his nephew `Ali bin al-Husayn (rah) had an argument, Ibn al-Hanafiyyah (ra) according to this narration does not know who the Imams are, does not know that they must be infallible, does not know their numbers and he claims it for himself. So the black stone miraculously judges between both men and chooses `Ali to be the next "Imam".

al-Kafi:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ وَ زُرَارَةَ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا قُتِلَ الْحُسَيْنُ  ( عليه السلام ) أَرْسَلَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَخَلَا بِهِ فَقَالَ لَهُ يَا ابْنَ أَخِي قَدْ عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) دَفَعَ الْوَصِيَّةَ وَ الْإِمَامَةَ مِنْ بَعْدِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) ثُمَّ إِلَى الْحَسَنِ ( عليه السلام ) ثُمَّ إِلَى الْحُسَيْنِ ( عليه السلام ) وَ قَدْ قُتِلَ أَبُوكَ رَضِيَ اللَّهُ عَنْهُ وَ صَلَّى عَلَى رُوحِهِ وَ لَمْ يُوصِ وَ أَنَا عَمُّكَ وَ صِنْوُ أَبِيكَ وَ وِلَادَتِي مِنْ عَلِيٍّ ( عليه السلام ) فِي سِنِّي وَ قَدِيمِي أَحَقُّ بِهَا مِنْكَ فِي حَدَاثَتِكَ فَلَا تُنَازِعْنِي فِي الْوَصِيَّةِ وَ الْإِمَامَةِ وَ لَا تُحَاجَّنِي فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَا عَمِّ اتَّقِ اللَّهَ وَ لَا تَدَّعِ مَا لَيْسَ لَكَ بِحَقٍّ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ إِنَّ أَبِي يَا عَمِّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَوْصَى إِلَيَّ قَبْلَ أَنْ يَتَوَجَّهَ إِلَى الْعِرَاقِ وَ عَهِدَ إِلَيَّ فِي ذَلِكَ قَبْلَ أَنْ يُسْتَشْهَدَ بِسَاعَةٍ وَ هَذَا سِلَاحُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِنْدِي فَلَا تَتَعَرَّضْ لِهَذَا فَإِنِّي أَخَافُ عَلَيْكَ نَقْصَ الْعُمُرِ وَ تَشَتُّتَ الْحَالِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْوَصِيَّةَ وَ الْإِمَامَةَ فِي عَقِبِ الْحُسَيْنِ ( عليه السلام ) فَإِذَا أَرَدْتَ أَنْ تَعْلَمَ ذَلِكَ فَانْطَلِقْ بِنَا إِلَى الْحَجَرِ الْأَسْوَدِ حَتَّى نَتَحَاكَمَ إِلَيْهِ وَ نَسْأَلَهُ عَنْ ذَلِكَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ كَانَ الْكَلَامُ بَيْنَهُمَا بِمَكَّةَ فَانْطَلَقَا حَتَّى أَتَيَا الْحَجَرَ الْأَسْوَدَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِمُحَمَّدِ بْنِ الْحَنَفِيَّةِ ابْدَأْ أَنْتَ فَابْتَهِلْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ سَلْهُ أَنْ يُنْطِقَ لَكَ الْحَجَرَ ثُمَّ سَلْ فَابْتَهَلَ مُحَمَّدٌ فِي الدُّعَاءِ وَ سَأَلَ اللَّهَ ثُمَّ دَعَا الْحَجَرَ فَلَمْ يُجِبْهُ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَا عَمِّ لَوْ كُنْتَ وَصِيّاً وَ إِمَاماً لَأَجَابَكَ قَالَ لَهُ مُحَمَّدٌ فَادْعُ اللَّهَ أَنْتَ يَا ابْنَ أَخِي وَ سَلْهُ فَدَعَا اللَّهَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) بِمَا أَرَادَ ثُمَّ قَالَ أَسْأَلُكَ بِالَّذِي جَعَلَ فِيكَ مِيثَاقَ الْأَنْبِيَاءِ وَ مِيثَاقَ الْأَوْصِيَاءِ وَ مِيثَاقَ النَّاسِ أَجْمَعِينَ لَمَّا أَخْبَرْتَنَا مَنِ الْوَصِيُّ وَ الْإِمَامُ بَعْدَ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ فَتَحَرَّكَ الْحَجَرُ حَتَّى كَادَ أَنْ يَزُولَ عَنْ مَوْضِعِهِ ثُمَّ أَنْطَقَهُ اللَّهُ عَزَّ وَ جَلَّ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ فَقَالَ اللَّهُمَّ إِنَّ الْوَصِيَّةَ وَ الْإِمَامَةَ بَعْدَ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام ) إِلَى عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ ابْنِ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ فَانْصَرَفَ مُحَمَّدُ بْنُ عَلِيٍّ وَ هُوَ يَتَوَلَّى عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) .
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

The chains are as follows:

1-Muhammad bin Yahya, from Ahmad bin Muhammad, from ibn Mahboub, from `Ali bin Ri'aab, from abu `Ubaydah and Zurarah from abu Ja`far ect...

2-`Ali bin Ibrahim, from his father, from Hamad bin `Isa, from Hurayz, from Zurarah from abu Ja`far ect...

More on Zurarah from Lisan al-meezan by ibn Hajar (rah):

