الثلاثاء 16 جمادى الأولى 1440
Tuesday Jamadil-Ula 16 1440
Tuesday 22 January 2019

ENQUIRY 7: WHAT IS THE ORIGIN OF THESE ERRONEOUS EXPLANATIONS THEY GIVE OF THE QUR’AN? PROVIDE SOME EXAMPLES OF SUCH

Response: The very first exegesis of the Qur’an that laid foundation for these kinds of tafseers is “Tafseer Al-Qur’an” by their sheikh Jabir bin Yazeed bin Al-Haarith Al-Ja’fi Al-Kufi (d. 127AH). He was known for calling the companions of Rasulullah Sallallahu Alayhi Wasallam non-believers.

Comment:

It is strange to know that books written by Shiites on the reliability and authenticity of this book are controversial amongst themselves. Some view it as peak of knowledge of the Prophet’s family and even assigned to the author qualities of godhead, saying he had knowledge of the unseen. One of their sheikh, Muhsin Al-Ameen said: “Jabir Al-Ja’fi reported seventy thousand hadeeth from Al-Baaqir (Allah be pleased with him) “.(1)

We also read other information from them discrediting him and tagging him a liar. They narrated “on the authority of Zuraarah, who said: I asked Aba Abdullah about the hadeeths of Jaabir and he replied: “I never saw him with my father except once, and he never came to me”.(2)

This is a contradiction, which is numerous in judging hadeeth narrators of Shiite and their scholars.

What matters is the fact that books of the Twelver Shiites inherited from their sheikh, Jaabir, that the tafseer of Shaitan in the verse (The hypocrites are] like the example of Satan when he says to man, “Disbelieve.” But when he disbelieves, he says, “Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds) [Surah Al-Hashr: 16] was Umar (Allah be pleased with him) and that he is being punished worse than Devil. This tafseer has been inherited by their scholars and it remained intact in their most revered sources. They even called as unbeliever anyone who does not accept it.(3)

hey also fabricated against Abu Ja’far, that he said: “Allah never sent a Prophet except to pay allegiance to us and make no friendship with our enemies. That is the meaning of Allah’s statement “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” for they disbelieved the family of the Prophet Muhammad.”(4)

Their earlier scholars tagged Abubakr and Umar (Allah be pleased with them) as Al-Jibt and At-Taghut.

Al-Kulayni fabricated against Abu Ja’far that he said: “Al-Jibt and Al-Ta- ghut mean so and so persons”.(5) While Al-Majlisi said: “And the so and so persons means Abubakr and Umar”.(6)

They also qualify Umar (Allah be pleased with him) as “The Second”, fabricating that in the words of Allah “and the disbeliever is ever, against his Lord, an assistant [to Satan]” it means the Second Disbeliever and Ali was triumphant.(7)

Their scholars, As-Saafi, fabricated against Abu Ja’far that he said: “The meaning is in the hidden of the Qur’an, and it means: Ali is his lord in obe- dience and loyalty”.(8)

In the verse “ And Allah has said, “Do not take for yourselves two deities. He is but one God”, they said it means that “do not take for yourselves two Imams. He is only one Imam”.(9)

hey also fabricated that on the authority of Al-Mufadhal, who said that Aba Abdullah (Allah be pleased with him) said: The meaning of the state- ment of Allah “And the earth will shine with the light of its Lord” that the lord of the earth means the Imam of the earth. I said: “And when he comes what happens? He said: “Then people will need no more light from the sun and moon. They will get light from that of the Imam”.(10) Just like the verse of Allah which says: “ And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face”, it means: except their Imams. Al-Qummi fabricated against Abu Ja’far (Allah be pleased with him) that he said: “We are the direction through with Allah is reached”.(11)

In another narration: “We are the face of Allah which never dies”.(12)

They also fabricated that on the authority of As-Saadiq (Allah be pleased with him) on Allah’s words “ And there will remain the Face of your Lord”, he said: We are Allah’s Face”.(13)

Their greatest Imam, Al-Khumaini, said on the statement of Allah “ He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain” that it means: Your Lord, who is the Imam”.(14)

Comment:

