I think it imperative to elaborate on a subtle point before beginning with our examination of those narrators who have been impugned; Imam al Baqir rahimahu Llah was Madani, in other words he was from those who resided in Madinah, the blessed city of the Prophet salla Llahu ‘alayhi wa sallam. He lived here his entire life and was even buried in this same blessed city, as was the case with his son, Imam Jafar al Sadiq rahimahu Llah.
While researching the life of Imam al Baqir rahimahu Llah, I did not come across even a single historical report of him ever journeying to Kufah. Even if we assume that he did, at some point, go there, it could only have been a temporary stopover and he never resided there for a lengthy period. How then is it possible that the majority of those who narrated from Imam al Baqir rahimahu Llah were people from Kufah?
It is possible that one could say that it was the people of Kufah who travelled to Madinah in order to benefit from his knowledge, and I too acknowledge that this is definitely a possibility as we have heard of the great travels of many illustrious personalities who set out in pursuit of knowledge. They spent many years and sacrificed all they had in this effort. However, when we examine the journeys of these narrators and their efforts, we find that they predominantly remained in Kufah, and their visits to Madinah—if they even truly occurred—was no more than for a few days. In a short stay such as this it is impossible for them to have gained the amount knowledge they claimed to have received from Imam al Baqir rahimahu Llah and transmit the profuse amount of narrations that they do. As there are some who transmit as many as 30 000 narrations from Imam al Baqir rahimahu Llah, yet there are even those who transmit more than that up to 70 000. The quantity of narrations should be accompanied with a similar amount of companionship, or close to it, as knowledge is not something that is passed in a vessel but something obtained through exertion and study. Even if we were to, hypothetically, believe that the transmitters were extremely gifted, it is still impossible to obtain all of this knowledge in one sitting, as has been reported by al Hurr al ‘Amili in his al Wasa’il that a group of people came to Imam al Baqir rahimahu Llah and asked him about 30 000 rulings in one sitting and he answered all of them when his age at that time was only 9 years old.
Let us overlook the age Imam al Baqir is claimed to be when he answered these rulings and focus on just the number of rulings he was asked: even if it took him only 30 seconds to answer each—as impossible as this may be—it would still mean that this single sitting was 250 hours long, which is more than ten days.
Undoubtedly, Allah subhanahu wa ta ‘ala had ordained that the people of Kufah be stained with a dark history—with the Muslim Ummah in general and the Ahl al Bayt specifically—and condemnation be made upon them on the tongues of the Ahl al Bayt themselves. Amongst them is Sayyidina ‘Ali radiya Llahu ‘anhu, who said:
O People of Kufah, I have been tested by two or three among you who are deaf while having ears, who are dumb yet have tongues, who are blind but have eyes, brothers who are not trustworthy at a meeting, brothers who are not reliable in a test. O Allah! I make them bored and they bore me. I disgust them and they disgust me. O Allah! Let no commander please them and let them please no commander. Mix their hearts as salt is mixed with water.
Sayyidina Hassan radiya Llahu ‘anhu said:
I know the people of Kufah and their evil. The corrupt ones from among them are impracticable for me as they are not adherent, nor are they honest in both word and action. They are inconsistent, they say we are with you and their swords are unsheathed against us.
Sayyidah Fatimah al Sughra bint Hussain radiya Llahu ‘anha said:
O people of Kufah! O people of treachery, betrayal, and conceit! We are a household who have been tried by Allah through you, as Allah has tried you through us.
Sayyidah Sukaynah bint Hussain radiya Llahu ‘anha said:
May the curse of Allah be upon you, O people of Kufah! You orphaned me when I was a child and you widowed me when I became old.
She said this because the people of Kufah had killed her father, Hussain radiya Llahu ‘anhu, and then later her husband, Mus’ab ibn al Zubair rahimahu Llah.
