The Baseless Statements That Are Attributed to Imam al Baqir

Words of Wisdom
October 20, 2021
Conclusion
October 20, 2021

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The Baseless Statements That Are Attributed to Imam al Baqir

 

Our discussion about the many false narrations that were attributed to Imam al Baqir rahimahu Llah has already passed and I have already presented examples of them. However, I thought to specifically bring a chapter in which I will compile in one section a few of these false narrations which I found to be against the Book of Allah subhanahu wa ta ‘ala and the Sunnah of the Messenger salla Llahu ‘alayhi wa sallam, which will be disapproved by the listener and disgusting to the intellectual.

I have certainly specified this chapter for a great cause and that is to defend Imam al Baqir rahimahu Llah and to eliminate these fabrications that have insulted him and have defamed his image, as a token of our loyalty to this great Imam.

I do not say that I have gathered all of the false narrations in this chapter as they are innumerable. However, this is the effort of a poor servant, and in Allah subhanahu wa ta ‘ala we place our trust.

 

Fabrications about the Book of Allah

Al Kulayni relates a narration the link of which goes back to Jabir al Ju’fi, who narrates from Abu Jafar ‘alayh al Salam that he said:

No one can claim that he has the entire Qur’an with him; its apparent meaning and hidden meaning, except for the Awsiya’ (i.e. the Imams).[1]

 

It is reported in Basa’ir al Darajat from al Thumali that Abu Jafar rahimahu Llah said:

I do not find anyone in this Ummah who has preserved the Qur’an except the Awsiya’.[2]

 

Al Kulayni relates a narration the link of which goes back to Jabir al Ju’fi:

I said to him, “Why was the Leader of the Believers given that title?”

He said, “Allah subhanahu wa ta ‘ala gave him that title. This is also what He revealed in His Book,

And [mention] when your Lord took from the Children of Adam, from their loins, their descendants and made them testify of themselves, [saying to them], “Am I not your Lord, Muhammad My Prophet and ‘Ali the Leader of the Believers?[3]

 

The following has also been narrated with the same link that goes back to Jabir al Ju’fi from Abu Jafar ‘alayh al Salam:

Jibril ‘alayh al Salam descended with this verse and delivered it to the Messenger salla Llahu ‘alayhi wa sallam as follows:

Evil is that for which they have bartered their souls that they should deny the revelations of Allah about ‘Ali.[4]

 

The following is mentioned in Tafsir al ’Ayyashi from Muyassar who narrates from Abu Jafar ‘alayh al Salam:

If there was no increase or decrease in the Book of Allah subhanahu wa ta ‘ala our right would not be unknown to the people of intellect. And if our spokesperson were to stand and speak, the Qur’an would verify his speech.[5]

 

It is reported in Basa’ir al Darajat from Jabir al Ju’fi. He says that he heard Abu Jafar rahimahu Llah saying:

There is no one who can say that he compiled the entire Qur’an as Allah subhanahu wa ta ‘ala revealed it except a liar. No one compiled or memorized it as it was revealed except ‘Ali ibn Abi Talib ‘alayh al Salam and the Imams that came after him ‘alayh al Salam.[6]

 

It is reported in Tafsir al ’Ayyashi from Abu al Jarud that he heard Abu Jafar saying:

The Qur’an was revealed in quarters about four topics; a quarter about us, a quarter about our enemies, a quarter about obligations and rulings, and a quarter about practices and parables; and precious parts of the Qur’an are for us.[7]

 

These unsound narrations are an insult to the Book of Allah subhanahu wa ta ‘ala, the Book of Allah that cannot be affected by falsehood neither from the front or from the back. They also contain doubts about the compilation of the Qur’an and speak of it being defected, and other things which need not be explained further.

Therefore, every true believer, no matter how much knowledge he has, will definitely detest, or rather, he will get goosebumps upon hearing these fabrications which have been attributed to Imam al Baqir rahimahu Llah that have been invented by its fabricators to destroy the original source of Islamic legislation.

 

Mockery of the Book of Allah

Al Kulayni narrates with a chain that goes back to Jabir al Ju’fi, who says He said that he asked Abu Jafar rahimahu Llah about the following verse:

 

وَمِنَ النَّاسِ مَن يَّتَّخِذُ مِنْ دُوْنِ اللَّهِ أَنْدَادًا يُّحِبُّوْنَهُمْ كَحُبِّ الله

And [yet], amongst the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah.

 

He said:

By Allah, they are the friends of so and so. They took them as leaders instead of the leader that Allah subhanahu wa ta ‘ala made the leader of the people. It is for this reason that He said:

 

وَلَوْ يَرَى الَّذِيْنَ ظَلَمُوْا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيْعًا وَّأَنَّ اللَّهَ شَدِيْدُ الْعَذَابِ إِذْ تَبَرَّأَ الَّذِيْنَ اتُّبِعُوْا مِنَ الَّذِيْنَ اتَّبَعُوْا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ وَقَالَ الَّذِيْنَ اتَّبَعُوْا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوْا مِنَّا كَذَٰلِكَ يُرِيْهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِيْنَ مِنَ النَّارِ

And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment. [And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship], Those who followed will say, “If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us.” Thus, will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire.[8]

 

Then Abu Jafar rahimahu Llah said, “By Allah, O Jabir, they are the leaders of darkness and its adherents.”[9]

 

After clearly challenging the correctness of the verses of Allah’s Book, another type of alteration and attack comes to us; this is the alteration of words from their places. By Allah, this was the practice of the Jews as Allah subhanahu wa ta ‘ala mentions:

 

مِّنَ الَّذِيْنَ هَادُوْا يُحَرِّفُوْنَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُوْلُوْنَ سَمِعْنَا وَعَصَيْنَا…

Among the Jews are those who distort words from their [proper] places [i.e., usages] and say, “We hear and disobey,”…[10]

 

In this narration they claim that Imam al Baqir rahimahu Llah commented on the following verse:

 

وَمِنَ النَّاسِ مَن يَّتَّخِذُ مِنْ دُوْنِ اللَّهِ أَنْدَادًا يُّحِبُّوْنَهُمْ كَحُبِّ الله

And [yet], amongst the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah.

 

They say that he said, “They took them as leaders instead of the leader,” so was the leader Allah? I seek refuge in Allah subhanahu wa ta ‘ala from such obscene extremism.

 

Al Kulayni narrates with his chain that goes back to Zurarah from Abu Jafar ‘alayh al Salam about the following verse:

 

فَلَمَّا رَأَوْهُ زُلْفَةً سِيْئَتْ وُجُوْهُ الَّذِيْنَ كَفَرُوْا وَقِيْلَ هَٰذَا 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.”

 

He said:

This was revealed about the Leader of the Believers and his Companions that did what they did. They consider the Leader of Believers ‘alayh al Salam to be in the most enviable position, so they spoil their faces and it is said to them:

 

هَٰذَا الَّذِيْ كُنْتُمْ بِهِ تَدَّعُوْنَ

This is that for which you used to call.[11]

 

In reality, the verse talks about the punishment of Allah subhanahu wa ta ‘ala and how the disbelievers will see this punishment, but they attribute it to Imam al Baqir rahimahu Llah that he said that it refers to seeing Sayyidina ‘Ali radiya Llahu ‘anhu; so is Sayyidina ‘Ali radiya Llahu ‘anhu a punishment? I seek refuge in Allah subhanahu wa ta ‘ala from this slander!

