Blatant Lie on the Authentic Books
Al Bukhari and the Custom of the Masses
December 9, 2022The Shia Stance on the Companions
December 9, 2022BACK⇒ Return to Table of contents
Blatant Lie on the Authentic Books
The author of Bayt al ‘Ankabut blatantly lies about the books of hadith, whence he claims that these books comprise of ahadith that state:
من مات وليس في عنقه بيعة لطاغية زمانه مات ميتة جاهلية
Whoever dies without pledging allegiance to the tyrant of his time dies a death of ignorance.[1]
This is the pure lie with regards the authentic book of hadith.
The actual meaning of what is found in these books, as the author has cited, is that whoever leaves out obedience and abandons the community, and it is desirous to persevere with the Amir, (an Amir, according to the Prophetic terminology, is the commander of the fighting army) when a person sees something in the Amir that he dislikes, not when he sees something that Allah dislikes, because there is no obedience in the disobedience of Allah.
The author of Bayt al ‘Ankabut, is deceiving and lying openly, in broad daylight, about the authentic books. These books declare that the best form of Jihad (holy war) is to speak the truth before a tyrant ruler. These books also affirm the status of martyrdom for that person who stands up to a tyrant ruler to command him (towards good) and forbid him (from evil), and subsequently he gets killed by this tyrant.
If Musaylamah al Kadhdhab (the great liar that claimed prophethood) had to read these authentic books, he also would not reach such a height of lying that would make him claim that these books declare, “Whoever dies without pledging allegiance to the tyrant of his time dies a death of ignorance.” This is so because these books contain hundreds of ahadith like the following:
من قتل دون ماله مظلوما فهو شهيد
Whoever is killed oppressed, protecting his wealth, is a martyr.[2]
من رأي منكم منكرا فاليغيره بيده فان لم يستطع فبلسانه فان لم يستطع فبقلبه وذالك أضعف الإيمان
Whosoever of you sees an evil action; he should change it with his hands, and if he is unable to do so, then with his tongue; and if he is unable to do so then with his heart. This is the weakest form of iman.[3]
لتأمرن بالمعروف ولتنهون عن المنكر ولتأخذن على ىد الظالم ولتأطرنه على الحق أطرا أو ليضربن الله بعضكم ببعض ثم تدعون فلا يستجاب لكم
Most definitely you should command the good and forbid the evil and hold the hands of an oppressor and turn him towards the good, or else Allah subhanahu wa ta ‘ala will disunite you. Then you will supplicate to Him but He will not answer your supplications.[4]
إذا رأيتم الظالم فلم تأخذوا علي يديه يوشك الله أن يعمكم بعذاب من عنده
If you see an oppressor and you do not withhold his hand, then soon Allah subhanahu wa ta ‘ala will inflict you with a punishment from Him.[5]
من قتل دون دينه فهو شهيد ومن قتل دون اهله فهو شهيد و من قتل دون دمه فهو شهيد و من قتل دون ماله فهو شهيد
Whoever is killed protecting his Din is a martyr, whoever is killed protecting his family is a martyr, whoever is killed protecting his blood is a martyr, whoever is killed protecting his wealth is a martyr.[6]
أفضل الجهاد كلمة حق أمام سلطان جائر
The best Jihad is true speech before a tyrant leader.[7]
على المرء المسلم السمع والطاعة فيما أحب وكره إلا أن يؤمر بمعصية فإن أمر بمعصية فلاسمع ولاطاعة
It is necessary on a Muslim to listen and obey, in that which he likes and dislikes, except when he is ordered towards disobedience. If he is commanded to perpetrate disobedience then there is neither hearing nor obedience.[8]
لا طاعة فى معصية الله إنما الطاعة في المعروف
There is no obedience in the disobedience of Allah. Obedience is only in good.[9]
قال حذىفة بن اليمان يا رسول الله أيكون بعد الخير الذي أعطينا شر كما كان قبله قال نعم قلت فيمن نعتصم قال بالسيف
Hudhayfah ibn al Yaman radiya Llahu ‘anhu said, “O Prophet of Allah, will there be evil after the good that we have been bestowed?”
The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”
I asked, “What do we hold on to?”