Imam Zayn al ‘Abidin rahimahu Llah said:
Far from it! Far from it! O treacherous and deceitful people! You are separated from what you desire. Do you want to come to me as you came to my fathers before…
There are many narrations of the Ahl al Bayt condemning the people of Kufah on account of their treachery and deception, this is not the place to gather all such narrations. The people of Kufah were not content with this level of dishonour but exceeded all bounds by fabricating in their names as well. They were astray and along with themselves led many others astray. Abu Jafar al Baqir rahimahu Llah said about them:
When our hadith reach Syria, they return authentically. But when it reaches the people of Iraq, it returns with additions and omissions.
His son, Jafar al Sadiq rahimahu Llah, was spot on when he said:
We—the Ahl al Bayt—are truthful. [But] We have not been spared from liars who fabricate in our name and tarnish our reputation in the eyes of people with their falsehood.
We now present to you the names of a few of these liars, alongside side it we will also discuss their status as narrators and a few examples of their fabrications.
Abu Hamzah al Thumali narrates that Abu Jafar al Baqir and Abu ‘Abdullah al Sadiq said:
If we inform you of something that is going to transpire from here but you find it happening from there, then verily it is Allah subhanahu wa ta ‘ala Who does as He wills. And if we inform you of a Hadith today then tomorrow tell you the opposite of it, then verily Allah omits what He wills and establishes what He wills.
This is a dreadful report containing a number of revolting assertions:
Abu Hamzah al Thumali narrated:
‘Abdullah ibn ‘Umar came to ‘Ali Zayn al ‘Abidin and said, “O Ibn Hussain, have you said, ‘Yunus ibn Matta experienced what he did with regards to the whale because the Wilayah of my grandfather was presented before him but he hesitated in accepting it?’”
Zayn al ‘Abidin replied, “Most definitely, may your mother be bereaved of you.”
Ibn ‘Umar said, “Show me proof of this, if you are indeed truthful.”
So, Zayn al ‘Abidin instructed us to tie a bandage over our eyes. Shortly thereafter, he instructed us to open them and, suddenly, we were at the sea, its waves crashing in front of us.
Ibn ‘Umar said, “O my master! My blood is upon your neck. Fear Allah! Fear Allah! regarding me.”
[Zayn al ‘Abidin said, “You asked for proof, did you not?”]
Ibn ‘Umar said, “Show me then if you are truthful.”
Zayn al ‘Abidin then called out, “O whale!”
The whale then popped its head out of the water, it appeared like a huge mountain, saying, “I am present, I am present, O Wali of Allah.”
Zayn al ‘Abidin asked, “Who are you?”
The whale responded, “I am the whale of Yunus, O my master.”
Zayn al ‘Abidin said, “Inform us of the incident.”
The whale said, “O my master, Allah did not send any prophet until the advent of your grandfather, Muhammad salla Llahu ‘alayhi wa sallam, except that they were presented with the Wilayah of you the Ahl al Bayt. Whichever of the Prophets accepted it were saved and protected. Whichever of them hesitated and abstained from accepting it were met with the difficulty that they were met with: Adam with his sin, Nuh with the flood, Ibrahim and the fire, Yusuf in the well, Ayub and what he experienced of illness, Dawud and his error, until Allah sent Yunus. Allah revealed to him, ‘O Yunus accept the wilayah of ‘Ali ‘alayh al Salam and the rightful Imams from his progeny.’ Yunus said, ‘How can I accept the wilayah of one I have not seen and who I do not know.’ He then left angrily so Allah revealed to me, ‘Swallow up Yunus but do not weaken his bones.’ So, he remained in my belly for forty mornings, travelling with me in the ocean in three folds of darkness, calling out, ‘O Allah there is none worthy of worship but You, glory be to You, verily I was from the oppressors. I have accepted the wilayah of ‘Ali ‘alayh al Salam and the rightful Imams from his progeny.’ When he accepted your wilayah, my Rabb ordered me [to release him] so I threw him on to the seashore.”
Zayn al ‘Abidin said, “Return, O whale, to your sanctuary.”
And the water receded.
The absurdities present in this narration are not hidden from you, respected reader, amongst them:
I. The fabricator of this report has slandered all the Prophets, claiming they disobeyed Allah and were too proud to accept His instruction.