‘Ali ibn Ibrahim al Qummi narrates in his Tafsir with his chain that goes back to Jabir al Ju’fi from Abu Jafar rahimahu Llah about the verse:

 

وَإِذَا الْمَوْءُوْدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ

And when the girl [who was] buried alive is asked. For what sin she was killed.

 

He said, “[This refers to] one who was killed for the sake of our love.”[12]

 

It is reported in Bihar that Imam al Baqir rahimahu Llah said:

I asked him about the following verse:

 

وَإِذَا الْمَوْءُوْدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ

And when the girl [who was] buried alive is asked. For what sin she was killed.

 

He said, “It refers to love for us and has been revealed with regards to us.”[13]

 

Does this interpretation satisfy anyone? Would anyone believe that an interpretation as strange as this came from a highly intellectual scholar such as Imam al Baqir rahimahu Llah?

It is narrated in Bihar al Anwar from Abu Jafar ‘alayh al Salam about the following verse:

 

ذَٰلِكُم بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ

[They will be told], “That is because, when Allah was called upon alone, you disbelieved that the rule is for ‘Ali

 

 وَإِن يُشْرَكْ بِهِ

…but if others were associated with Him who do not have leadership

 

تُؤْمِنُوا ۚ فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ

…you believed. So the judgement is with Allah, the Most High, the Grand.”[14]

 

What is the connection of Sayyidina ‘Ali radiya Llahu ‘anhu with this verse? This verse talks about the polytheists ascribing partners with Allah subhanahu wa ta ‘ala, so why is Sayyidina ‘Ali radiya Llahu ‘anhu being involved in this verse?

It is reported in Ma’ani al Akhbar from Jabir al Ju’fi about Abu Jafar ‘alayh al Salam.

I asked him about this verse of the Qur’an:

وَلَئِنْ قُتِلْتُمْ فِيْ سَبِيْلِ اللَّهِ أَوْ مُتُّمْ

And if you are killed in the cause of Allah or die…

 

Imam al Baqir ‘alayh al Salam said, “Do you know what is the path of Allah subhanahu wa ta ‘ala?”

I said, “No, by Allah, unless I hear it from you.”

He said, “The path of Allah subhanahu wa ta ‘ala is ‘Ali ‘alayh al Salam and his family radiya Llahu ‘anhum and it also means that whoever was martyred during his rule was martyred in the path of Allah subhanahu wa ta ‘ala and whoever died during his rule died in the path of Allah subhanahu wa ta ‘ala.”[15]

 

If we were to rely on this revolting self-made interpretation, it would deter us to such an extent that we would say that Sayyidina ‘Ali radiya Llahu ‘anhu was present at the time of Sayyidina Musa ‘alayh al Salam. Allah subhanahu wa ta ‘ala says:

 

أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيْلَ مِنْ بَعْدِ مُوْسَىٰ إِذْ قَالُوْا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِيْ سَبِيْلِ اللَّه

Have you not considered the assembly of the Children of Isra’il after [the time of] Musa when they said to a prophet of theirs, “Send to us a king, and we will fight in the way of Allah”?[16]

 

It could in fact cause us to say that Sayyidina ‘Ali radiya Llahu ‘anhu is rightful of Zakat, as Allah subhanahu wa ta ‘ala says:

 

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِيْنِ وَالْعَامِلِيْنَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوْبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِيْنَ وَفِيْ سَبِيْلِ اللَّه

Zakat expenditures are only for the poor and for the needy and for those employed for it and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah.[17]

 

In fact, Allah subhanahu wa ta ‘ala forbid, we will end up saying that the Prophet salla Llahu ‘alayhi wa sallam was guided by Sayyidina ‘Ali radiya Llahu ‘anhu! As Allah subhanahu wa ta ‘ala says:

 

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوْكَ عَنْ سَبِيْلِ اللَّهِ ۚ إِن يَّتَّبِعُوْنَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُوْنَ

And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but misjudging.[18]

 

We relate this extract from Tafsir al ’Ayyashi:

It is narrated from Zurarah from Abu Jafar and Humran from Abu ‘Abdullah ‘alayh al Salam about the following verse:

 

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ

And if not for the favour of Allah upon you and His mercy.

 

He said, “The favour of Allah refers to His Prophet salla Llahu ‘alayhi wa sallam and His mercy refers to the rule of the Imams ‘alayhim al Salam.”[19]

 

If the mercy of Allah is the rule of the Imams then what do we say about the following verse:

 

وَهُوَ الَّذِيْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ

And it is He who sends the winds as good tidings before His mercy.[20]

 

The strange meaning of this will be that the clouds are sent upon the arrival of the Imams!

We narrate the following excerpt from Bihar al Anwar from Muhammad ibn Muslim. He said that he heard Abu Jafar ‘alayh al Salam saying:

 

الَّذِيْنَ يَحْمِلُوْنَ الْعَرْشَ وَمَنْ حَوْلَهُ

Those [Angels] who carry the Throne and those around it…

 

The [abovementioned] verse refers to Muhammad salla Llahu ‘alayhi wa sallam, ‘Ali, al Hassan, al Hussain radiya Llahu ‘anhum, Ibrahim, Ismail, Musa and ‘Isa ‘alayh al Salam.[21]

 

The carriers of the Throne have become human!

We also narrate the following excerpt from Tafsir al ’Ayyashi from Muhammad ibn Muslim:

 

Abu Jafar said, “O Muhammad! When you hear Allah subhanahu wa ta ‘ala mentioning something virtuous about anyone from this Ummah, then know that it refers to us, and when you hear Allah subhanahu wa ta ‘ala mentioning something undesirable about a previous nation, then know that it refers to our enemies.”[22]

 

This makes it easy for anyone who wishes to interpret the Qur’an according to his personal whims, since the Qur’an is [in their eyes] nothing but praise and ridicule. Allah forbid! How can anyone believe Imam al Baqir rahimahu Llah could have said such a thing?

 

Jesting about the Religion of Allah

Al Kulayni narrates with his chain that goes back to Sa’d al Iskaf about Abu Jafar ‘alayh al Salam. He said:

 

Imam al Baqir was asked about the braids that women make in their hair which are attached to their roots.

He said, “There is no problem in what a woman does to beautify herself for her husband.”

So, I said, “We have been informed that the Messenger salla Llahu ‘alayhi wa sallam cursed the woman who adds false hair and the woman to whose head it is added?”

He said, “That is not what is meant here. The Messenger salla Llahu ‘alayhi wa sallam only cursed the women who add false hair and the women to whose heads it is added that committed adultery in their youth. Once they become older they are overseen by men, so that is what is meant by the woman who adds false hair and the woman to whose head it is added.”[23]

 

These are strange justifications which aim to bend the neck of clear proofs, in fact they break them. The purpose of such justifications is to divert the servants of Allah subhanahu wa ta ‘ala from the truth, and Allah subhanahu wa ta ‘ala is the One Who grants help.