زرارة (1) بن أعين الكوفي أخو حمران يترفض * قال العقيلي في الضعفاء (1908) حدثنا يحيى بن إسماعيل ثنا يزيد بن خالد الثقفي ثنا عبد الله بن خليد الصيدي عن أبي الصباح عن زرارة بن أعين عن محمد بن علي عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه وآله يا علي لا يغسلني أحد غيرك * (وحدثنا) أبو يحيى بن أبي ميسرة ثنا سعيد بن منصور ثنا ابن السماك قال حججت فلقيني زرارة بن أعين بالقادسية فقال أزلي إليك حاجة وعظمها فقلت ما هي فقال إذا لقيت جعفر بن محمد فاقرأه منى السلام وسله ان يخبرني انا من أهل النار أم من أهل الجنة فأنكرت عليه فقال لي انه يعلم ذلك ولم يزل بي حتى أجبته فلمالقيت جعفر بن محمد أخبرته بالذي كان منه فقال هو من أهل النار فوقع في نفسي مما قال جعفر فقلت ومن أين علمت ذلك فقال من ادعى علي علم هذا فهو من أهل النار فلما رجعت لقيني زرارة فأخبرته بأنه قال لي انه من أهل النار فقال كال لك من جراب النورة فقلت وما جراب النورة قال عمل معك بالتقية قلت زرارة قلما روى لم يذكر ابن أبي حاتم في ترجمته سوى ان قال روى عن أبي جعفر يعنى الباقر وقال سفيان الثوري ما رأى أبا جعفر انتهى * وقال العقيلي قال ابن المديني سمعت سفيان يعني ابن عيينة يقول وقيل له روى زرارة بن أعين عن أبي جعفر كتابا قال ما هو ما رأى أبا جعفر ولكنه كان يتتبع حديثه قال وكانوا ثلاثة إخوة شيعة وكان حمران أشدهم * وقرأت في كتاب الجمهرة لأبي محمد بن حزم كان زرارة بن أعين المحدث يدعى امامة الأفطح عبد الله بن محمد بن علي بن الحسين بن علي هو وجماعة معه فقدم زرارة المدينة فلقى عبد الله فسأله عن مسائل من الكوفة فألفاه لا يدرى فرجع إلى الكوفة فسأله أصحابه وكان المصحف بين يديه فأشار لهم إليه وقال لهم هذا امامي لا امام لي غيره * قلت * فهذا يدل على أنه رجع عن التشيع

I will quote some relevant parts:

[...abu Yahya bin abi Maysarah told us, Sa`eed bin Mansour told us, ibn al-Sammak said: I went to Hajj so Zurarah bin A`yyun met me in Qadisiyyah, so he said to me: "I need to ask you a great favor." I said: "What is it?" He said: "If you meet Ja`far bin Muhammad, send my Salam to him, and then ask him to tell me if I am from the people of fire or those of heaven." So I was repulsed by what he said, but he insisted and so I agreed. When I met Ja`far bin Muhammad I told him this, so he replied: "He is from the people of fire." so I felt something inside me, I decided to ask him: "From where do you know this?" Ja`far replied: "He who claims that I have knowledge of this, then he is from the people of the fire." When I went back, Zurarah met me, so I told him what he said, Zurarah replied: "He practiced Taqiyyah with you."
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.
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Ibn abi Hatim mentions in his Tarjamah: ...(etc)... Suffiyan al-Thawri said: "He (Zurarah) never met abu Ja`far."
al-`Aqeeli said, Ibn al-Madeeni said, I heard Suffiyan ibn `Uyaynah say when it was said to him: "Zurarah ibn A`yyun reported a book from abu Ja`far." He said: "That's not it, he never saw abu Ja`far but he used to follow his narrations."...]


Comment: Regarding that narration above, Ibn Sammak is abu al-`Abbas al-Kufi. He is a reliable Imam from Kufah. So being a Kufan he met Zurarah the deviant among the other Kufans going to Hajj, Zurarah apparently was closely following the narrations of the Imams in Madinah and fabricating his own narrations and stories... He wanted to know what was the position of Ja`far towards him, does he openly disown him or not? Has his act been exposed or not? So he asked this dumb question of Ghulu, as if Ja`far would know who is in heaven or hell... Ja`far condemned him to hell simply because of this question... As usual the liar Zurarah was able to escape accusation by claiming that this was "Taqiyyah" by the Imam although there was absolutely no need for it.

Also Suffiyan bin `Uyaynah the Kufan, he rejected the Zurarah's fake book from abu Ja`far. because he never met him.

As for al-Imam al-Thawri the Kufan, he also confirms that Zurarah never met abu Ja`far.

الضعفاء الكبير للحافظ العقيلي رضوان الله تعالى عليه -باب الزاي ترجمة زرارة بن أعين :

حدثني أبو يحيى عبد الله بن أحمد بن أبي ميسرة ، قال : حدثني سعيد بن منصور ، قال : حدثنا ابن السماك ، قال : خرجت إلى مكة فلقيني زرارة بن أعين بالقادسية ، فقال لي : إن لي إليك حاجة ، وأرجو أن أبلغها بك ، وعظمها ، فقلت : ما هي ؟ فقال : إذا لقيت جعفر بن محمد فأقرئه مني السلام ، وسله أن يخبرني ، من أهل الجنة أنا ، أم من أهل النار ؟ فأنكرت ذلك عليه ، فقال لي : إنه يعلم ذلك ، فلم يزل بي حتى أجبته ، فلما لقيت جعفر بن محمد أخبرته بالذي كان منه ، فقال : هو من أهل النار ، فوقع في نفسي شيء مما ، قال ، فقلت : ومن أين علمت ذاك ؟ فقال : من ادعى علي أني أعلم هذا فهو من أهل النار ، فلما رجعت لقيني زرارة بن أعين ، فسألني عما عملت في حاجته ، فأخبرته بأنه قال لي : إنه من أهل النار ، فقال : كان لك يا عبد الله من جراب النورة ، فقلت : وما جراب النورة ؟ قال : عمل معك بالتقية

حدثنا أبو بكر ، قال : ثنا سفيان ، قال : قال : ابن السماك : أردت الحج ، فقال لي زرارة بن أعين أخو عبد الملك بن أعين : إذا لقيت جعفر بن محمد فأقرئه مني السلام ، وقل له : أخبرني في الجنة أنا أم في النار ؟ قال : فلقيت جعفر بن محمد ، فقلت له : يا ابن رسول الله أتعرف زرارة بن أعين ؟ قال : نعم ، رافضي خبيث.
قال : قلت : إنه يقرئك السلام ، ويقول : أخبرني في الجنة أنا أم في النار ؟ قال : فأخبره أنه في النار ، ثم قال : وتعلم من أين علمت أنه رافضي؟ إنه يزعم أني أعلم الغيب ، ومن زعم أن أحدا يعلم الغيب ، إلا الله عز وجل فهو كافر ، والكافر في النار.
قال : فلما قدمت الكوفة جاءني مع الناس يسلمون علي ، فقال : ما فعلت في حاجتي ؟ فأخبرته بما قال : فقال : فإن ابن رسول الله اتقى

المعرفه والتاريخ 3-33

ابوبكر هو عبدالله الحميدي الإمام الجليل المشهور صاحب المسند وشيخ البخاري
سفيان هو ابن عيينه فوق الثقه رضي الله عنه
ابن السماك محمد بن صبيح العجلي وثقه ابن نمير وغيره وهو مشهور بالصدق والورع والوعظ

« Last Edit: October 03, 2016, 06:48:29 PM by Hani »
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #5 on: July 19, 2014, 12:10:11 PM »
Maymoun bin Daysan al-Qidah, who appeared in Kufa in 176 AH.