The above mentioned examples of Shiites scholars exegeses of the Qur’an entailed that their Twelve Imams were mentioned in the Qur’an. They have fabricated thousands of texts to confirm that. However, Abu Abdullah (Allah have mercy on him) was once asked that: “It has been reported from you that intoxicant, gambling, (sacrificing on) stone alters [to others than Allah] and divining arrows are men?. He said: “It is not of Allah to address His creation with what they do not know”.(15)

Verily, this statement ascribed to Abu Abdullah (Allah have mercy on him) and also coming from one of the most authentic books of Shiites narrators destroys all that which their scholars had fabricated, which is tantamount to heresy with regards to Allah’s Book.

Allah said: “ Indeed, We have sent it down as an Arabic Qur’an that you might understand.” [Surah Yusuf: 2]

He also said: “ Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” [Surah Al-Hijr: 9]

The mortal blow on Shiite Scholars:

 

1) Verily, all these explanations and exegeses made by scholars of Shiite in their very much accepted books have been declared to be incorrect and worse than the Jews, Christians, Majus and all those who have associated partners with Allah. These scholars of Shiites, by themselves, reported that Abu Abdullah (Allah have mercy on him) said about those saying such that: “They are worse than the Jews, Christians, Majus and those who have associated partners with Allah. By Allah! None has ever diminished Allah’s greatness like they have done. By Allah! If I accept and welcome what the people of Kufa ascribe to me, I will be swallowed by the earth. I am nothing but a slave of Allah who is incapable of causing any harm nor benefit.”(16)

2) All these explanations and exegeses are not opinions open to discussion by scholars of Shiite. They are confirmed sacred texts bearing the qualities of revelation. In fact, they are rated above revelation because they cannot be abrogated while their Imam can abrogate the Quranic revelation.

They fabricated that on the authority of Sufyaan As-Samt who said: “I told Abu Abdullah (Allah be pleased with him): may I be sacrificed on your behalf. A man comes to us from your end who is known for lies and tells us that you narrated to him hadeeth which to us is repugnant.” Abu Abdullah replied: “ Is he telling you that I said the night was day and the day night?” I said: No. He said: “Whenever he tells you that I said such, do not just disbelieve him, but rather disbelieve me.”(17)

 3) According to scholars of Shiites, as earlier stated, tafseer has both external and internal meaning. The external is told to the generality of Shiites while the hidden is told only to the specially selected ones who have been granted the privilege of knowledge bearing.

On the authority  of Abdullah bin Sinaan, who said that Dhurayh Al-Muhaaribi said: “I told Abu Abdullah (Allah be pleased with him): Allah instructed me in His Book to carry out something which I want to know of.” He said: “And what is that?” I said: “The statement of Allah “Then let them end their untidiness and fulfill their vows”. He said: “Then let them end their untidiness” is meeting with the Imam, “and fulfill their vows” is the rituals”. Abdullah bin Sinaan said: “I then went to Abu Abdullah and said to him: “May I be sacrificed on your behalf. What is the meaning of the statement of Allah “Then let them end their untidiness and fulfill their vows”? He said: “Reducing Mustache, cutting of nails and the likes.” I said: “May I be sacrificed on your behalf. Dhurayh Al-Muhaaribi narrated to me that you told him “Then let them end their untidiness” means meeting with the Imam” and fulfill their vows” means the Rites.” Then he replied: “Dhurayh is right and you are also correct. Verily, the Qur’an has explicit and hidden meanings, and who is the one that can bear what Dhurayh bears?”(18)

 Comment:

In this text and many others, it is explicitly stated that the Qur’an has obvious meanings that are told to the general public and hidden meanings that are told only to very special ones amongst them. And these special ones are scanty. In fact, they might not really be in existence as none can bear what Dhurayh bears.

The question here is this: If the scholars of Shiite are actually withhold- ing this hidden knowledge and do not tell it to the general people of Shiite, why then did the same scholars of the Twelver Shiites violate this principle of their Imams and disseminated this withheld knowledge not just to the generality of Shiites, but also to their enemies amongst Ahlus-Sunnah and others. “… Indeed, this is a curious thing” [Sad: 5]

No cause for curiosity as they qualified themselves with frivolity and lack of ability to conceal things.