Al Hurr al ’Amili narrates in his Wasa’il from Ibn Maytham al Timar from Imam al Baqir ‘alayh al Salam. He said:

 

Whoever visits Al Hussain ‘alayh al Salam [or he said:] whoever visits the land of Karbala’ on the night of ‘Arafah, and stays there until Eid, then returns home, Allah subhanahu wa ta ‘ala will save him from all evil meant for him for that year.[24]

 

How does Imam al Baqir rahimahu Llah know that? Did revelation descend upon him?

Al Nuri al Tabarsi narrates with his chain that goes back to Abu Jafar al Baqir ‘alayh al Salam. He said:

 

Whoever visits Al Hussain ‘alayh al Salam on the day of ‘Ashura’, should mourn Al Hussain, cry for him and command the members of his family that do not fear him to also cry for him. A sense of misfortune should remain in his house in expression of grief over him. They should meet each other weeping in their houses and console one another with regards to the disaster that befell al Hussain ‘alayh al Salam. If they do so I guarantee that Allah subhanahu wa ta ‘ala will give them this reward, as in the reward of two million pilgrimages.[25]

 

Extremism with regards to the Pious

Al Kulayni narrates with his chain that goes back to Zurarah. He said:

 

I asked Abu Jafar ‘alayh al Salam with regards to the words of Allah, “‘He was a Messenger and Prophet,’ Who is meant by Messenger and who is meant by Prophet?”

He said, “A Prophet is one who is shown things in his sleep, hears a voice but does not see the Angel, whilst a Messenger is one who hears a voice, is shown things in his sleep and sees the Angel.”

I said, “What is the status of an Imam?”

He said, “He hears a voice but neither is he shown things nor does he see the Angel.”

He then recited this ‘verse’: We have neither sent a Messenger, nor a Prophet, nor a Muhaddith before you.[26]

 

According to you, revelation can descend upon people besides the Prophets ‘alayhim al Salam, so this means that revelation did not cease after the demise of the Prophet Muhammad salla Llahu ‘alayhi wa sallam. The only difference, according to you, is that some see Angels and others do not? This narration then ends with a verse that is not present in the Noble Qur’an, so was it revealed after the demise of the Prophet salla Llahu ‘alayhi wa sallam upon Imam al Baqir who heard it from an Angel?

Al Kulayni narrates with a chain of his that goes back to Sadir about Abu Jafar ‘alayh al Salam. He said:

 

I said to him, “May I be your ransom! What are you?”

He said, “We are pools of the knowledge of Allah subhanahu wa ta ‘ala, the interpretations of the revelation of Allah subhanahu wa ta ‘ala, and we are the clear proof to those who dwell under the sky and upon the earth.”[27]

 

Did the Prophet salla Llahu ‘alayhi wa sallam say even a quarter of such a statement about himself or were his words always:

 

سُبْحَانَ رَبِّيْ هَلْ كُنْتُ إِلَّا بَشَرًا رَّسُوْلًا

Exalted is my Lord! Was I ever but a human messenger?[28]

 

Al Kulayni mentions with a chain that goes back to Abu Jafar these words of his:

The virtue of the Leader of the Believers ‘alayh al Salam:[29]

I firmly grip onto what he came with and I leave whatever he prohibited. After the Messenger salla Llahu ‘alayhi wa sallam, he deserves the same obedience that was shown for the Messenger salla Llahu ‘alayhi wa sallam; however, Muhammad salla Llahu ‘alayhi wa sallam is more virtuous. One who precedes him is like one who precedes the Prophet salla Llahu ‘alayhi wa sallam, and one who condescends him is like the one who condescends the Messenger salla Llahu ‘alayhi wa sallam. One who opposes him in a small or big matter is on the brink of associating partners with Allah subhanahu wa ta ‘ala. Indeed, the Prophet salla Llahu ‘alayhi wa sallam is the door of Allah subhanahu wa ta ‘ala; He cannot be reached except through it. He is also His path; whoever treads it will reach Allah subhanahu wa ta ‘ala. After the Prophet’s salla Llahu ‘alayhi wa sallam demise, the Leader of the Believers ‘alayh al Salam assumed this status. This continued in all of the Imams, one after the other. Allah subhanahu wa ta ‘ala made them the support of the earth, the pillars of Islam and the link to the path of His guidance. No one can be guided except through their guidance and none can come out of guidance except by lacking in fulfilling their rights. They are the trustees of Allah subhanahu wa ta ‘ala upon the knowledge, excuses or warnings that He sent down. They are the clear proof to those who inhabit the earth. The former of them have [been burdened with the same responsibility] from Allah subhanahu wa ta ‘ala as the first of them. None can reach that [rank] except through the help of Allah subhanahu wa ta ‘ala. The Leader of the Believers ‘alayh al Salam said, “I am the distributor of Allah subhanahu wa ta ‘ala between Paradise and Hell; none can enter either except in accordance to my division. I am the greatest differentiator, the leader of those after me and the one who conveys ahead from those who came before me. None can precede me except Ahmed salla Llahu ‘alayhi wa sallam. Him and I are on the same path, except that he was called by his name. I have been granted six bounties; Knowledge of the death of people, trials, commandments, and the decisive judgement. I am the one who recurs, that is returns to this world, and the bringer of victory. I am the controller of the staff and controller of the branding iron and the Dabbat al Ard.[30]

 

This narration is a strange mixture of disbelief, shirk, and extremism. I do not think it needs a review at all. It is enough that Sayyidina ‘Ali radiya Llahu ‘anhu has been elevated to the rank of the Messenger salla Llahu ‘alayhi wa sallam. In fact, he has been elevated to the status of Allah subhanahu wa ta ‘ala and was associated as His partner in knowledge and in entering whoever he wishes into Paradise and Hell. We seek the refuge of Allah subhanahu wa ta ‘ala from that.

Al Majlisi narrates in his Bihar an excerpt from Basa’ir al Darajat which is narrated from Burayd ibn Mu’awiyah al ’Ijli that he said:

I said to Abu Jafar:

 

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And say, “Do [as you will], for Allah will see your deeds, and [so will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.”

 

He said, “There is no Believer or disbeliever that dies and is placed in his grave except that his deeds are presented to the Prophet salla Llahu ‘alayhi wa sallam and ‘Ali ‘alayh al Salam, and so on and so forth [until his deeds are shown] to the last individual whose obedience Allah subhanahu wa ta ‘ala has made incumbent upon His servants.[31]

 

Exalted is Allah! Are the Prophet salla Llahu ‘alayhi wa sallam and Sayyidina ‘Ali radiya Llahu ‘anhu the ones who will take people to account or Allah subhanahu wa ta ‘ala? How can these people ever understand the Qur’an? In fact, how did they add Sayyidina ‘Ali radiya Llahu ‘anhu to this narration? Will the deeds of all servants be presented to each Believer? What have they then left for Allah subhanahu wa ta ‘ala?