12952 - 12949 - 12978 - ميمون القداح: من أصحاب السجاد، والباقر، والصادق (ع) - روى عدة روايات، منها عن أبي جعفر، وأبي عبد الله (ع) - و
في رواية مدح عظيم له الا انها ضعيفة فهو مجهول -.

In the Shia Rijal books, it simply says he was a companion of al-Sajjad, al-Baqir and al-Sadiq. He narrates a couple of narrations, he is greatly praised in one narration but it is weak, so they categorized him as "Unknown" although he was from the most influential of the creators of Tashayyu`.

The man was born in Kufa as a dark cloud, he was a servant of al-Sadiq, then he showed his true face, he mixed truth with falsehood, he and his followers and partners met in the prison of `Iraq and created some of the worst of the Batini beliefs. Just like many of his predecessors such as Ibn Saba', this man was in reality an extremist Jew, a Rabbi in fact as stated in Ibn Malik's "Kashf Asrar al-Batiniyyah" knowledgeable about the stars and philosophy. He called  to the Imamah of `Ali and called his followers "The believers" then called his opponents "The literalists" just like the Shia of our time.

When he realized he cannot take Islam out of the people's hearts, he decided to corrupt the religion and under the disguise of the love of Ahlu-Bayt, he did what al-Mukhtar al-Thaqafi did, he began to invent strange meaning to verses and twist the meaning of narrations, and he claimed that every religious text has an apparent form and a hidden meaning.

He directly had a hand in the creation of the Qaramitah and Batiniyyah and Sab`iyyah and other extreme Shia sects.

7187 - 7185 - 7197 - عبد الله بن ميمون بن الأسود: القداح يبري القداح، مولى بني مخزوم، ووصفه الشيخ بالمكي أيضا - ثقة - له كتب - روى
" عبد الله بن ميمون " في كامل الزيارات، روى في تفسير القمي - روى عن أبي جعفر (ع)، وان كان ظاهر كلام
النجاشي انه لم يرو عنه، ويؤيد روايته عنه عد ابن شهرآشوب له من أصحاب الباقر (ع) - روى 37 رواية، كلها عن أبي عبد الله (ع) الا موردا واحدا عن أبي عبيدة الحذاء - طريق الشيخ والصدوق اليه صحيح

His son `Abdullah bin Maymoun al-Qidah is considered a Thiqah by the Twelvers.

Later a man called abu `Ubaydullah al-Mahdi... does his name sound  familiar? He is the one to establish the Shia `Ubaydi dynasty in Egypt. However, His real name is:

سعيد بن الحسين بن أحمد بن عبد الله ابن ميمون القداح بن ديصان

Sa`eed bin al-Husayn bin Ahmad bin `Abdullah ibn Maymoun al-Qidah bin Daysan.
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #6 on: July 19, 2014, 12:10:41 PM »
al-Mugheerah ibn Sa`eed, the sorcerer who started the fires in the city until he amassed a big number of followers, a liar who accompanied the Imams and attributed lies to them.

Thanks to lotfilms for reminding me of this filthy Rafidhi, in the Shia book Rijal al-Kashshi we read:

وعنه عن يونس، عن هشام بن الحكم، انه سمع ابا عبد الله عليه السلام يقول: كان المغيرة بن سعيد يتعمد الكذب على أبي، ويأخذ كتب أصحابه وكان اصحابه المستترون بأصحاب ابي يأخذون الكتب من أصحاب أبي فيدفعونها الى المغيرة، فكان يدس فيها الكفر والزندقة، ويسندها الى ابي ثم يدفها الى اصحابه ويامرهم ان يبثوها في الشيعة، فكلما كان في كتب اصحاب أبي من الغلو فذاك مادسه المغيرة ابن سعيد في كتبهم

Rough translation:

[That Hisam bin al-Hakam heard Abu 'Abdillah (al-Sadiq) a.s say: al-Mughirah bin Sa'eed used to purposefully lie against my father and take the books of his companions.  His companions who were hidden among my father's companions would take the books from my father's companions and give them to al-Mughirah, who would taint them with kufr and zandaqah and attribute them to my father.  Then he would give them to his companions and order them to spread the books among the Shia.  So whatever ghuluww that is in the books of my father's companions, that is what al-Mughirah bin Sa'eed tainted in their books.]


Based on this narration and many others like it, we reach the conclusion that pretty much all the contents of al-Kafi and similar Shia books taken from their Usoul are ALL unreliable. Absolutely any narration could be a fabricated lie, and with no way of telling which is which, this Madhab was dealt yet another fatal blow.

In Sunni books such as Tahdheeb al-Tahdheeb, we read the opinions of some of the respectable authentic scholars regarding this man:

[Ibrahim said about him: beware of him, liar.
'Abd al-'Ala bin al-Musawir: Liar.  He narrated narrations such as, "Indeed, Allah orders justice -'Ali- and good conduct -Fatimah- and giving to relatives -al-Hasan and al-Husayn- and forbids immorality -So and so was the most immoral of people- and bad conduct and oppression -Fulan-."
Jarir bin 'Abd al-Hamid: Lying Sorcerer.
al-Juzajani said that he was killed for claiming prophethood]

In Tareekh ibn `Asakir 45/288 we read:

قلت لأبي جعفر أخبرني عن أبي بكر وعمر أظلما من حقكم شيئا أو ذهبا به قال لا ومنزل الفرقان على عبده ليكون للعالمين نذيرا ما ظلمانا من حقنا ما تزن حبة خردل قال قلت فأتولاهما جعلني الله فداك قال نعم يا كثير تولهما في الدنيا والآخرة قال وجعل يصك عنق نفسه ويقول ما أصابك فبعنقي قال ثم برئ الله ورسوله من المغيرة بن سعيد وبنان فإنهما كذبا علينا أهل البيت

[I (Katheer) said to abu Ja`far: "Tell me about Abu Bakr and `Umar. Did they not oppress you (Ahlul-Bayt) and run-off with your rights?" He replied: "No, by him who revealed the Qur'an on his slave as a warner for mankind, they did not oppress us as much as a grain of mustard!" I said: " May I be sacrificed for you, should I be loyal to them?" He said: "Yes O Katheer, in this life and the after-life." and he started grabing his own neck and saying: "Whatever happens to you, I take responsibility for it! Allah has disowned al-Mugheerah bin Sa`eed and Banan, they lied about us Ahlul-Bayt!"]