II. There is clear exaggeration in this report regarding the status of ‘Ali radiya Llahu ‘anhu, whereby the narrator asserts that the purpose of creation itself seems to be nothing more than establishing the Wilayah of ‘Ali radiya Llahu ‘anhu. This appears to be the ultimate test for all of creation. Then the narrator in one fell swoop claims that the Prophets of all people failed this test. There is no Power or Might except with Allah.
III. Allah subhanahu wa ta ‘ala says in the noble Qur’an:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
And I did not create the jinn and mankind except to worship Me.
The narrator of this fabrication did not give even the slightest consideration to the worship of Allah subhanahu wa ta ‘ala, but in fact omitted mention of it entirely, putting in its stead acceptance of Wilayah. Allah subhanahu wa ta ‘ala has revealed no proof in this regard. Thus, the reason why the nations of Nuh ‘alayh al Salam, Lut, ‘Ad, etc., were destroyed, was they refused to accept it. It is only logical that when the Prophets themselves were required to believe in it then their people too would be required to believe in the same. In fact, the very same narrator has fabricated another tradition which he attributes to Imam al Baqir attesting to the very same. Al Saffar reports with his chain of narrators to al Thumali, “And our Wilayah is the same Wilayah ordained by Allah with which every Prophet was sent.” There are dozens of such narrations present in their books. Al Mazindarani clarifies in his commentary of al Kafi:
Because we say that this warning and it’s like was from the time of Prophet Adam ‘alayh al Salam until the Day of Qiyamah, it is not for anyone beside he who denies the authority of ‘Ali ‘alayh al Salam. This is because we have mentioned in numerous narrations that only he will enter the fire who denies his Wilayah.
This implies that the nations of Nuh ‘alayh al Salam, people of ‘Ad, and others all believed in Allah subhanahu wa ta ‘ala and were pleased with Allah subhanahu wa ta ‘ala as their Lord, but rejected Wilayah and that is why they were destroyed. This would be a great oppression upon them, as the Prophets before them rejected it too at first, despite their immense faith in Allah subhanahu wa ta ‘ala and them being the recipients of revelation; why then would they be so severely punished when they not receive revelation?
We have one more lingering question, was the Prophet salla Llahu ‘alayhi wa sallam also required to accept their Wilayah? Did he believe in them then and accept them as a means of guidance? If your answer is yes, then the Prophet salla Llahu ‘alayhi wa sallam no longer remains leader but becomes a follower! If you say he did not, then this means that the Prophet salla Llahu ‘alayhi wa sallam did not accept an important pillar of faith, making the likes of Hamzah al Thumali and his cronies sounder in faith than the Prophet salla Llahu ‘alayhi wa sallam. We seek Allah’s subhanahu wa ta ‘ala protection from such heresy and deviation.
IV. Another question which the mind can’t help but ask: How old was the whale of Nabi Yunus ‘alayh al Salam that it lived until the era of Sayyidina Zayn al ‘Abidin rahimahu Llah? This makes it centuries old, making it all the more improbable, neither supported by logic or sound narration. However, some people love believing in superstitions and fairy tales.
Abu Hamzah al Thumali narrated:
‘Ali ibn Hussain said to us, “Which place is the most sacred?”
We answered, “Allah, His Messenger, and the son of His Messenger know best.”
‘Ali ibn Hussain then said, “The most sacred of places is between the Maqam (Ibrahim) and Hajar Aswad. If a man were to spend the lifetime of Nuh with his people, 950 years, fasting the entire day and spending the entire night in prayer in that very place but meets Allah without believing in our Wilayah, then his worship will not benefit him in the least.”
Apparently firm belief in Allah subhanahu wa ta ‘ala—the One, the Absolute—and His Messenger salla Llahu ‘alayhi wa sallam even though accompanied with sincere worship and adherence to the laws of Allah is of no avail except if it is accompanied with belief in Wilayah, the likes of which have not been mentioned in the noble Qur’an. Will any rational person say such a thing? How is it possible to accept that Wilayah carries such importance yet finds no mention in the Qur’an? Is this not accusing Allah subhanahu wa ta ‘ala of injustice, Allah forbid? Verily, O Allah, You are free from this slander.