Al Majlisi narrates the following from Ma’ani al Akhbar from Abu Jafar ‘alayh al Salam. He said:

 

The Prophet salla Llahu ‘alayhi wa sallam said, “O ‘Ali, on the Day of Judgement you, Jibril and I will sit on the sirat and none will be allowed to pass except those who have a book which contains proclamation of your rule.”[32]

 

What about proclaiming the oneness of Allah subhanahu wa ta ‘ala? What about believing the prophethood of the rest of the Messengers ‘alayhim al Salam? Are these things not needed for one to enter Paradise or is proclamation of the rule of Sayyidina ‘Ali radiya Llahu ‘anhu sufficient and adequate?

He quotes from Basharat al Mustafa from al Thumali from Abu Jafar, Muhammad ibn ‘Ali ibn al Hussain ‘alayh al Salam. He said:

 

Whoever invokes Allah subhanahu wa ta ‘ala through us will be successful, and whoever invokes Allah subhanahu wa ta ‘ala through someone else will perish and be destroyed.[33]

 

What about a person who invokes Allah subhanahu wa ta ‘ala directly without the means of anyone? Will he be successful or is the acceptance of prayer dependent on the Imams? Also, would the leaders of the Ahlul Bayt radiya Llahu ‘anhum make the Prophet salla Llahu ‘alayhi wa sallam a means between them and Allah subhanahu wa ta ‘ala or were they not in need of him? Indeed, the most famous supplications which have been attributed to the Ahlul Bayt radiya Llahu ‘anhum neither mention seeking help through others besides Allah subhanahu wa ta ‘ala, nor supplicating to anyone besides Him at all, so where do these interpretations come from?

Al Saffar narrates in Basa’ir al Darajat with his chain that goes back to Muhammad ibn Muslim from Abu Jafar ‘alayh al Salam. He said:

 

Indeed, your deeds are presented to your Prophet salla Llahu ‘alayhi wa sallam on Thursday night, so you should feel shy to present bad deeds to your Prophet salla Llahu ‘alayhi wa sallam.[34]

 

It is more rightful and logical that we feel shy of Allah subhanahu wa ta ‘ala instead of others besides Him. Is it possible for the heart to become free of the connection of Allah subhanahu wa ta ‘ala to this extent?

It is also narrated in Basa’ir al Darajat from Abu Basir from Abu Jafar ‘alayh al Salam. He said:

 

‘Ali ‘alayh al Salam was asked about the knowledge of the Prophet salla Llahu ‘alayhi wa sallam, so he said, “The knowledge of the Prophet salla Llahu ‘alayhi wa sallam is the same as that of all the Prophets ‘alayhim al Salam; [it includes] the knowledge of all that has occurred and all that will occur until the Hour is established.”

He then said, “By the One in Whose hand is my soul, indeed I have the knowledge that the Prophet salla Llahu ‘alayhi wa sallam had and the knowledge of what has occurred and all that will occur from my era until the Hour is established.”[35]

 

Indeed unrestricted knowledge is specifically for Allah subhanahu wa ta ‘ala alone, to such an extent that even the Prophets and Messengers ‘alayhim al Salam, despite their virtue and closeness to Allah subhanahu wa ta ‘ala, do not have knowledge of the unknown. What then of those who are below them, amongst the Companions radiya Llahu ‘anhum and Tabi’in rahimahu Llah? With regards to this matter Allah subhanahu wa ta ‘ala says about the Best of creation, Muhammad salla Llahu ‘alayhi wa sallam:

 

قُل لَّا أَقُوْلُ لَكُمْ عِنْدِيْ خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُوْلُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوْحَىٰ إِلَيَّ

Say, [O Muhammad], “I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.[36]

 

In fact, in this narration the narrator clearly mentions that Sayyidina ‘Ali radiya Llahu ‘anhu is more knowledgeable than the Prophet salla Llahu ‘alayhi wa sallam, so apparently, he has knowledge equivalent to that of the Prophet salla Llahu ‘alayhi wa sallam and much more.

It is also narrated in Basa’ir al Darajat from Khaythamah about Abu Jafar ‘alayh al Salam. He said:

I heard him saying, “We are the ones who the Angels frequently visit.”[37]

 

It is mentioned in al Bihar from al Thumali from Abu Jafar ‘alayh al Salam. He said:

There are some amongst us that hear a voice but do not see a form. Indeed, the Angels crowd us when we are reclining and we take from the hairs of their beards[38] and weave a necklace[39] for our children.[40]

 

In that case, what is the difference between them and the Prophets ‘alayhim al Salam? Also, where did they find out that the Angels have beard hair? In fact, how do their children have the power to see this beard hair, let alone put it around their necks?

Al Majlisi narrates an excerpt of Muntakhab al Basa’ir in his Bihar that the second Abu Jafar ‘alayh al Salam said that Abu Jafar al Baqir ‘alayh al Salam said:

 

Indeed, the Awsiya’ are inspired; The Pure Spirit informs them; however, they do not see him. ‘Ali ‘alayh al Salam used to present the questions that he was asked to the Pure Spirit. He would then feel in his soul that he had found the correct answer, then he would inform him and it would be as he said.[41]

 

How could Sayyidina ‘Ali radiya Llahu ‘anhu have presented his doubts to the pure spirit? Could he see him? Would revelation descend upon him like a Prophet?

It is also narrated in al Bihar from Abu al ’Ala’ al Khaffaf from Abu Jafar ‘alayh al Salam that he said:

 

The Leader of the Believers ‘alayh al Salam said, “I am the face of Allah subhanahu wa ta ‘ala and I am the side of Allah subhanahu wa ta ‘ala. I am the first and I am the last. I am the ascendant and I am the intimate. I am the inheritor of the earth and I am the path of Allah subhanahu wa ta ‘ala and through Him I remain steadfast on it.”

 

Ma’ruf ibn Kharrabudh says, “This has an interpretation besides that which the extremists discuss.”[42]

There is neither Might nor any Power except with Allah subhanahu wa ta ‘ala. What kind of interpretation is this? What alteration of the meanings of the Book of Allah subhanahu wa ta ‘ala is this?

Indeed Allah subhanahu wa ta ‘ala describes Himself saying:

 

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيْمٌ

He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.[43]

 

How then can these names be used for Sayyidina ‘Ali radiya Llahu ‘anhu? May Allah subhanahu wa ta ‘ala destroy this lie and its people. I seek refuge in Allah subhanahu wa ta ‘ala from this misguidance. Allah subhanahu wa ta ‘ala forbid! How can this speech have come from Imam al Baqir rahimahu Llah and from Sayyidina ‘Ali radiya Llahu ‘anhu?