ضعفاء العقيلي - العقيلي ج 4 ص 180 :
حدثنا محمد بن زكريا قال حدثنا مسروق بن المرزبان قال حدثنا أبو معاوية قال قال الأعمش أول من سمعت يسب أبا بكر وعمر رضي الله تعالى عنهما المغيرة بن سعيد

Du
« Last Edit: July 19, 2014, 12:14:49 PM by Hani »
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #7 on: July 19, 2014, 12:11:30 PM »
Jabir bin Yazid al-Ju`fi.

In the Shia Rijali book al-Mufeed lil-Jawahiri, we read that he is a Thiqah:

جابر بن يزيد: أبو عبد الله الجعفي - ثقة - له أصل - روى في تفسير القمي وكامل الزيارات - من أصحاب الباقر، والصادق

[Jabir bin Yazid: abu
« Last Edit: July 19, 2014, 12:13:38 PM by Hani »
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #8 on: July 19, 2014, 12:12:46 PM »
al-Shareef al-Radi & his brother al-Shareef al-Murtada.

Unfortunately the later you go, the more fabricators this sect produces.

al-Dhahabi says about al-Murtada in al-Meezan:

الشريف المرتضى المتكلم الرافضى المعتزلي، صاحب التصانيف

[al-Shareef al-Murtada, the out-spoken, Rafidhi, Mu`tazili, author of many works.]

Then he says that he had such a high station in the government that they appointed him as the head of Niqaabatal-Ashraaf.

The Imam says:

وهو المتهم بوضع كتاب نهج البلاغة وله مشاركة قوية في العلوم ومن طالع نهج البلاغة جزم بأنه مكذوب على أمير المؤمنين علي رضي الله عنه ففيه السب الصراح والحط على السيدين أبي بكر وعمر رضي الله عنهما وفيه من التناقض والأشياء الركيكة والعبارات التي من له معرفة بنفس القرشيين الصحابة وبنفس غيرهم ممن بعدهم من المتأخرين جزم بأن الكتاب أكثره باطل انهى

[He is the one accused of of fabricating the book "Nahj-ul-Balagha", he strongly takes part in the sciences, the one who reads Nahj-ul-Balagha would be certain that it is a lie attributed to Ameer al-Mu'mineen `Ali (ra), in it is honest swearing and criticism of the two masters Abu Bakr and `Umar (ra), and in it are the contradictions and the un-eloquent expressions, and in it are words that anyone who has the slightest knowledge of the speech of the companions from Quraysh and the style of those who followed them from the late ones will know with certainty that most of the book is corrupt.]

The Imam says in al-Siyar:


قلت: هو جامع كتاب " نهج البلاغة "، المنسوبة ألفاظه إلى الامام علي رضي الله عنه، ولا أسانيد لذلك، وبعضها باطل، وفيه حق، ولكن فيه موضوعات حاشا الامام من النطق بها، ولكن أين المصنف ؟ ! وقيل: بل جمع أخيه الشريف الرضي

[I say: He (al-Murtada) is the compiler of the book "Nahj-ul-Balagha", whose expressions are attributed to Imam `Ali (ra), and there are no chains for this. Some (of its expressions) are corrupt, and some are true, however it has some fabrications that God forbid the Imam would ever utter, but where are the fair ones!? It is said: Rather it was collected by his brother al-Shareef al-Radi.]

Him and his brother both received titles from the ruler Baha' al-Dawlah:

والذي لقبه بالرضي ذي الحسبين بهاء الدولة، ولقب أخاه بالمرتضى ذي المجدين

[The one who gave him the title al-Radi dhil-Hasabayn is Baha' al-Dawlah, and he gave his brother the title al-Murtada dhil-Majdayn.]

al-Radi also was the head of the Niqaabah after his father's death, meaning they all had a high station in the government:

ولي النقابة بعد أبيه

al-Murtada also was appointed to lead the people to Hajj by the ruler Ameer al-Mu'mineen al-Ahmad bin al-Qadir-Billah as they were related:

وقُلد الشريف المرتضى أبو القاسم الحج والمظالم ونقابة الطالبيين، وجميع ما كان إلى أخيه

This is not strange since it is written elsewhere that al-Murtada was the first man to give him Bay`ah:

واستخلف القائم بأمر الله، وله إحدى وثلاثون سنة، وأمه أم ولد أرمنية اسمها بدر الدجى، أدركت خلافته. فأول من بايعه الشريف المرتضى

And apparently he was one to often praise rulers and Ameers:

كمال الملك أبو المعالي، أخو الوزير عميد الملك محمد. وزر لجلال الدولة أبي طاهر بن أبي نصر بن بويه مرتين الأخيرة سبع سنين. ووزر لأبي كاليجار ولولده. وفتح له ممالك وظلم وسفك وعسف وصادر. هلك في المصاف بين أبي نصر، وأخيه أبي منصور. وقد مدحه الشريف المرتضى، فسر بذلك

Muhibb al-Deen al-Khateeb said when commenting on al-Muntaqa min Minhaj al-Sunnah:

وهذان الأخوان تطوعا للزيادة على خطب أمير سيدنا علي بكل ما هو طارئ عليها وغريب منها ؛ من التعريض بإخوانه الصحابة ، وهو بريء عند الله عز وجل من كل ذلك ، وسيبرأ إليه من مقترفي هذا الإثم

[These two brothers voluntarily added to the sermons of al-Ameer Syyiduna `Ali many strange things, such as attacking his brothers from among the companions, and he is innocent in the sight of Allah from it all, and he will disown the liars.]

In Tareekh al-Islam, the author says about him and his brother:

كلّ منهما رافضيٌ. وكان المرتضى رأساً في الاعتزال، كثير الإطلاع والجدال

[Both are Rafidhah, and al-Murtada was from the heads of Mu`tazillah, with vast knowledge, and passion for debate]

And he says:

قلت: وقد اختلف في كتاب نهج البلاغة المكذوب على عليّ عليه السلام، هل هو من وضعه، أو وضع أخيه الرضيّ

[There was debate about the lie attributed to `Ali (as), Nahj-ul-Balagha, was he the one who fabricated it, or was it his brother al-Radi.]