The best response to them is the verse of Allah subhanahu wa ta ‘ala:
إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ ۖ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ
They are not but [mere] names you have named them, you and your forefathers, for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.
Most certainly, Guidance has come from our Rabb, which is the Word of our Rabb—the Qur’an—and every word besides the Qur’an and authentically established sayings of the Prophet salla Llahu ‘alayhi wa sallam are assumptions which have no basis. And indeed, assumption avails not against the truth at all.
Abu Hamzah al Thumali narrated:
I heard Abu Jafar ‘alayh al Salam saying, “But Allah bears witness to that which He has revealed to you regarding ‘Ali. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness.” And I heard him saying, “Jibril descended with this verse in this manner, ‘Indeed, those who disbelieve and commit wrong to the Rights of the Family of Muhammad never will Allah forgive them, nor will He guide them to a path. Except the path of Hell; they will abide therein forever. And that, for Allah, is [always] easy.’” He then said, “O Mankind, the Messenger has come to you with the truth from your Lord regarding the Wilayah of ‘Ali, so believe; it is better for you. But if you disbelieve in his Wilayah then indeed to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise.”
His statement implies that the Qur’an we recite contradicts that which Jibril ‘alayh al Salam revealed, and that the Qur’an before us is incomplete and not what was revealed by Allah subhanahu wa ta ‘ala! The verses mentioned above have no mention of ‘Ali radiya Llahu ‘anhu nor the family of Muhammad salla Llahu ‘alayhi wa sallam and the context as well does not support it.
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
Indeed, We have revealed to you, [O Muhammad], as We revealed to Nuh and the Prophets after him. And we revealed to Ibrahim, Ismail, Ishaq, Yaqub, the Descendants, ‘Isa, Ayub, Yunus, Haroon, and Sulaiman, and to Dawud We gave the book [of Zabur]. And [We sent] Messengers about whom We have related [their stories] to you before and Messengers about whom We have not related to you. And Allah spoke to Musa with [direct] speech. [We sent] Messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the Messengers. And ever is Allah Exalted in Might and Wise. But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness. Indeed, those who disbelieve and avert [people] from the way of Allah have certainly gone far astray. Indeed, those who disbelieve and commit wrong [or injustice], never will Allah forgive them, nor will He guide them to a path. Except the path of Hell; they will abide therein forever. And that, for Allah, is [always] easy. O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve, then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise.
The most astounding point regarding him is that this very narrator, who reports 70000 narrations from al Baqir and 140 000 narrations from al Sadiq, never spent time in their company. In fact, the negation of him ever spending time in their company was made by al Sadiq himself. Zurarah narrates:
I asked Abu ‘Abdullah about the Hadith of Jabir and he said, “I never saw him with my father except on one occasion and he has never entered into my presence ever.”
It is apparent that transmitting such a profound number of narrations can only be possible if he remained by their side for a number of years and not when he resided in an entirely different country than them, unless of course we believe that he was able to teleport to them whenever he wished!
Verily Imam Jafar al Sadiq has spoken the truth, who saw the likes of these imposters, Jabir al Ju’fi and his like, fabricating in the name of the Ahl al Bayt, when he said, “Verily those who claim love and association with us lie so brazenly such that Shaitan too is dependent on their falsehood.”
We now present to you a few examples of these falsities.
Jabir al Ju’fi narrated:
Jabir al Ju’fi narrated:
I heard Abu Jafar ‘alayh al Salam saying, “The only person who will claim to have the entire complete Qur’an with him is a flagrant liar. No person gathered the Qur’an and memorised it as it was revealed by Allah subhanahu wa ta ‘ala except ‘Ali ibn Abi Talib ‘alayh al Salam and the Imams after him.”
This is one of many such attacks by these narrators upon the preservation of the Qur’an, may Allah give them what they deserve. The Qur’an which is present before us was compiled and gathered by Sayyidina Abu Bakr and Sayyidina ‘Uthman radiya Llahu ‘anhuma and there is no Qur’an that has been compiled by the Imams of the Ahl al Bayt [nor any evidence of such a Qur’an ever existing]. This is nothing but a claim that the Qur’an has been interpolated, can such a statement ever emanate from the mouth of a Muslim?