The Prophet salla Llahu ‘alayhi wa sallam replied, “The sword.”[10]
بايعنا رسول الله صلي الله عليه وسلم على السمع والطاعة في العسر واليسر والمنشط والمكره و على أثرة علينا وعلى ألا ننازع الأمر أهله وعلى أن نقول بالحق أينما كنا ولا نخاف في الله لومة لائم
We pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam upon; listening and obeying, in ease and difficulty, in pleasant and adverse conditions; upon preferring others above ourselves; that we will not dispute in the matter of governorship with those who are worthy of it; we will speak the truth wherever we are, and we will not be afraid to criticize in the matter of Allah.[11]
When the books of hadith gather narrations of this nature, in large numbers, will it be correct to say that these books advocate the obligation of pledging allegiance to the tyrant of the era, lest he dies the death of ignorance.
Furthermore, does the author of Bayt al ‘Ankabut not feel ashamed for levelling such oppressive and peculiar accusations on the Sunni hadith books, whereas at the same time he believes that whoever does not pledge allegiance to a Shia Imam, dies a death of ignorance. Hence, he writes, “Anyone who dies without acknowledging a true Imam from the household of the Prophet salla Llahu ‘alayhi wa sallam, (as Kulayni narrates in al Kafi) dies a death of ignorance.”[12]
We would like to ask the author about his forefathers who were not Shia like him. Did they die a death of ignorance?
The author used to be compassionate towards his grandfather,[13] who used to trade al Bukhari in his bookstore, and he together with family used to seek blessings through it. He passed away in this condition without acknowledging a Shia Imam. Did he die a death of ignorance? How can the author show mercy to someone who dies a death of ignorance?
NEXT⇒ The Shia Stance on the Companions
[1] Bayt al ‘Ankabut, pg. 27.
[2] Reported by al Bukhari, Muslim, al Darimi, and Ahmed.
[3] Reported by Muslim, al Tirmidhi, al Nasa’i, and Ahmed.
[4] Reported by al Tirmidhi, Abu Dawud, Ibn Majah, and Ahmed.
[5] Reported by al Darimi.
[6] Reported by al Bukhari, Muslim, Abu Dawud, al Tirmidhi, al Nasa’i, Ibn Majah, and Ahmed.
[7] Reported by Abu Dawud, al Tirmidhi, al Nasa’i, Ibn Majah, and Ahmed.
[8] Reported by Muslim.
[9] Reported by Muslim.
[10] Reported by Abu Dawud and Ahmed.
[11] Reported by Muslim.
[12] Bayt al ‘Ankabut, pg. 30
[13] Ibid., pg. 15.
BACK⇒ Return to Table of contents
Blatant Lie on the Authentic Books
The author of Bayt al ‘Ankabut blatantly lies about the books of hadith, whence he claims that these books comprise of ahadith that state:
من مات وليس في عنقه بيعة لطاغية زمانه مات ميتة جاهلية
Whoever dies without pledging allegiance to the tyrant of his time dies a death of ignorance.[1]
This is the pure lie with regards the authentic book of hadith.
The actual meaning of what is found in these books, as the author has cited, is that whoever leaves out obedience and abandons the community, and it is desirous to persevere with the Amir, (an Amir, according to the Prophetic terminology, is the commander of the fighting army) when a person sees something in the Amir that he dislikes, not when he sees something that Allah dislikes, because there is no obedience in the disobedience of Allah.
The author of Bayt al ‘Ankabut, is deceiving and lying openly, in broad daylight, about the authentic books. These books declare that the best form of Jihad (holy war) is to speak the truth before a tyrant ruler. These books also affirm the status of martyrdom for that person who stands up to a tyrant ruler to command him (towards good) and forbid him (from evil), and subsequently he gets killed by this tyrant.