Also we read:

قال ياقوت الحموي في تاريخ الأدباء: نقلت من خط عبد الرحيم بن النفيس بن وهْبان قال: نقلت من خط أبي بكر محمد بن منصور السمعاني: سمعت المبارك بن عبد الجبار الصيرفي: سمعت أبا القاسم بن بَرهان يقول: دخلتُ على الشريف المرتضى في مرضه، فإذا قد حُوَّل إلى الحائط، فسمعته يقول: أبو بكر وعمر وليا فعدلا، واستُرحما فرحما، أفأنا أقول ارتدّا بعد أن أسلما قال: فقمت وخرجت، فما بلغت عَتَبة الباب حتى سمعت الزَّعقة عليه

[Yaqout al-Hamawi said in Tareekh al-Udaba': I copied from the writing of `Abdul-Hameed bin al-Nafees bin Wahban that he said: I copied from the writing of Abi Bakr Muhammad bin Mansour al-Sam`ani: I heard al-Mubarak bin `Abdul-Jabbar al-Sayrafi: I heard abu al-Qasim bin Burhan say: I entered on al-Shareef al-Murtada in his sickness, and he was facing the wall, saying: "Abu Bakr and `Umar, they ruled and were just, they were asked for mercy and offered it... Yet I say they rejected Islam?" So I got up and left him, and when I reached the door I heard him die.]



The Hanafi Imam al-Husayn bin al-Khidr debated al-Shareef al-Murtada and defeated him easily as stated in "Tabaqat al-Hanafiyyah":
وقد ناظر مرة الشريف المرتضى، شيخ الشيعة، وقطعه، في حديث " ما تركنا صدقة " ، وقال للمرتضى: إذا جعلت " ما " نافية خلا الحديث من فائدة، فإن كل أحد لا يخفى عليه أن الميت يرثه أقرباؤه، ولا تكون تركته صدقته، ولكن لما كان الرسول صلى الله عليه وسلم بخلاف المسلمين، بين ذلك، فقال: " ما تركنا صدقة " .
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #9 on: July 19, 2014, 12:23:48 PM »
Sulaym bin Qays, "Salm bin Qays al-`Alawi"

When the Umayyad government weakened, the role and number of sects increased, from them a sect known as the Imamiyyah.

This sect had a big goal to achieve. To present a dark horrifying image of the relation between the Sahabah and Ahlul-Bayt. Portraying regular differences of opinions between brothers in faith as being a mortal battle between good and evil.

They looked for narrations to serve their purpose but never found any with the descendants of `Ali or the descendants of his true followers and companions such as Bilal or Miqdad or `Ammar.

So they aimed to attribute these narrations to `Ali, `Ammar, Miqdad and Bilal without having to attribute them to their descendants and children.

For this purpose they created a fictional character called Sulaym bin Qays al-Hilali, they told people that this man lived in the time of `Ali and collected a book full of narration in support of Imami beliefs, narrations that none of the children of `Ali and his supporters heard of.

To succeed in their lies and make it extremely hard to verify the authenticity of their claims, they said that this man -Sulaym- had died, and he left a book in the possession of another man... who also died.

Who is he you ask?

To make things more believable they chose a famous man who recently died (so they may not be exposed) ... it is Abban bin Fayrouz abi `Ayyash.

This man was from the students of al-Hasan al-Basri who is loved by the people of Basarah.

After the satanic Imami plan was ready, the plan was to be executed. The Shaykh of the Rafidhah in Basarah `Umar bin Udhaynah, he began telling his followers that he has in his possession a dangerous secret book from one of the companions of `Ali who died in the first century. And this companion placed this book just before he died with none other than Abban bin abi `Ayyash, and Abban also just before his death placed this book with the leader of the Rafidhah `Umar bin Udhaynah.

By doing so, the Imamiyyah now have the earliest/oldest book pertaining to matters of Imamah, a book whom they attribute to al-Sadiq that he said concerning it: "It is the Alphabet (Abjad) of the Shiites, and a secret from the secrets of the Progeny of Mohammed."

Their evidence for Imamah is a book written by an unknown author, and narrated by a liar.

Later, other Rafidhi scholars such as Hammad bin `Isa Ghareeq al-Juhfah, he would fabricate his own chain to Sulaym's book, also attributing it to Abban, but through Ibrahim bin `Umar al-Yamani, a reliable narrator according to Ahlul-Sunnah who only narrated from the people of Yemen. According to the Rafidhi Hammad bin `Isa, Ibrahim now narrates from Abban the Basri narrator, this is an obvious fabrication.

here is his chain:

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ

`Ali bin Ibrahim (A Qummi Rafidhi who believed in the distortion the Qur'an) -> His father Ibrahim bin Hashim (Rafidhi whose reliability cannot be established even by Shi`ee standards) -> Hammad bin `Isa (Rafidhi popular for being a liar) -> Ibrahim bin `Umar (Thiqah according to Ahlul-Sunnah and Shia, although ibn Ghada'iri weakened him) -> Abban bin abi `Ayyash (Confused weak abandoned narrator) -> Sulaym bin Qays al-Hilali (Mother of all unknown individuals) -> `Ali bin abi Talib (Ameer al-Mu'mineen May Allah be pleased with him).

Wallahi they have no shame attributing narrations to `Ali through such cancerous chains, we'll see where this will lead them on the day of judgement.

Then, I decided to insert the words "Sulaym bin Qays" into a search engine of a big collection of Sunni Rijal books, there was no trace whatsoever of this man.

Except al-Jarh wal-Ta`deel, in it there is a mention of Sulaym bin Qays al-`Amiri that Abban narrated from, and he himself narrated from Suhaym bin Nawfal.
سليم بن قيس العامري روى عن سحيم بن نوفل روى عنه ابان سمعت ابى يقول ذلك

We know Abban is a liar, but when we check Suhaym bin Nawfal in all other books, we only find that he narrates from ibn Mas`oud and that a man called Hilal bin Yusarif narrates from him.
يروي عن ابن مسعود، عداده في أهل الكوفة، روى عنه هلال بن يساف

Then I ran the same search in a huge collection of history books, I got no results for Sulaym bin Qays as usual, only one old book with an unknown author called "Akhbar al-Dawlah al-`Abbasiyyah", we find his name in a chain that runs through ibn Udhaynah from Abban from Sulaym bin Qays al-Hilali, it is a narration in criticism of Mu`awiyah ibn abi Sufiyan.

عبد الله بن زاهر الكوفي عن محمد بن أبي عمير عن عمر بن أذينة عن أبان بن أبي عياش عن سليم بن قيس الهلالي: أن معاوية لما ورد المدينة حاجا

Just based on the above, one can claim that "Sulaym bin Qays" never even existed.