Jabir al Ju’fi narrated:
Abu Jafar ‘alayh al Salam said, “A person who wears a yellow sandal will always be seen in a pleasing condition as long as he wears it, as Allah subhanahu wa ta ‘ala has said, ‘Yellow, bright in colour, pleasing to the observers.’”
Verily Allah subhanahu wa ta ‘ala is Pure, this is nothing but mockery of the din of Allah. Can anyone imagine the illustrious Imams of the Ahl al Bayt making such statements? Never, by Allah Who has raised the skies and spread the Earth, they would never utter such foolishness. They are innocent from disparaging the verses of Allah in this manner.
Jabir al Ju’fi narrated:
Abu ‘Abdullah al Jadali said, “I entered upon ‘Ali ibn Abi Talib ‘alayh al Salam one day and he said, ‘I am the Dabbat al Ard (animal of the earth).’”
We seek refuge from ever believing that our Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu could ever utter such a thing. Is there a greater insult to Sayyidina ‘Ali radiya Llahu ‘anhu than saying he is a Dabbah (animal)? Can one who makes such a statement ever be considered a lover of ‘Ali ibn Abi Talib radiya Llahu ‘anhu?
Ibrahim ibn Muhammad ibn Abi Yahya narrated:
Mughirah said, “I heard Abu Jafar ‘alayh al Salam saying about the verse:
فَلَمَّا رَأَوْهُ زُلْفَةً سِيْئَتْ وُجُوْهُ الَّذِيْنَ كَفَرُوْا وَقِيْلَ هٰذَا الَّذِيْ كُنْتُمْ بِهِ تَدَّعُوْنَ
But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, “This is that for which you used to call.”
When they will see ‘Ali at the Hawd (pond) with the Messenger of Allah salla Llahu ‘alayhi wa sallam [on the Day of Qiyamah] it will be said, ‘This is that for which you used to call.’ you used to call yourselves Amir al Mu’minin by his name.”
In these verses of Surah al Mulk, the commentary of which Ibrahim attributed to Imam al Baqir rahimahu Llah, Allah subhanahu wa ta ‘ala is in actual fact addressing the Disbelievers:
وَلِلَّذِيْنَ كَفَرُوْا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيْرُ
And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination.
The verses thereafter continue reproaching them, promising them eternal punishment and torment, until Allah subhanahu wa ta ‘ala says:
وَيَقُولُوْنَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِيْنَ قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيْرٌ مُّبِيْنٌ فَلَمَّا رَأَوْهُ زُلْفَةً سِيْئَتْ وُجُوْهُ الَّذِيْنَ كَفَرُوْا وَقِيْلَ هٰذَا الَّذِيْ كُنْتُمْ بِهِ تَدَّعُوْنَ قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَنْ يُّجِيْرُ الْكَافِرِيْنَ مِنْ عَذَابٍ أَلِيْم
And they say, “When is this promise, if you should be truthful?” Say, “The knowledge is only with Allah, and I am only a clear warner.” But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, “This is that for which you used to call.” Say, [O Muhammad], “Have you considered: whether Allah should cause my death and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?”
It is impossible for this verse to have the meaning that this narrator wishes it to have except if it is assumed that ‘Ali radiya Llahu ‘anhu is the punishment of Jahannam which these people disbelieved in and denied. This is a grave insult to ‘Ali radiya Llahu ‘anhu, And there is no Power or Might except with Allah.
Detaching verses of the Qur’an from its context, ignoring the preceding and subsequent verses, in an attempt to interpret according to one’s desires is the standard practice of the deviants to fool the unsuspecting layman. Examples of this nature are profuse, and there is no need to elaborate at this point.
Ibn Hamzah al Tusi reported in his book, Al Thaqib fi al Manaqib, from Thuwayr ibn Sa’id ibn ‘Ilaqah:
Muhammad ibn al Hanafiyyah radiya Llahu ‘anhu entered upon Sayyid al ‘Abidin ‘Ali ibn Hussain ‘alayh al Salam, he then raised his hand and slapped him. In Ibn al Hanafiyyah’s sight he was his junior.