We quote the following from Kamil al Ziyarat from Malik al Juhani from Abu Jafar ‘alayh al Salam that he said:

 

O Malik! Indeed, when Allah subhanahu wa ta ‘ala took the life of al Hussain ‘alayh al Salam He sent four thousand Angels to him that were dishevelled and dusty. They will remain crying until the Day of Judgement. Whoever visits him, recognising his right, Allah subhanahu wa ta ‘ala will forgive all his past and future sins, write for him a proof and he will remain protected until he returns to his family.[44]

 

It is narrated in al Bihar from Abu Jafar ‘alayh al Salam that he said to a man:

 

O so and so, when you are in need, what stops you from going to the grave of al Hussain ‘alayh al Salam, performing four cycles of prayer then asking him to fulfil your need? Indeed performing an obligatory prayer by him is equivalent to performing a Hajj and performing a supererogatory prayer by him is equivalent to performing an ‘Umrah.[45]

 

Where did Imam al Baqir get to know of the Angels’ descension and their number? Did he see them or did revelation descend upon him? The Prophet salla Llahu ‘alayhi wa sallam did not inform us of this reward and virtue, so did he leave us whilst the Religion was still incomplete and Imam al Baqir rahimahu Llah came after him to complete it? Is the verse which indicates towards the completion and perfection of the Religion then unauthentic? How can any Believer bear the Religion of Allah subhanahu wa ta ‘ala being increased or decreased? Is al Hussain radiya Llahu ‘anhu more virtuous than the Prophet salla Llahu ‘alayhi wa sallam? Why then is this reward attained upon visiting the grave of al Hussain radiya Llahu ‘anhu and not even a quarter of it is stipulated for the one who visits the grave of the Messenger salla Llahu ‘alayhi wa sallam? How far is this from the narration that Sayyidina ‘Ali radiya Llahu ‘anhu narrates from the Prophet salla Llahu ‘alayhi wa sallam:

Do not make my grave a place of festivity, do not make the graves a place of worship, and do not make your houses graveyards.[46]

 

Criticising and insulting the Prophets ‘alayhim al Salam

Al Kulayni narrates with his chain that goes back to Jabir al Ju’fi from Abu Jafar ‘alayh al Salam about the verse:

 

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا

And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.[47]

 

He said:

 

We had taken a promise from him about Muhammad salla Llahu ‘alayhi wa sallam and the Imams that came after him, but he left them and did not have determination that they are of that status. They [some Prophets] were only called Ulu al ’Azm (people of determination) because He took a promise from them about Muhammad salla Llahu ‘alayhi wa sallam, the Awsiya’ after him, al Mahdi and his life.

They whole heartedly surrendered that the matter was this way and accepted it.[48]

 

The narrator has insulted all of the Prophets ‘alayhim al Salam except the Ulu al ’Azm of the Prophets. He claimed that they are called Ulu al ’Azm (those of determination) because they believed in the Prophet Muhammad salla Llahu ‘alayhi wa sallam and the Awsiya’ that came after him, whereas these Awsiya’ are only present in the imagination of this narrator. As for those Prophets ‘alayhim al Salam who were not amongst the Ulu al ’Azm it is due to their disbelief in the Prophet Muhammad salla Llahu ‘alayhi wa sallam and the Awsiya’ [according to this Shia narration]. We must ask ourselves, does this fabricator have more complete faith than the Prophets ‘alayhim al Salam? So, he is considered one who believes in the Prophet Muhammad salla Llahu ‘alayhi wa sallam and the Awsiya’ and Sayyidina Adam ‘alayh al Salam was not capable of that? Indeed, the likes of this slander cannot possibly be uttered by anyone who has even a speck of reverence and love for the Prophets ‘alayhim al Salam in his heart.

Al Kulayni narrates with his chain that goes back to Abu Jafar ‘alayh al Salam that he said:

 

Allah subhanahu wa ta ‘ala revealed to his Prophet salla Llahu ‘alayhi wa sallam:

 

فَاسْتَمْسِكْ بِالَّذِيْ أُوْحِيَ إِلَيْكَ إِنَّكَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

So, adhere to that which is revealed to you. Indeed, you are on a straight path.

 

He said, “You are upon the rule of ‘Ali and ‘Ali is the straight path.”[49]

 

The Prophet salla Llahu ‘alayhi wa sallam is steadfast upon the rule of Sayyidina ‘Ali radiya Llahu ‘anhu? Do these people think that the Messenger salla Llahu ‘alayhi wa sallam was told to remain steadfast on the rule of Sayyidina ‘Ali radiya Llahu ‘anhu! Is this the status of the Prophet salla Llahu ‘alayhi wa sallam in the eyes of this narrator and others like him? Can any Believer that has even a bit of understanding of the Religion accept that the status of the Messenger salla Llahu ‘alayhi wa sallam be touched in such a blunt, shameless manner?

Al Majlisi narrates from Basa’ir al Darajat that al Baqir rahimahu Llah said:

 

The Prophet salla Llahu ‘alayhi wa sallam said, “Lo, indeed Jibril ‘alayh al Salam came to me and said, ‘O Muhammad salla Llahu ‘alayhi wa sallam, your Lord commands you to love ‘Ali ibn Abi Talib ‘alayh al Salam and he commands you to accept his rule.’”[50]

 

Why do you try to decrease the status of Prophet Muhammad salla Llahu ‘alayhi wa sallam? Would the Messenger salla Llahu ‘alayhi wa sallam really be commanded to accept the rule of Sayyidina ‘Ali radiya Llahu ‘anhu? Who is the follower and who is the leader? Is Sayyidina ‘Ali radiya Llahu ‘anhu more virtuous or is the Prophet salla Llahu ‘alayhi wa sallam? Why the extremism about Sayyidina ‘Ali radiya Llahu ‘anhu and why the attempt to decrease the status of the Messenger salla Llahu ‘alayhi wa sallam and all the Prophets in general? By Allah, this does not please Sayyidina ‘Ali radiya Llahu ‘anhu. By Allah, Sayyidina ‘Ali radiya Llahu ‘anhu is neither involved in these statements nor with those who say them.

It is reported in al Bihar from Muhammad ibn Muslim. He said:

 

I heard Abu Jafar ‘alayh al Salam saying, “Indeed Allah subhanahu wa ta ‘ala took a covenant and promise from the Prophets ‘alayhim al Salam to accept the rule of ‘Ali radiya Llahu ‘anhu.”[51]

 

The attempt to decrease the honour of the Prophets ‘alayhim al Salam and the extremism with regards to the Ahlul Bayt radiya Llahu ‘anhum continues. The covenant that was taken from the Messengers ‘alayhim al Salam was that they will help whichever Prophet is sent after them as Allah subhanahu wa ta ‘ala says:

 

وَإِذْ أَخَذَ اللَّهُ مِيْثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُوْلٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِيْ قَالُوْا أَقْرَرْنَا قَالَ فَاشْهَدُوْا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِيْنَ

And [recall, O People of the Scripture], when Allah took the covenant of the prophets, [saying], “Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.” [Allah] said, “Have you acknowledged and taken upon that My commitment?” They said, “We have acknowledged it.” He said, “Then bear witness, and I am with you among the witnesses.”[52]

 

However, these narrators believe that prophethood still continued after the Prophet’s salla Llahu ‘alayhi wa sallam demise. That is a completely different story that needs a separate stand.

