Architects of Shi’ism: Abu Basir Layth al Bakhtari al Muradi – NEW UPLOAD!!!

Chapter One – Mujmal (general) Tawthiq between al Hilli and al Khu’i – 1.1 Tawthiq of a narrator on account of him being one of the teachers of al Najjashi in his work Rijal al Najjashi
October 12, 2021
The Respect of Imam al Baqir for the Companions and the People of Knowledge
October 20, 2021

Abu Basir Layth al Bakhtari al Muradi

A critical study of the chief narrators of the Shia reveals that most of them were either disbelievers—rejecting fundamental aspects of faith—or people who were openly declared as liars by Imam Jafar al Sadiq rahimahu Llah, as is recorded in the books of the Shia themselves. Imam Jafar al Sadiq rahimahu Llah said:

 

They narrate from us lies and they fabricate using our names, the Ahlul Bayt.[1]

 

Amongst this group is Abu Basir Layth al Bakhtari al Muradi, who is among the most prolific narrators of Shia Hadith. The name Abu Basir appears in approximately 2275 narrations of al Kafi.[2]

While he too has been severely condemned by the illustrious Imams, we still find that he is regarded as one of the pillars of the Shia faith, awarded the highest of accolades, and elevated beyond all forms of criticism, second perhaps only to the Imams in his ability to do no wrong.

Al Ardabili writes about him:

 

Al Ghadaʼiri has said, “Imam Jafar would express disgust with him and would be annoyed by him. His companions differed regarding him.”

However, according to me, the disparagement was regarding his din, not his narrations, and according to me he is reliable and one upon whose narrations one can rely upon. He is amongst our companions of the Imamiyyah, who report sahih ahadith which we mentioned first. The statement of al Ghadaʼiri does not necessitate disparagement.[3]

 

It appears that even the Imams can be set aside, if the situation demands it, even though they are believed by the Shia to be the sole repositories of knowledge who are beyond question and compulsory to obey, or so they say when it suits them.

Let us have a little glimpse into these narrations and gauge the character of this individual for ourselves. Al Kashshi narrates:

 

Abu Basir sat at the door of Imam al Sadiq seeking permission to enter but was denied permission upon which he remarked, “If we had with us a dish, we would have definitely been granted permission.”[4]

 

Abu Basir’s accusing the Imam of being desirous and a seeker of riches was not restricted to this one occasion only, but there are many narrations similar to this that can be found in the books of the Shia. It is reported in another narration from Hammad ibn `Uthman:

 

I, Ibn Abi Ya`fur, and another individual went to al Hayrah or to another place. We began discussing the world, so Abu Basir al Muradi said, “Listen well, if your companion (referring to the Imam) could be successful in acquiring it, he would have kept it to himself!” Thereafter, he went to take a nap. As he done so, a dog came by and was about to defecate on him. I stepped forward to dispel it, but Abu Ya`fur said, “Leave it!” The dog then proceeded to defecate in his ear.[5]

 

One might assume that Abu Basir repented from this unethical conduct, but the reality is that he only increased in his criticism, blasphemy, and mockery of al Sadiq.

Al Kashshi reports another narration from Abu Ya`fur:

 

I went out to the suburb seeking some dinars by means of which I could perform hajj. Amongst our group was Abu Basir.

I said to him, “O Abu Basir, fear Allah, for indeed you are a wealthy man!”

He replied, “Remain silent! If the entire world were to fall in the destiny of your companion (i.e. Imam Jafar), he would have wrapped it under his garment!”[6]

 

His disparaging remarks for the Imams were not limited to al Sadiq rahimahu Llah only, but we find him accusing Imam al Kazim rahimahu Llah of having insufficient knowledge and being ignorant of the laws of Shari`ah. Shu`ayb al `Aqraqufi narrates:

 

I asked Abu `Abdullah (Imam Jafar) regarding a woman who marries even though she has a husband who done zihar[7] upon her?

He answered, “The woman will be stoned and the man will be lashed one hundred times, since he did not enquire.”