Ibn al Hanafiyyah then said to him, “Are you the one who has claimed Imamah?”
‘Ali ibn Hussain said, to him, “Fear Allah, and do not claim that which does not belong to you?”
Ibn al Hanafiyyah said, “It is, by Allah, my right.”
‘Ali ibn Hussain said, “Stand and let us both go to the graveyard, so that the matter may be cleared for us both.”
They then both proceed until they came to a new grave.
‘Ali ibn Hussain said, “This is a person who just passed away recently, call to him and ask him what you want to know; if you are the Imam he will respond to you. If not then I will ask him and he will inform me.”
Ibn al Hanafiyyah said, “Can you do that?”
‘Ali ibn Hussain replied, “Yes.”
Ibn al Hanafiyyah said, “I am not capable of doing that!”
So ‘Ali ibn Hussain supplicated to Allah as much as he desired and then called to the person in the grave. The man rose from his grave, dusting the sand from his head, saying, “The right belongs to ‘Ali ibn Hussain and not you.”
So Muhammad ibn al Hanafiyyah advanced to ‘Ali ibn Hussain and fell at his feet, kissing and embracing it, beseeching him, “Seek forgiveness for me.”
Where are the false claimants of love for the Ahl al Bayt? Is not Muhammad ibn al Hanafiyyah from the Ahl al Bayt? Is he not the son of ‘Ali ibn Abi Talib radiya Llahu ‘anhu? Why do they belittle him? How is it possible to still revere the likes of Thuwayr and his ilk, believing them to be the followers of the Ahl al Bayt when they demean the status of ‘Ali’s radiya Llahu ‘anhu son and the brother of Hassan and Hussain radiya Llahu ‘anhuma? Furthermore, what is this position that the very members of the Ahl al Bayt are bickering and quarrelling about? Is it a worldly or religious position? If it is something worldly then they are far nobler than fighting over something so trivial, and if it was something pertaining to religion than they are far more pious than to fight over something decreed by Allah! We would then rightfully ask: Where is the mention of this Imamah and succession in the Qur’an? How is it possible for it to have this merit, that its sign is the ability to raise the dead, and yet it is not found in the noble Qur’an? Were the Imams of the Ahl al Bayt, thus, incapable of proving their Imamah from the Qur’an and Sunnah such that they were in need of testimonies from the dead? This is something that no rational person will accept, and if he does accept it then he is irrational.
It has been said about Humran that he was from the Qurra’ (reciters of the Qur’an) and that Hamzah al Kasa’i recited to him. Some have assumed that this establishes his reliability and the authenticity of his narrations; why then are his narrations not relied upon?
Humran was a reliable reciter of the Qur’an; however, there is a world of difference between reciting and memorising the Qur’an, and the transmission of the Hadith. The Qur’an is safe from distortion and alteration, and as a result becoming a play thing in the hands of the deviant, on account of Allah’s divine protection and the efforts of the best generation after the Prophets. If anyone were to attempt altering its words or due to forgetfulness commit some error in recitation, it would be immediately discovered due to it being mass transmitted in both word and meaning. Thus, the warning for taking Qur’an from a person is not the same as the warning for transmitting Hadith from a person; the reason for that being the impossibility of altering and changing the words of the Qur’an.
We find amongst the illustrious scholars many who were reliable experts and jurists in their respective sciences; however, when it came to Hadith they did not have the same level of expertise or he transmits Hadith but lacks the proper grounding with regards to its chain of narration, etc. You will find many pious scholars, experts in the field of recitation and its different modes, having memorised stanzas of intricate works of Qir’a’ah—such as al Shatibiyyah, etc.—yet when their narrations of Hadith are examined it is found that they commit errors in the chains of narration and even mix the wordings of different Hadith. When this is the case of those who are considered reliable, pious, and reputable then what of the like of Humran ibn ‘Ayan who is amongst the weak narrators and those suspected of forgery?