The following is reported in Basa’ir al Darajat from Jabir al Ju’fi. He said that Abu Jafar ‘alayh al Salam said:

Our rule is the rule of Allah subhanahu wa ta ‘ala that which no Prophet was sent without.[53]

 

What the Book of Allah subhanahu wa ta ‘ala says in Surah Hud specifically will make you realise that the invitation of the Prophets ‘alayhim al Salam was based on a core matter, which is:

 

اُعْبُدُوا اللَّهَ مَا لَكُمْ مِّنْ إِلَٰهٍ غَيْرُهُ

Worship Allah; you have no deity other than Him.[54]

 

It was not that one should associate with only one Imam and not take an Imam besides him. If rule of the Imams was so important that no Prophet was sent without it, then where is its mention in the Qur’an? Why has it been completely left out in this manner?

It is reported in al Bihar from the Tafsir of Furat ibn Ibrahim from Jafar ibn Muhammad who narrates from his father who narrates from his forefathers, he said that the Prophet salla Llahu ‘alayhi wa sallam said:

 

Indeed Allah subhanahu wa ta ‘ala presented the rule of ‘Ali ibn Abi Talib ‘alayh al Salam upon the inhabitants of the heavens and the earth. They all accepted it except for Yunus ibn Matta ‘alayh al Salam, so Allah subhanahu wa ta ‘ala punished him and imprisoned him in the belly of the whale, due to his rejection of the rule of the Leader of the Believers, ‘Ali ibn Abi Talib ‘alayh al Salam, until he accepted it.

 

Abu Yaqub said:

 

He called out in the darkness, “There is no god except You. Exalted is You. Indeed, I was amongst the wrongdoers for rejecting the rule of ‘Ali ibn Abi Talib ‘alayh al Salam.

 

Abu ‘Abdullah said:

I rejected this narration so I presented it to ‘Abdullah ibn Sulaiman al Madani, so he said to me:

Do not feel unhappy about it, because the Leader of the Believers, ‘Ali ibn Abi Talib ‘alayh al Salam, delivered a sermon to us in al Kufah. He praised Allah subhanahu wa ta ‘ala and said in his sermon, “If he would not have acknowledged [our rule] he would have stayed in its belly until the Day of Resurrection.”

A man stood up and said to him, “O Leader of the Believers, we have heard it as ‘If he were not of those who exalt Allah subhanahu wa ta ‘ala’,” so he said, “Sit, O new comer, if he would not have acknowledged [our rule] he would have stayed…”[55]

 

This narration contains excessive misfortunes and great calamities like slandering Sayyidina Yunus ‘alayh al Salam and claiming that he disobeyed the command of Allah subhanahu wa ta ‘ala. It also slanders the Book of Allah subhanahu wa ta ‘ala and contains alteration and mockery of its verses. Then these statements of disbelief are attributed to the leaders of the Ahlul Bayt radiya Llahu ‘anhum, in fact to the Messenger of Allah salla Llahu ‘alayhi wa sallam as well, whereas it is far from them that they utter such statements. Why would Yunus ‘alayh al Salam reject the rule of ‘Ali radiya Llahu ‘anhu? Is there hatred between them? We seek refuge in Allah subhanahu wa ta ‘ala from disappointment.

Al Majlisi narrates from Imam al Baqir and Imam al Sadiq ‘alayh al Salam that they said:

 

The Prophet salla Llahu ‘alayhi wa sallam would not sleep until he would kiss the side of Fatimah’s radiya Llahu ‘anha face, place his head between her breasts, and pray for her.

In another narration it mentions ‘…until he would kiss the side of Fatimah’s radiya Llahu ‘anha cheek or between her breasts.’[56]

 

I say:

كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِن يَّقُوْلُوْنَ إِلَّا كَذِبًا

Grave is the word that comes out of their mouths; they speak not except a lie.[57]

 

Where is the honour that is owed to the Prophet salla Llahu ‘alayhi wa sallam? Where is the honour that is owed to the daughter of the Prophet salla Llahu ‘alayhi wa sallam? Can anyone bear this falsity and obscenity being attributed to the Messenger salla Llahu ‘alayhi wa sallam? Is this how a man behaves with his daughter that has reached the age of maturity? May Allah subhanahu wa ta ‘ala grant the liar what he deserves.

 

The Claim of Hypocrisy

He narrates with his chain that goes back to Zurarah. He said:

I asked Abu Jafar about performing the prayer behind those that oppose. He said, “To me they are merely like walls.”[58]

 

I say: This is a light resolution to plant the seed of hypocrisy in the hearts of followers. This is what the slanderer, Zurarah, attributes to Imam al Baqir rahimahu Llah.

He also narrates with his chain that goes back to Humran ibn A’yan. He said:

 

I said to Abu Jafar ‘alayh al Salam, “May I be your ransom, indeed we pray with these people on Friday and they pray on time, so what should we do?”

He said, “Pray with them.”

Humran then came out to Zurarah and said to him, “He commanded us to pray with them as they pray.”

Zurarah said, “This cannot be without some interpretation,” so Humran said to him, “Come and hear it from him.”

So, we entered upon him and Zurarah said to him, “May I be your ransom, indeed Humran claims that you commanded us to pray with them, so I rejected that.”

He said to us, “‘Ali ibn al Hussain ‘alayh al Salam used to perform two cycles of prayer with them then when they would finish, he would stand up and perform two more cycles of prayer.”[59]

 

What is this jest in the matters of the Religion? Is it possible for any intelligent person to believe that the Leaders of the Ahlul Bayt radiya Llahu ‘anhum would leave the people in misguidance and would not explain the matter to them? Would they partake in it, increasing their misguidance and diversion? Would the Leaders of the Ahlul Bayt radiya Llahu ‘anhum take lightly the acts that Allah subhanahu wa ta ‘ala has made obligatory? Also, would Sayyidina ‘Ali radiya Llahu ‘anhu perform the Friday prayer as two cycles out of fear and as hypocrisy?

 

Ignorance in the Matters of the Religion

Al Kulayni narrates with his chain Muhammad ibn Muslim. He said that Abu Jafar ‘alayh al Salam said:

O Muhammad, beware of chewing mastic, because I chewed mastic today whilst I was fasting and I felt bad because of it.[60]

 

Exalted is Allah! Can it be attributed to a pious Believer that he had chewed mastic whilst fasting? Also, how can this agree with the claim of his innocence and him knowing the unknown let alone knowing about mastic and its types?

 

Dim-wittedness and Lack of intellect

Al Majlisi quotes from Al Rawdah, the chapter of virtues, with a chain that goes back to Imam al Baqir about his grandfather that was martyred radiya Llahu ‘anhuma:

 

‘Ali ibn Abi Talib ‘alayh al Salam was delivering a sermon to the people on Friday on the pulpit in al Kufah when he heard a great emergency, and men came in falling on each other. The Leader of the Believers ‘alayh al Salam said to them, “What is the matter with you, O people?”

They said, “An enormous snake has entered from the masjid’s door. It looks like a tall date palm. We are scared of it and want to kill it, but are unable to do so.”

He said, “Do not near it and make space for it, because it has been sent to me as a messenger and has come to me for some need.”