The truth is, there is no Sulaym, there is a man called "Salm bin Qays al-`Alawi", who was mistakenly named by Shias as Sulaym bin Qays, has been weakened by several Sunni hadith scholars. Some have accused him of lying too. He was referred to as Al-Hilali because he used to say that he saw the crescent of Ramadan two days before anyone else.

Refer to his biography in Tahtheeb Al-Tahtheeb and other rijal books.

Interesting thing about Salm bin Qays al-Basri al-`Alawi al-Hilali, is that he narrates mainly from Anas ibn Malik, not `Ali bin abi Talib, and he even tells us a story about Abban bin abi `Ayyash:

عن سلم العلوي قال رأيت أبان بن أبي عياش يكتب عند أنس بن مالك
And in another:
حدثنا حماد بن زيد قال قلت لسلم العلوي حدثني قال يا بني عليك بأبان فإني قد رايته يكتب

He's telling people to take Hadith from Abban because he saw him writing what Anas says, meaning he believes Abban is a better narrator. Also we read in al-Tahdheeb that the man narrated from Anas and from al-Hasan al-Basri, in other words he wasn't from the level of narrators who narrated from `Ali bin abi Talib, nor did he meet him, nor did he fight alongside him.


عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Farid

Re: Creators of Tashayyu`
« Reply #10 on: July 19, 2014, 04:18:07 PM »
Ah. This is a very important topic. I recently purchased a book that includes nine views on who should be credited with creating tashayyu. I will try to contribute soon.

Husayn

Re: Creators of Tashayyu`
« Reply #11 on: July 21, 2014, 02:19:10 PM »
Assalamu Alaikum,

As brother Farid said, this is a very important topic - infact probablly the most important topic when it comes to demonstrating the falsehood of Shiism. Forget the Shi'i belief in Imamah, distortion of the Qur'an, and all those other secondary topics - establishing the origins of Shiism far outweighs these in providing solid proofs for the fabrication of the whole religion.

I think a lengthy English article is needed on this topic (I know there are some books written in Arabic). The logical progression of this article should be:

1. History of Iraqi & Syrian relations - I have yet to read any decent article establishing the fact that there was much animosity between the populations in the area of Syria & Iraq, stemming primarily from their long history of antagonism under the yoke of the competing Byzantine & Sassanid Empires. Syria & Iraq were the focal point of the numerous Byzantine-Sassanian wars and there was much hatred between these populations. This is also an important topic to discuss in regards to the origins of Shiism - because I believe that these antagonisms were crucial to the fact that Shiism began as primarily an anti-Syrian/anti-Ummayad movement.

2. Political origins of Shiism - this would discuss the killing of Uthman (RA), the subsequent election of 'Ali (RA) as Khalif and the primary focus would be on the murderers of 'Uthman (RA) and their origins. I believe that this is where the genesis of Shiism really began. The killing of 'Uthman (RA) set in motion the chain of events that would eventually lead to the birth of this religion in the central town of anti-Ummayad/anti-Syrian hatred - Kufa.

The Kufans supported 'Ali (RA), and eventually his sons al-Hassan (RA) and al-Husayn (RA) primarily because they opposed the Ummayad/Syrian powerbase in Syria. The Kufans didn't support 'Ali (RA) because they believed that he was the rightful Khalif, or rightful successor - they supported him because he was the alternative to Mu'awiyah/Syrians. They supported his son al-Hassan (RA) for the same reasons, and then al-Husayn (RA) for the same reasons, and even Zayd ibn 'Ali (RA) for the same reasons. It was all about their hopes for ending Syrian hegemony over the Ummah, and had nothing to do with their belief in or "love" for "Ahlul Bayt".

-----

Anyways its getting late, I will add more later insha' Allah.
« Last Edit: July 21, 2014, 02:21:00 PM by Husayn »
إن يتبعون إلا الظن وما تهوى الأنفس

Hani

Re: Creators of Tashayyu`
« Reply #12 on: July 22, 2014, 12:34:07 AM »
al-Salamu `Aleykum,


I'm interested in the pre-Islamic political divide between Syrians and `Iraqies, never occurred to me at all, I'd love to hear what you have to say about this.


I'm also interested about Farid's book, let's see what it's all about, we're all generally of the opinion that Imamism wasn't all created by just one person, we firmly believe due to Mutawatir proofs that Imamism is a mutation of Tashayyu` throughout the years, early Imamis never knew the number of the Imams nor their identity as is obviously clear.


We do believe though, that the belief in Imamah is simply the evolution of the belief of Wasiyyah from `Abdullah ibn Saba'.
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #13 on: July 23, 2014, 10:53:01 PM »
The Ash`ariyeen and Imami Tashayyu` in Qum.


This is an old one written by brother Farid and deserves to be posted here.



The following is from Al-Ansaab by Al-Sam'aani:



مالك بن عامر الاشعري، وقعوا إلى الناحية التي بنيت بها قم، وكان مقدمهم عبد الله، ويعرف بعبدالله سعدان، وكانت في تلك الناحية قرى سبعة، بعضها قريب من بعض، ولكل قرية قلعة ولها اسم، واسم إحدى القرى كميدان، فنزل الاخوة على طرف نهر، ونصبوا كساء على خشب، وأقاموا، فلما سمعت أقرباؤهم بذكرهم اتصلوا بهم، وقتلوا رؤساء تلك
القرى، واستولوا عليها، واستخلصوا أموالهم، واستتبعوا تلك الجموع، وبنوا البنيان، ونقلوا إليها من الاكسية والخيم، وصارت القرى سبع محلات من البلدة، ولقبت حصونها بها، وسميت البلدة باسم قرية واحدة، وهي كميدان، فأسقطوا بعض الحروف للايجاز والاختصار، وأبدلوا الكاف بالقاف على ما جرت به عادة العرب، وسموا الموضع بقم، وكان لعبدالله سعدان بالكوفة ابن يسمى موسى، وانتقل إلى قم، وكان لعبدالله سعدان بالكوفة ابن يسمى موسى، وانتقل إلى قم، وهو الذي أظهر مذهب الشيعة بها.
ذكر هذه القصة أبو الوفاء محمد بن محمد بن القاسم الاخسيكثي، في " تاريخه "



[Malik bin `Amir Al-Asha`ri, they moved to an area that was Qum and the leader was `Abdullah bin Sa`ad, known as Sa`adaan, and there were seven towns in that area, close to each other. Each town contains a castle and one of those towns was called Kumidan, so the brother lived at next to one river, and camped there, so, when their relatives heard that they were there, they headed to that area and killed the leaders of the towns, and seized the towns. They took them over and took their money and made the people their followers and reorganized the seven areas and fortified themselves, and the towns were referred to by the name of the first town, Kumidan, but some letters were removed and replaced, and the Qaaf replaced the Kaaf like how Arabs do it and it was called Qum. And Abdullah Sa'adaan had a son in Kufa called Musa, who moved to Qum, and he spread the Madhab of the Shia there.