It has been reported from Imam al Baqir that there are three categories of reciters of the Qur’an, he said:
Those who recite the Qur’an fall under three categories:
Thus, we learn that mere recitation of the Qur’an does not guarantee a person piety and sincerity, as he may be of those who recite it for monetary purposes or he recites while failing to practice upon its injunctions.
Al Kulayni reports in al Kafi with his chain from Humran ibn A’yan:
I said to Abu Jafar ‘alayh al Salam, “May I be sacrificed for you, [we are so few in number] if we were to gather to consume from one sheep, we would not finish it.”
Abu Jafar al Baqir said, “Should I not tell you of something even more astonishing; the Muhajirin and the Ansar all turned apostate besides (and he indicated with his hand) three.”
I said, “May I be sacrificed for you, what was the condition of ‘Ammar (ibn Yasir)?”
Al Baqir said, “May Allah have mercy on ‘Ammar Abu al Yaqzan, he pledged allegiance [to ‘Ali] and was martyred.”
I then thought to myself, “What can be greater than martyrdom?”
Al Baqir then stared directly at me and said, “Perhaps you are thinking that he is of the same rank as the three; impossible, impossible.”
The heinousness of this narration is self-apparent; see the manner in which he attributes disbelief to the Muhajirin and Ansar. Who are the Muhajirin and Ansar? They are those regarding whom Allah subhanahu wa ta ‘ala said:
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
And the first forerunners [in the faith] among the Muhajirin and the Ansar and those who followed them with good conduct, Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.
لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ
Allah has already forgiven the Prophet and the Muhajirin and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.
لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ (8) وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ
For the poor Muhajirin who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting [the cause of] Allah and His Messenger. Those are the truthful. And [also for] those who were settled in the Home [i.e., al Madinah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what they [i.e., the Muhajirin] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul, it is those who will be the successful. And [there is a share for] those who come after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
Allah subhanahu wa ta ‘ala praises the Muhajirin and the Ansar in these noble verses, while Humran ibn A’yan fabricates against them, accusing them of apostasy. His intention for doing this is not at all hidden, respected reader, it is because the Sahabah are the transmitters of this religion and attacking them seeks to undermine all that they transmitted.
Al Kulayni reports in al Kafi with his chain from Humran ibn A’yan — from Ju’ayd al Hamdani — from ‘Ali ibn Hussain:
I (Ju’ayd) asked him, “By what do you (Imams) pass verdicts?”
‘Ali ibn Hussain answered, “According to the law of the family of Dawud ‘alayh al Salam. If any anything is hidden from us then the Ruh al Quds (Jibril) transmits it to us.”
Humran intends by this narration to assert that the Ahl al Bayt radiya Llahu ‘anhum adhered to a Shari’ah other than the Shari’ah of the Messenger of Allah salla Llahu ‘alayhi wa sallam, choosing to rather pass judgement according to the laws of the Jews. We would be justified in asking: Is the Shari’ah of Muhammad salla Llahu ‘alayhi wa sallam inadequate that the Imams were required to pass rulings in accordance with the family of Dawud ‘alayh al Salam? By Allah, these are statements that can never emanate from one who possesses even an iota of iman! How then is it possible for the Imams of the Ahl al Bayt to have uttered such blasphemy?
Further insult is caused by the last portion of this narration where it is claimed that the Ruh al Quds (Jibril ‘alayh al Salam) descends upon them with revelation. What difference remains then between the Imams and the Prophet salla Llahu ‘alayhi wa sallam? Indeed Allah subhanahu wa ta ‘ala says:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
Say, “I am only a man like you, to whom has been revealed that your god is one God. So, whoever would hope for the meeting with his Lord, let him do righteous work and not associate in the worship of his Lord anyone.”
The Prophet salla Llahu ‘alayhi wa sallam is a human whom Allah subhanahu wa ta ‘ala has honoured with Nubuwwah and Risalah, and he is Khatam al Nabiyyin wa al Mursalin (seal of the Prophets and Messengers); there is no Prophet after him and with his demise revelation from the Heavens has terminated. Humran and his clique of extremists, however, insist upon these heresies and attribute these blasphemies to the illustrious Imams. Is the intention thereby to clandestinely attribute Prophethood to the Imams? This is the dark pit which Humran and his associates have fallen into; whenever attempts are made to absolve them from extremist beliefs, they find themselves back in the same pit again.