If Musaylamah al Kadhdhab (the great liar that claimed prophethood) had to read these authentic books, he also would not reach such a height of lying that would make him claim that these books declare, “Whoever dies without pledging allegiance to the tyrant of his time dies a death of ignorance.” This is so because these books contain hundreds of ahadith like the following:
من قتل دون ماله مظلوما فهو شهيد
Whoever is killed oppressed, protecting his wealth, is a martyr.[2]
من رأي منكم منكرا فاليغيره بيده فان لم يستطع فبلسانه فان لم يستطع فبقلبه وذالك أضعف الإيمان
Whosoever of you sees an evil action; he should change it with his hands, and if he is unable to do so, then with his tongue; and if he is unable to do so then with his heart. This is the weakest form of iman.[3]
لتأمرن بالمعروف ولتنهون عن المنكر ولتأخذن على ىد الظالم ولتأطرنه على الحق أطرا أو ليضربن الله بعضكم ببعض ثم تدعون فلا يستجاب لكم
Most definitely you should command the good and forbid the evil and hold the hands of an oppressor and turn him towards the good, or else Allah subhanahu wa ta ‘ala will disunite you. Then you will supplicate to Him but He will not answer your supplications.[4]
إذا رأيتم الظالم فلم تأخذوا علي يديه يوشك الله أن يعمكم بعذاب من عنده
If you see an oppressor and you do not withhold his hand, then soon Allah subhanahu wa ta ‘ala will inflict you with a punishment from Him.[5]
من قتل دون دينه فهو شهيد ومن قتل دون اهله فهو شهيد و من قتل دون دمه فهو شهيد و من قتل دون ماله فهو شهيد
Whoever is killed protecting his Din is a martyr, whoever is killed protecting his family is a martyr, whoever is killed protecting his blood is a martyr, whoever is killed protecting his wealth is a martyr.[6]
أفضل الجهاد كلمة حق أمام سلطان جائر
The best Jihad is true speech before a tyrant leader.[7]
على المرء المسلم السمع والطاعة فيما أحب وكره إلا أن يؤمر بمعصية فإن أمر بمعصية فلاسمع ولاطاعة
It is necessary on a Muslim to listen and obey, in that which he likes and dislikes, except when he is ordered towards disobedience. If he is commanded to perpetrate disobedience then there is neither hearing nor obedience.[8]
لا طاعة فى معصية الله إنما الطاعة في المعروف
There is no obedience in the disobedience of Allah. Obedience is only in good.[9]
قال حذىفة بن اليمان يا رسول الله أيكون بعد الخير الذي أعطينا شر كما كان قبله قال نعم قلت فيمن نعتصم قال بالسيف
Hudhayfah ibn al Yaman radiya Llahu ‘anhu said, “O Prophet of Allah, will there be evil after the good that we have been bestowed?”
The Prophet salla Llahu ‘alayhi wa sallam replied, “Yes.”
I asked, “What do we hold on to?”
The Prophet salla Llahu ‘alayhi wa sallam replied, “The sword.”[10]
بايعنا رسول الله صلي الله عليه وسلم على السمع والطاعة في العسر واليسر والمنشط والمكره و على أثرة علينا وعلى ألا ننازع الأمر أهله وعلى أن نقول بالحق أينما كنا ولا نخاف في الله لومة لائم
We pledged allegiance to the Prophet salla Llahu ‘alayhi wa sallam upon; listening and obeying, in ease and difficulty, in pleasant and adverse conditions; upon preferring others above ourselves; that we will not dispute in the matter of governorship with those who are worthy of it; we will speak the truth wherever we are, and we will not be afraid to criticize in the matter of Allah.[11]
When the books of hadith gather narrations of this nature, in large numbers, will it be correct to say that these books advocate the obligation of pledging allegiance to the tyrant of the era, lest he dies the death of ignorance.
Furthermore, does the author of Bayt al ‘Ankabut not feel ashamed for levelling such oppressive and peculiar accusations on the Sunni hadith books, whereas at the same time he believes that whoever does not pledge allegiance to a Shia Imam, dies a death of ignorance. Hence, he writes, “Anyone who dies without acknowledging a true Imam from the household of the Prophet salla Llahu ‘alayhi wa sallam, (as Kulayni narrates in al Kafi) dies a death of ignorance.”[12]
We would like to ask the author about his forefathers who were not Shia like him. Did they die a death of ignorance?
The author used to be compassionate towards his grandfather,[13] who used to trade al Bukhari in his bookstore, and he together with family used to seek blessings through it. He passed away in this condition without acknowledging a Shia Imam. Did he die a death of ignorance? How can the author show mercy to someone who dies a death of ignorance?
NEXT⇒ The Shia Stance on the Companions
[1] Bayt al ‘Ankabut, pg. 27.
[2] Reported by al Bukhari, Muslim, al Darimi, and Ahmed.
[3] Reported by Muslim, al Tirmidhi, al Nasa’i, and Ahmed.
[4] Reported by al Tirmidhi, Abu Dawud, Ibn Majah, and Ahmed.
[5] Reported by al Darimi.
[6] Reported by al Bukhari, Muslim, Abu Dawud, al Tirmidhi, al Nasa’i, Ibn Majah, and Ahmed.
[7] Reported by Abu Dawud, al Tirmidhi, al Nasa’i, Ibn Majah, and Ahmed.
[8] Reported by Muslim.
[9] Reported by Muslim.
[10] Reported by Abu Dawud and Ahmed.
[11] Reported by Muslim.
[12] Bayt al ‘Ankabut, pg. 30
[13] Ibid., pg. 15.