Shu`ayb says, “Thereafter, I went to al Kazim and asked him, “What is the law regarding a woman who marries despite having a husband?”

He replied, “The woman will be stoned and there will be no action against the man.”

Later, I met Abu Basir and told him, “I asked al Kazim regarding a woman who marries despite having a husband and he replied, ‘The woman will be stoned and there will be no action against the man.’”

Abu Basir responded by wiping his hand on his chest and saying, “I don’t think that the intelligence of our companion (the illustrious Imam) has reached its climax!”[8]

 

In another narration it is reported that Abu Basir said about Imam al Kazim, in the same incident:

 

The only thing that scares me is that he has been given the knowledge of his predecessor.[9]

 

The implications of these narrations were so heinous that the author of the footnotes of Majma` al Rijal was forced to add after it, “We seek the protection of Allah from these two narrations.”

Disparaging remarks were the least of Abu Basir’s crimes, we find his insolence reaching an abysmal level whereby he would oppose the rulings issued by the Imam and attempt to alter it with his own, even after the empathic declaration of the Imam. Shu`ayb narrates:

 

I was in the presence of Abu `Abdullah with a few others. Amongst us was Abu Basir. The people of the mountain were asking him regarding the slaughtered animals of the Jews and Christians.

Abu `Abdullah replied, “You have definitely heard that which Allah says in his Book.” Referring to the verse: “And do not eat from that on which Allah’s name was not taken…”[10]

They responded, “We would like you to inform us.”

So, he said to them, “Do not eat it.”

When we left from there, Abu Basir said, “I take responsibility for all of it. There is no sin in consuming it. Indeed, I have heard both, him and his father commanding that it should be consumed and, thus, we consumed it.”

Thereafter Abu Basir said to me, “Ask him, again.”

Hence, I said to the Imam, “May I be sacrificed for you, what is your opinion regarding the slaughtered animals of the people of the Book?”

He replied, “Were you not present this morning? Did you not hear?”

I said, “Indeed I was present!” thereupon he said, “Do not partake of it.”

Abu Basir then said, “Partake of it.” And urged me to ask him once more.

The Imam replied in the same manner that he replied the first time.

Abu Basir came back to me and repeated his previous statement, i.e. “I take responsibility, eat it.” Then he said to me, “Ask him (again).” But I replied, “I cannot ask him more than twice.”[11]

 

The refusal of Abu Basir to accept the ruling of the illustrious “infallible” Imam speaks volumes about his character, and once can only imagine how many statements of the Imam were distorted by him to support his deviant practices; this is aside from his own exaggerated forgeries which he attributed to the illustrious Imams. For example: Abu Basir claims that Abu `Abdullah al Sadiq said:

Allah subhanahu wa ta `ala gave Fatimah a quarter of the world as dowry, hence, it belongs to her. He likewise gave her Jannat and Jahannam as part of her dowry. Thus, her enemies will enter Jahannam and her partisans will enter Jannat.[12]

 

Abu Basir had managed to dupe the Shia into believing in the likes of these forgeries, filled with exaggeration and extremism regarding the status of the Ahlul Bayt, which often borders on Kufr and shirk. Nothing could dissuade him from this, and the narrations of Taqiyyah—which he churned out on a regular basis—ensured his protection from any censure from the Shia masses.

Abu Basir would say that he heard Imam Jafar saying that the Messenger of Allah said:

 

O Salman if your knowledge is presented to Miqdad he will kill you. And O Miqdad if your knowledge is presented to Salman he will consider you an apostate.[13]

 

We seek Allah’s protection from the blasphemy that this narration contains. This implies that the Prophet salla Llahu `alayhi wa sallam himself practiced Taqiyyah with his own Companions, relating some laws to a few and relating the complete opposite to the other, such that if they were to reveal what they had learnt they would consider each other apostates. This is a direct assault on the noble Prophet salla Llahu `alayhi wa sallam himself, attempting to cast doubt upon all that he imparted to the Ummah.