This is the story narrated by Abu Al-Wafa'a Mohammed bin Mohammed bin Al-Qasim Al-Akhseekthi in his history book.]


Some information from Persian sources about this Ash`aree household/tribe who was responsible for Tashayyu` in Qum:


Quote

عبدالله بن سعد بن مالك الأشعرى(2):


همان كسى است كه با برادرش احوص و نعيم و عبدالرحمن در تاريخ 73 هجرى از شهر كوفه مهاجرت كرده و به قم آمدند. عبدالله مردى عالم و داناى به احاديث و احكام اسلامى بوده و مدّتى در شهر كوفه امارت داشته است، برخلاف برادرش احوص مردى نرم و مهربان بوده است.
اوّلين مسجد را در شهر قم او ساخته است(3).


3ـ وى از ناحيه منصور عباسى به حكومت بلاد جبل منصوب شد و پس از مدت زمانى كوتاه از سمت خود استعفا كرده به قم بازگشت و همچون گذشته به خدمات دينى پرداخت. او داراى پانزده فرزند بود كه جمعى از زردتشتيان را به مذهب پاك تشيّع رهنمون گرديدند. در ترجمه اين صحابى امام باقر(عليه السلام) به منابع زير مىتوان مراجعه كرد: گنجينه آثار قم: 1/222; اشعريان قم.




2) Abdullah bin Saad bin Malik al-ashari:
He is the person who migrated from Kufa to Qum in 73hjri along with his brothers احوص, نعيم, and عبدالرحمن. Abdullah was a knowledgeable man and a learned one about Ahadeth and Islamic rules and for a period of time he had Emarat (I think it means Power) in the City of Kufa, unlike his brother احوص he was a soft and kind man, the first Masjid was built by him in the city of Qum. 


He from the district/Zone of Mansur Abbasi, was appointed in the govrnment of Belad Jabal and after a period he resigned from his position and returned to Qum and like his past worked for religious services. He had fifteen children who guided a group of Zoroastrians to the pure Mazhab of Shia. For the translation of this Companion of Imam Baqir (as) one can refer to the sources below: گنجينه آثار قم: 1/222; اشعريان قم.






احوص بن سعد بن مالك الاشعرى(1):


از مردان رشيد و جنگاوران شجاع قرن اول هجرى است، در كوفه متولّد و جوانيش در همان شهر گذشته است مدّتى در زندان حجاج بن يوسف ثقفى محبوس بود و سپس در سال 73 هجرى با برادرانش عبد الله و نعيم و عبدالرحمن به قم مهاجرت كرد، در ابتداى سكونتش در شهر قم، حملات و ايلغارهاى ديلمى را با شجاعت از اين ناحيه دفع كرد و موقعيت اشعريان را مستحكم نمود، مردى خشن، متهور و بى باك بوده است.


1) Ahwas bin Saad bin Malik al-ashari:
From the men of adolescent and brave warriors of first century hijri, born in Kufa and spent his youth in that city. For a period he was prisoner in the prison of Hajaj bin Yusuf thaqafy. Then in 73 Hijri along with his brothers Abdullah, Naem and Abdul Rahman, immigrated to Qum. In the beggining of his residence in the city of Qum, he bravley repulsed the attacks of Deylami in this region and strenghtened the position of Asharians. He was a harsh, reckless and fearless man.






اسحق بن آدم بن عبد الله بن سعد الاشعرى:


اواخر قرن دوّم و برادر زكريا بن آدم است و به ديدار امام على ابن موسى الرضا نائل آمده وصاحب كتابى است كه شيخ در فهرست خود از آن ياد مىكند(3).


3) Ishaq bin Adam bin Abdullah bin Saad al-ashari:
In the end of second century and he is a brother of Zekriya bin Adam. He met Imam Ali Ibn Musa al-reza and authors a book that the Sheikh has mentioned in his list.




اسحق بن عبد الله بن سعد بن مالك الاشعرى(4):


از ثقات و معتمد قميين و از حضرت صادق و امام كاظم (عليهما السلام) روايت مىكند، فرزند او احمد از مشاهير است نجاشى(5) ترجمه او را ذكر و توثيقش كرده است.


4) Ishaq bin Abdullah bin Saad bin Malik al-ashari:
From the Thiqats and reliables of Qom, He narrates from Hazrat Sadiq and Imam Kazim (as). His brother is from the notables. Najashi has mentioned his translation and did Tawtheq of him.




عبدالملك بن عبدالله بن سعد الأشعرى القمى(3):


زندگى او در نيمه اوّل قرن دوّم هجرى است از روات موثّق و محدّثان


بزرگوار شهر قم و از صحابه امام جعفر الصادق(عليه السلام) است.


3) Abdul-Malik bin Abdullah bin Saad al-ashair al-qumi:
His lived in the mid second century of Hijri, one of the Muathaq (trustworthy) narraters and honourable Muhaditheen and he was from the Companions of Imam Jafar Sadiq (as).




عيسى بن عبدالله بن سعد بن مالك الاشعرى(3):


از محدثين و روات قم در قرن دوم هجرى است و از خرمن دانش امام جعفر الصادق(عليه السلام) خوشه چينى كرده و به خدمت امام الهمام موسى الكاظم(عليه السلام)رسيده است.


Isa bin Abdullah bin Saad bin Malik al-ashari:
From the Muhadithin and Narrators of Qum in the second century hijri, gleaned from the knowledge stack of Imam Jafar Sadiq (as) and has reached in service of Musa al-kazim (as).


(translated by brother abumuslim Khorasani)


To which Farid commented:


[This information is important to me, as you are aware, since these are the people that brought tashayyu to Qom. However, there seem to be a difference of opinion, since some say that it was Musa bin Abdullah bin Sa'ad bin Malik that was the first to truly spread Shiasm in Qom. Oh, and this isn't just Shiasm, but rather, Imamism. Refer to Mu'jam Al-Buldan under Qom or Ansaab Al-Sam'aani under Ash'aris.