They immediately made space for it and it continued to pass the rows until it reached the leather of the flag of the Prophet salla Llahu ‘alayhi wa sallam then it began to croak. The Imam ‘alayh al Salam started croaking as it was croaking for him. It then descended the pulpit, separated from the congregation and quickly disappeared and was not seen.

The congregation said, “O Leader of the Believers, what is this snake?”

He said, “This is Darjan ibn Malik, my deputy in charge of the believing jinn. They disagreed about a matter of their Religion so they sent him to me to ask me about it and I have replied to him. He has found out the answer and returned to them.”[61]

 

I used to think that only frogs croak and that snakes hiss but this narrator clearly does not differentiate between the two! In fact, he has proceeded to claim that humans also croak! Does it befit Imam ‘Ali radiya Llahu ‘anhu that he croak?! Is this his status in the eyes of these misguided ones?

It is reported in al Bihar from Jabir al Ju’fi from Abu Jafar ‘alayh al Salam that he said:

 

Whilst the Leader of the Believers ‘alayh al Salam was on the pulpit a snake came from the corner of the door of the masjid. The people intended to kill it, so the Leader of the Believers ‘alayh al Salam delivered a message to them to stop so they stopped and the snake began to slither forward until it reached the pulpit. It straightened up and greeted the Leader of the Believers ‘alayh al Salam, so Leader of the Believers ‘alayh al Salam gestured to it to wait until he completed his sermon. Once he had completed the sermon he went to it and asked, “Who are you?”

He replied, “I am ‘Amr ibn ‘Uthman, your deputy in charge of the jinn. My father passed away and advised me to come to you and seek your opinion. I have come to you, O Leader of the Believers, so what do you command me to do and what is your opinion?”

The Leader of the Believers ‘alayh al Salam said, “I advise you to fear Allah subhanahu wa ta ‘ala, and that you return and take the place of your father in the jinn because you are my deputy in charge of them.”

‘Amr then bade farewell to the Leader of the Believers ‘alayh al Salam, returned and ruled as the deputy in charge of the jinn.

I said to him, “May I be your ransom, so ‘Amr comes to you and that is incumbent upon him?”

He said, “Yes.”[62]

 

It seems that the fabricators have some intellect because in this version of the narration the narrator has at least exempted Imam ‘Ali radiya Llahu ‘anhu from croaking like a frog, so that it could be said that they had a dialogue in the Arabic language.

Al Majlisi narrates in his Bihar that Jafar narrated from his father al Baqir who narrated from his grandfather ‘alayh al Salam the following:

 

Disfiguration of the Children of Adam is of thirteen types; they are monkeys, swine, bats, monitor lizards, bears, elephants, tadpoles, eels, scorpions, donkeys, porcupines, flowers and spiders. As for the monkeys, they were a nation that settled on the banks of the sea. They had transgressed the limits of the Sabbath, so Allah subhanahu wa ta ‘ala transformed them into monkeys. As for the swine, they were a nation of the Children of Isra’il that was cursed by ‘Isa ibn Maryam ‘alayh al Salam so Allah subhanahu wa ta ‘ala transformed them into swine. As for the bat, it was a woman who had a cowife that she performed magic on, so Allah subhanahu wa ta ‘ala transformed her into a bat. As for the monitor lizard, it was a Bedouin that would kill whoever passed by him, so Allah subhanahu wa ta ‘ala transformed him into a monitor lizard. As for the elephant, it was a man that would marry animals, so Allah subhanahu wa ta ‘ala transformed him into an elephant. As for the tadpole, it was a man who was a great adulterer who would not spare anything, so Allah subhanahu wa ta ‘ala transformed him into a tadpole. As for the eel, it was a talebearing man, so Allah subhanahu wa ta ‘ala transformed him into an eel. As for the scorpion, it was a man who would look for faults in others and spread the news of them to others, so Allah subhanahu wa ta ‘ala transformed him into a scorpion. As for the bear, it was a man who used to steal from the pilgrims, so Allah subhanahu wa ta ‘ala transformed him into a bear. As for the donkey, it was a man that used to take taxes in bargains fraudulently, so Allah subhanahu wa ta ‘ala transformed him into a donkey. As for the flower, it was a woman who was tempted by Harut and Marut, so Allah subhanahu wa ta ‘ala transformed her into a flower. As for the spider, it was a woman who had bad character, was disobedient to her husband, and would turn away from him, so Allah subhanahu wa ta ‘ala transformed her into a spider. As for the porcupine, it was a man who had bad character, so Allah subhanahu wa ta ‘ala transformed him into a porcupine.[63]

 

The strangest part of this narration is that a flower which people use as an example of beauty is a product of disfiguration!

It is reported in Kamil al Ziyarat from Abu Jafar ‘alayh al Salam that he said:

 

When you take sand then say, “O Allah, with the right of this sand, the Angel that has been appointed to it, the Angel that is like its caretaker and the right of the Successor [Imam] that is in it, send blessings upon Muhammad salla Llahu ‘alayhi wa sallam and his family and make this sand a means of cure from every illness and a means of protection from every fear.[64]

 

We have now reached the extent of eating sand!

Al Ziyat narrates with his chain that goes back to ‘Ali ibn Musa who narrates from his father saying that he said:

 

Al Baqir, Muhammad ibn ‘Ali ‘alayh al Salam said, “When [a member of] our group is afflicted by a headache [they say], ‘O Tahi, O Dharr, O Tamnah, O Tanat’, for indeed these are great names which have a status in the eyes of Allah subhanahu wa ta ‘ala so he removes that from them.”[65]

 

This is jugglery, magic, deceit, talismans, and seeking help from the jinn, so what else is left?

Muhammad ibn Jarir Rustam al Tabari narrates with his chain, that Jabir ibn Yazid al Ju’fi said:

 

I saw my master, al Baqir, who had made an elephant out of sand. He mounted it and flew with it in the sky until he went on it to Makkah then returned. I did not believe him until I met al Baqir ‘alayh al Salam and said to him, “Jabir narrated this and this to me from you,” [so he made another elephant like it], mounted it, took me as his passenger till Makkah then brought me back.[66]

 

Now you know who invented the idea of a flying elephant!

 

Even the Ka’bah is not safe from slander

Al Majlisi narrates in Bihar al Anwar that al Baqir said:

 

Allah subhanahu wa ta ‘ala created the land of Karbala’ twenty-four thousand years before He created the land of the Ka’bah. He sanctified it and placed blessings in it, so it continued to be sanctified and blessed before Allah subhanahu wa ta ‘ala created the rest of the creation. It will remain so until it will become the most virtuous piece of land in Paradise and the most virtuous place and abode in which Allah subhanahu wa ta ‘ala will settle His Auliya’ in Paradise.[67]

 

To the Believers, the Ka’bah is the most sanctified place on the face of the earth. Allah subhanahu wa ta ‘ala has mentioned its virtue and blessings in His Mighty Book:

 

إِنَّ أَوَّلَ بَيْتٍ وُّضِعَ لِلنَّاسِ لَلَّذِيْ بِبَكَّةَ مُبَارَكًا وَّهُدًى لِّلْعَالَمِيْنَ فِيْهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيْمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيْلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِيْنَ

Indeed, the first House [of worship] established for mankind was that at Bakkah [i.e., Makkah], blessed and a guidance for the worlds. In it are clear signs [such as] the standing place of Ibrahim. And whoever enters it [i.e., the Haram] shall be safe. And [due] to Allah from the people is a pilgrimage to the House, for whoever is able to find thereto a way. But whoever disbelieves [i.e., refuses] then indeed, Allah is free from need of the worlds.[68]

 

This is the path of the Believers who recognise the truth. As for the extremists, their path is mentioned in the verse itself, But whoever disbelieves [i.e., refuses] then indeed, Allah is free from need of the worlds.