These narrations and all the others attributing Taqiyyah to the illustrious Imams of the Ahlul Bayt enabled these charlatans to claim that they were the sole custodians of knowledge, as the true religion could only be learnt from them; as all those who were divinely appointed by Allah subhanahu wa ta `ala were permanently bound by the shackles of Taqiyyah, which they could not free themselves from their entire lives. Thus, Abu Basir and his cohorts, seeking authority in din, were able to steer the Shia away from any tenet practiced by the Ahlus Sunnah, even if it were taught by the Prophet salla Llahu `alayhi wa sallam and reported from him through profuse narration or confirmed to be correct by the “infallible” Imams themselves. Abu Basir attributes to Imam Jafar that he said:

 

By the oath of Allah, you and they [the Ahlus Sunnah] have absolutely nothing in common. Oppose them, as they have no portion of the true religion.[14]

 

This resulted in the Shia creed teeming with blasphemy and innovation, all of which is accredited to Abu Basir and the other architects of the Shia faith who attributed these falsehoods to the Imams of the Ahlul Bayt; all in the name of opposing the Ahlus Sunnah. As for the actual practice decreed by Allah, the Shia are incapable of determining this as the likelihood of that being said out of Taqiyyah always remains. Abu Basir reports that Imam Jafar allegedly said, “I speak by one speech, to it are seventy perspectives. I take such as I like.”[15]

It is reported that Imam Jafar was asked regarding a certain matter to which he answered. Thereafter, another man came to him and asked him regarding it. But he gave him an answer contrary to the one he had first given. Then, a third man came and he gave him an answer that was neither like the first nor the second. When the two men walked out, the following discussion ensued with the Imam, “O son of Rasulullah, two men from Iraq—from your Shia—came to you and asked you (regarding the same matter I had first asked), but you gave each one a different reply?”

He responded, “This is better for me and you. If you all hold one opinion, the people will believe that it is your opinion, which will shorten my and your existence.”[16]

This is why Imam Muhammad al Baqir rahimahu Llah would say, when he first noticed the manner in which their statements were being manipulated and distorted:

 

When our hadith reach Syria, they return as we had said it. But after it reaches the people of Iraq, it returns with additions and omissions.[17]

 

The ploy of attributing Taqiyyah to the Imams was a crafty tactic used by these liars to justify their distortions lend credence to their forgeries. And in so doing they managed to portray themselves to be the true and only confidants of the Imams. Unfortunate for them, however, was that the noble members of the Ahlul Bayt were wise to their schemes and left no stone unturned in trying to expose them and save the masses from their treachery. Thus, Imam Ja’far al Sadiq said, when one of the Shia complained to him of the excessive differences of those who enter upon him:

People have become obsessed with lying upon us, they do not seek through our narrations and our love what is by Allah. They only seek the world, and each one of them loves to be called a leader.[18]

 

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[1] Usul Mazhab al Shia, 1/372.

[2] Kulluyat fi `Ilm al Rijal by Jafar al Sabhani.

[3] Rijal al Kashshi page 159, sub-note: 265.

[4] Rijal al Kashshi pg. 172 Tanqih al Maqal 2/45 (1998), Mujam al Rijal 14/148, Majma` al Rijal li l-Qahba`i 5/85.

[5] Ibid.

[6] Al Kashshi, pg. 169 hadith: 285.

[7] Zihar: when the husband compares his wife to his mother implying that he has taken her to be forbidden for him.

[8] Al Kashshi, pg. 171-172, hadith: 292.

[9] Al Tahdhib 10/25, hadith 76, ‘Chapter on the Punishment of Adultery’

[10] Surah al An`am: 121

[11] Wasa’il al Shia, 16/287.

[12] Bihar al Anwar, 43/105

[13] Rijal al Kashshi, p. 11.

[14] Wasa’il al Shia, 18/85.

[15] Basa’ir al Darajat, Eng part 7 pg. 24.

[16] Usul al Kafi, 1/65.

[17] Qadi Nu`man al Maghribi: Sharh al Akhbar, 3/278.

[18] Rijal al Kashshi, 1/347.

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