 The narrations attributed to the Ahl al Bayt are abundant but those that are authentic are only a few. When examining the chapters of Bihar al Anwar of al Majlisi (the chapter on the history of Imam al Baqir) there were 268 narrations in that chapter, while those which are reliable (by Shi’i standards) were only 23 narrations according to the elucidation of Shaykh Muhammad Asif Muhsini—who is of the same school of thought as al Majlisi—in his book, Mashra’ah Bihar al Anwar. This means that 245 narrations were weak, that is over 90 % of the narrations in that chapter. If we were to examine those 23 narrations according to more refined standards then we would not find even a single one to be authentic. This is just one chapter of hundreds that are in this book believed to preserve the legacy of the Ahl al Bayt, imagine if the other chapters too were to be subjected to the same scrutiny.
 Al Wasa’il, 28/280.
 Al Mufid: Al Irshad, 1/282.
 Bihar al Anwar, 44/147.
 Bihar al Anwar, 45/110.
 Al Baladhuri: Ansab al Ashraf, pg. 195. She said this when they widowed her by killing her husband Mus’ab ibn al Zubair ibn al ‘Awwam radiya Llahu ‘anhum.
 Muthir al Ahzan, pg. 70.
 Qadi Nu’man al Maghribi: Sharh al Akhbar, 3/278.
 Mirza Nuri: Mustadrak al Wasa’il, 9/90, # 10306.
 Al Mizzi: Tahdhib al Kamal, 4/357.
 Tahdhib al Tahdhib, 2/7.
 Taqrib al Tahdhib, 1/146.
 Al Kashif, 1/282.
 Tafsir al ‘Ayyashi, 2/217.
 Appears in some narrations, Bihar al Anwar, 14/401. [Translator’s Note]
 Bihar al Anwar, 61/52,53, # 31.
 Surah al Dhariyat: 56.
 Basa’ir al Darajat, pg. 95.
 Al Mazandarani: Sharh Usul al Kafi, 7/123.
 Muhammad Makki al ‘Amili (Al Shahid al Awwal): Al Durus, 1/499.
 Surah al Najm: 23.
 Surah al Najm: 28.
 Tafsir al ‘Ayyashi, 1/285. [He claims that the name of ‘Ali and his Wilayah were deliberately removed from this verse].
 Surah Nisa’: 163-170.
 Tahdhib al Kamal, 4/465.
 Tahdhib al Tahdhib, 2/44.
 Al Tusi: Ikhtiyar Ma’rifat al Rijal, 2/436.
 Al Kulayni: Al Kafi, 8/254, # 362.
 Awsiya’ is the plural of Wasi which means successor, referring to the Twelve Imams.
 Al Kulayni: Al Kafi, 1/228, # 2.
 Al Kulayni: Al Kafi, 1/228, # 1.
 Al Kulayni: Al Kafi, 6/466, # 1.
 Al Majlisi: Bihar al Anwar, 53/100, # 120.
 Tahdhib al Kamal, 2/184.
 Tafsir Furat al Kufi, pg. 494.
 Surah al Mulk: 6.
 Surah al Mulk: 25-28.
 Tahdhib al Kamal, 4/429.
 Abu Hamzah al Tusi: Al Thaqib fi al Manaqib, pg. 351-352.
 Raising the dead was the miracle granted to Nabi ‘Isa ‘alayh al Salam and no Nabi after him was granted this miracle. Such that even the best of creation Muhammad salla Llahu ‘alayhi wa sallam too did not raise any of the dead; how then will it be granted to those lower than them in status?
 Tahdhib al Kamal, 7/306.
 Tahdhib al Tahdhib, 3/22.
 Taqrib al Tahdhib, 1/240.
 Rawdat al Wa’izin, pg. 9.
 Al Kulayni: Al Kafi, 2/244.
 Surah al Tawbah: 100.
 Surah al Tawbah: 117.
 Surah al Hashr: 8-10.
 Al Kafi, 1/398, # 4.
 Surah al Kahf: 110.