Ironically, there was one Sunni among them. He was Ya'qoub bin Abdullah bin Sa'ad bin Malik. Jareer bin Abdulhamid used to refer to him as the "Believer from Aal Fir'aun," signifying the deviance of his brothers and uncles. There is also a narration that when he finally left Qom, and lived in the outskirts, he would send his servant to Qom to check if the city was destroyed by Allah yet. Refer to Tabaqaat Al-Muhaditheen bi Isbahaan by Abi Al-Shaikh. Ya'qoub bin Abdullah Al-Qummi was included as a narrator in Saheeh Al-Bukhari as well.



According to the material translated by brother Abu Muslim, the tashayyu of Qom is pretty early. It seems as though tashayyu did exist in Qom in the first century. However, what happened next? It seems as though a century and a half passed without any major developments. We do know for a fact that the heads of Qom were from the Ash'ari household since Ahmad bin Mohammed bin Eisa Al-Ash'ari was still the head of Qom at his time. However, there doesn't seem to be anything major going on from the first century up until when Ibrahim bin Hashim came to Qom from Kufa. If I am not mistaken, this was early in the third century, perhaps after the death of Ibn Abi Umair. There also seems to be little to no information about the other Ash'aris in between these two periods.]



عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #14 on: July 23, 2014, 11:35:19 PM »
More on the Ash`ariyeen and the Tashayyu` of Qum.We read in the Shi`ee book "Tareekh al-Kufah" pg.228, by al-Sayyid al-Buraqi, from what he copied from other sources such as "Tareekh Qum" by Hasan bin Muhammad al-Qummi pg.119.
Quote
أما الأشعريون منهم: فإنهم هاجروا من الكوفة وتوطنوا بلدة قم من بلاد إيران، وكان السبب في ذلك: أنه لما قتل الحجاج بن يوسف الثقفي محمد بن السائب بن مالك الأشعري، هرب الأشعريون من سطوته وسكنوا بلدة قم، وأسسوا فيها النوادي العلمية، وازدهرت بهم البلدة، وبثوا فيها الآثار الدينية (1).قال العلامة المجلسي في السماء والعالم من البحار: كان أكثر أهل قم من الأشعريين.وروى فيه وفي تاريخ قم عن النبي (صلى الله عليه وآله) أنه قال:
« Last Edit: July 23, 2014, 11:43:42 PM by Hani »
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: Creators of Tashayyu`
« Reply #15 on: September 19, 2014, 12:38:42 AM »

1. History of Iraqi & Syrian relations - I have yet to read any decent article establishing the fact that there was much animosity between the populations in the area of Syria & Iraq, stemming primarily from their long history of antagonism under the yoke of the competing Byzantine & Sassanid Empires. Syria & Iraq were the focal point of the numerous Byzantine-Sassanian wars and there was much hatred between these populations. This is also an important topic to discuss in regards to the origins of Shiism - because I believe that these antagonisms were crucial to the fact that Shiism began as primarily an anti-Syrian/anti-Ummayad movement.



Does this fall under the animosity you speak of?



حَدَّثَنَا الْمُسَيَّبُ بْنُ وَاضِحٍ، حَدَّثَنَا أَبُو إِسْحَاق، عَنِ ابْنِ الْمُبَارَكِ، عَنْ أَبِي بَكْر الغَسَّانِيّ، عَنْ عَطِيَّةَ بْنِ قَيْسٍ، عَنْ رَاشِدِ بْنِ سَعْد، قَالَ: " سَارَتِ الرُّومُ إِلَى حَبِيبِ بْنِ مُسْلِمَةَ وَهُوَ بِأَرْمِينِيَّةَ، فَكَتَبَ إِلَى مُعَاوِيَةَ يَسْتَمِدُّهُ، فَكَتَبَ مُعَاوِيَةُ إِلَى عُثْمَان، فَكَتَبَ عُثْمَان إِلَى أَمِيرِ الْعِرَاقِ يَأْمُرُهُ بِأَنْ يَمُدَّ حَبِيبًا، فَأَمَدَّهُ أَهْلَ الْعِرَاقِ، وَأَمَّرَ عَلَيْهِمْ سَلْمَان بْنَ رَبِيعَةَ الْبَاهِلِيَّ، فَسَارُوا يُرِيدُونَ غِيَاثَ حَبِيبٍ، فَلَمْ يَلْقَوْهُمْ حَتَّى لَقِيَ حَبِيبٌ وَأَصْحَابُهُ الْعَدُوَّ، وَفَتَحَ اللَّهُ لَهُمْ، فَلَمَّا قَدِمَ سُليْمَان وَأَصْحَابُهُ عَلَى حَبِيبٍ سَأَلُوهُمْ أَنْ يُشْرِكُوهُمْ فِي الْغَنِيمَةِ، وَقَالُوا: قَدْ أَمْدَدْنَاكُمْ.
وَقَالَ أَهْلُ الشَّام: لَمْ تَشْهَدُوا الْقِتَالَ، فَلَيْسَ مَعَنَا شَيْءٌ.
فَأَبَى حَبِيبٌ أَنْ يُشْرِكَهُمْ، وَحَوَى هُوَ وَأَصْحَابُهُ عَلَى غَنِيمَتِهِمْ، فَتَنَازَعَ أَهْلُ الشَّام وَأَهْلُ الْعِرَاقِ حَتَّى كَادَ يَكُونُ فِي ذَلِكَ كَوْنٌ


[Rashid bin Sa`d said: The Roman armies marched towards Habib bin Muslimah while he was stationed in Armenia, he (Habib) wrote to Mu`awiyah for aid and Mu`awiyah wrote to (Caliph) `Uthman, then `Uthman wrote to the Ameer of `Iraq ordering him to aid Habib. The people of `Iraq sent reinforcements and they appointed Sulayman bin Rabi`ah al-Bahili as their leader, they then marched to aid Habib. However, they (`Iraqis) never got there until Habib had already met the enemy and defeated them by the will of Allah. Sulayman and his companions asked Habib to include them in the spoils of war, they said: "We have reinforced you." but the people of al-Sham said: "You have not witnessed the battle, we will not include you." Habib refused to share with them and he and his men took the war booty, thus there was a conflict between the people of Sham and `Iraq that could have led to something catastrophic.]


Source: al-Awa'il by abi `Uroubah 1/149.
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

 

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