 

Syria and Egypt as well

Al Majlisi narrates in his Bihar that Jafar al Sadiq ‘alayh al Salam said that Abu Jafar ‘alayh al Salam used to say:

 

What a good place Syria is but its people are so bad nowadays, and what a bad place Egypt is. Lo, it was the prison of those whom Allah subhanahu wa ta ‘ala was displeased with from the Children of Isra’il. The Children of Isra’il only entered Egypt because Allah subhanahu wa ta ‘ala was displeased with them and they disobeyed Him. Allah subhanahu wa ta ‘ala said to them, “Enter the sanctified land that Allah subhanahu wa ta ‘ala has ordained for you,” meaning Syria. They refused to enter it and they disobeyed, so they roamed the earth for forty years. They only exited Egypt and entered Syria after they repented and gained the pleasure of Allah subhanahu wa ta ‘ala.

 

Abu Jafar then said:

 

I certainly dislike to eat anything that is cooked in the vessels of Egypt and I dislike to wash my head with its soil fearing that its sand will cause me to be humiliated and will remove my sense of respect.[69]

 

No consolation to the people of Egypt and Syria, but what is the fault of the soil and vessels?

 

NEXT⇒ Conclusion


[1] Al Kulayni: al Kafi, 1/228, #2.

[2] Basa’ir al Darajat, pg. 213; Bihar al Anwar, 89/89.

[3] Al Kulayni: al Kafi, 1/412, # 4. The underlined portion is not part of the original verse, but falsely claimed to have been removed.

[4] Al Kulayni: al Kafi, 1/417.

[5] Tafsir al Ayyashi, 1/13; Bihar al Anwar, 89/55.

[6] Basa’ir al Darajat, pg. 213; Bihar al Anwar, 89/88.

[7] Tafsir al Ayyashi, 1/9; Bihar al Anwar, 89/114.

[8] Surah al Baqarah: 165-167.

[9] Al Kulayni: al Kafi, 1/374, # 11.

[10] Surah al Nisa’: 46.

[11] Al Kulayni: al Kafi, 1/425, Chapter containing a few points from the Revelation about the rule [of the A’immah], #68.

[12] Tafsir al Qummi, 2/407; Bihar al Anwar, 23/254.

[13] Bihar al Anwar, 23/255.

[14] Ibid., 23/364.

[15] Ma’ani al Akhbar, pg. 167; Bihar al Anwar, 24/12.

[16] Surah al Baqarah: 246.

[17] Surah al Tawbah: 60.

[18] Surah al An’am: 116.

[19] Tafsir al Ayyashi, 1/260; Bihar al Anwar, 24/60.

[20] Surah al A’raf: 57.

[21] Bihar al Anwar, 24/90.

[22] Tafsir al Ayyashi, 1/13; Bihar al Anwar, 89/115.

[23] Al Kafi, 5/520, # 4.

[24] Wasa’il al Shia, 10/362.

[25] Mustadrak al  Wasa’il, 10/315.

[26] Al Kafi, 1/176, # 1.

[27] Al Kafi, 1/192, # 3.

[28] Surah al Isra’: 93.

[29] As in what I am about to mention are amongst the virtues of the Leader of the Believers, ‘Ali radiya Llahu ‘anhu.

[30] Al Kafi, 1/198, # 3.

[31] Bihar al Anwar, 6/183.

[32] Bihar al Anwar, 23/100.

[33] Bihar al Anwar, 23/102.

[34] Bihar al Anwar, 23/344.

[35] Basa’ir al Darajat, pg. 174; Bihar al Anwar, 26/110.

[36] Surah al An’am: 50.

[37] Basa’ir al Darajat, pg. 112; Bihar al Anwar, 26/354.

[38] The word used in the original Arabic text is Al Zaghb which refers to the small, yellow hair that grows on the chin of a youngster. Others say that it refers to the smallness and softness of the beard hair.

[39] The word used in the original Arabic text is al Sakhab which refers to a necklace made of cloves, fragrance, and honey; it will not have any pearls or jewels. Refer to Lisan al Arab.

[40] Bihar al Anwar, 26/354.

[41] Bihar al Anwar, 39/151.

[42] Bihar al Anwar, 39/349.

[43] Surah al Hadid: 3.

[44] Kamil al Ziyarat, pg. 354; Bihar al Anwar, 98/68.

[45] Bihar al Anwar, 98/82.

[46] Al Naraqi: Mustanad al Shia, 3/283; the narration mentioned is reported in al Tabarsi: Mustadrak al Wasa’il, 2/379; al Majlisi: Bihar al Anwar, 34/332; al Burujardi: Jami’ Hadith al Shia, 4/383; al Shaharudi: 8/374; al Karajaki: Kanz al Fawa’id, pg. 265; and in other books.

[47] Surah Taha: 115.

[48] Al Kulayni: Al Kafi, 1/416, # 22.

[49] Al Kafi, chapter containing a few points from the Revelation about the rule [of the Imams], # 24.

[50] Bihar al Anwar, 39/273.

[51] Bihar al Anwar, 26/280.

[52] Surah Al ‘Imran: 81.

[53] Basa’ir al Darajat, pg. 95, Bihar al Anwar, 26/281.

[54] Surah Hud: 55-61 and 84. Ponder over Allah’s words (Surah al Nahl: 36):

وَلَقَدْ بَعَثْنَا فِيْ كُلِّ أُمَّةٍ رَّسُوْلًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوْتَ فَمِنْهُمْ مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ فَسِيْرُوْا فِي الْأَرْضِ فَانْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِيْنَ

And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid taghut.” And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So, proceed [i.e., travel] through the earth and observe how was the end of the deniers.

[55] Bihar al Anwar, 26/333.

[56] Bihar al Anwar, 43/42.

[57] Surah al Kahf: 5.

[58] Al Kafi, 3/373, # 2.

[59] Al Kafi, 3/375, # 7.

[60] [60] Al Kafi, 4/114, # 2.

[61] Bihar al Anwar, 39/171.

[62] Bihar al Anwar, 39/163.

[63] Bihar al Anwar, 62/222, # 4.

[64] Kamil al Ziyarat, pg. 469; Bihar al Anwar, 98/127.

[65] Ibn Sabur al Ziyat: Tibb al Aimmah, pg. 18.

[66] Nawadir al Mujizat, pg. 135.

[67] Bihar al Anwar, 54/202.

[68] Surah Al ‘Imran: 96-97.

[69] Bihar al Anwar, 57/210, Chapter about the praise of al Kufah, #13.