Al-Kulayni reported that Ali bin Al-Husein (Allah be pleased with him) said: “By Allah! I would love to redeem with some flesh from my forearm two characteristics of our Shiites (i.e. supporters): frivolity and lack of ability of keep secrets”.(19)

 4) All these so-called hidden meanings being propagated and discussed by scholars of Shiites are nothing but heresy against the Qur’an and its verses. Allah has said: “Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do.” [Fussilat: 40]

References:

(1) A’yaan Ash-Shee’ah vol. 1 p. 45 (Chapter Five: Prejudice against the Family of the Prophet) by Muhsin Al-Ameen Al-’Aamili (d. 1372AH). Also see: Al-Imaam As-Saadiq p. 143 by Muhammad Al-Husein Al-Mudhaffar (d. 1381 AH), Dean of Faculty of Fiqh in An-Najaf.

(2) Rijaal Al-Kashshi vol. 3 p. 264 Hadeeth 335 (About Jaabir bin Yazeed Al-Ja’fi).

(3) See: Tafseer Al-Ayyaashi vol. 2 p. 240, Discussion No. 8 and 9 (Surah Ibrahim); Tafseer As-Saafi vol. 3 p. 84 (Surah Ibrahim); Tafseer Al-Burhaan vol. 4 p. 317 Discussion No. 4 (Surah Ibrahim).

(4) Tafseer Al-Ayyaashi vol. 2 p. 280 Discussion No. 25 (Surah An-Nahl); Tafseer As-Saafi vol. 3 p. 134 (Surah An-Nahl); Tafseer Al-Burhaan vol. 4 p. 445 Discussion No. 5 (Surah An-Nahl); Tafseer Noor Al-Thaqalain vol. 3 p. 53 Discussion No. 79 (Surah An-Nahl).

(5) Usool Al-Kaafi vol. 1 pp. 324-325 Discussion No. 8 (Chapter of Remarks and a little from the Qur’an about Wilaayah).

(6) Bihaar Al-Anwaar vol. 23 p. 306 Discussion No. 2 (Chapter that they are the lights of Allah and exegesis of verses of light to mean them).

(7) Tafseer Al-Qummi p. 472 (Surah Al-Furqaan) by Abu Al-Hasan Ali bin Ibrahim Al-Qummi (d. 307AH); Tafseer Noor Al-Thaqalain vol. 4 p. 25 Discussion No. 82 (Surah Al-Furqaan).

(8) Basaa’ir Ad-Darajaat Al-Kubraa vol. 1 p. 169 Discussion No. 5 (An-Nawaadir min Al-Abwaab wa Al-Wilaayah).

(9) Tafseer Al-Ayyaashi vol. 2 p. 283 (Surah An-Nahl); Tafseer Noor Al-Thaqalain vol. 3 p. 60 Discussion No. 111 (Surah An-Nahl).

(10) Tafseer Al-Qummi p. 595 (Surah Az-Zumar); Tafseer As-Saafi vol. 4 p. 331 (Surah Az-Zumar).

(11) Tafseer Al-Qummi p. 505 (Surah Al-Qasas); Bihaar Al-Anwaar vol. 24 p. 192 Discussion No. 7 (Chapter that they (Allah be pleased with them) are Allah’s Direction, His Face, Hand and the like).

(12) At-Tauheed by Ibn Baabawaih p. 145 Discussion No. 4 (Chapter of the Tafseer of the statement of Allah “Everything shall be destroyed except His Face); Tafseer As-Saafi vol.4 p. 108 (Surah Al-Qasas); Bihaar Al-Anwaar vol. 24 p. 201 Discussion No. 33 (Chapter that they (Allah be pleased with them) are Allah’s Direction, Face…etc.).

(13) Tafseer As-Saafi vol. 5 p. 110 (Surah Ar-Rahman); Bihaar Al-Anwaar vol. 24 p. 192 Discussion No. 6 (Chapter that they (Allah be pleased with them) are Allah’s Direction, Face, Hand and their like); Al-Meezaan fee Tafseer Al-Qur’an vol. 19 p. 103 (Surah Ar-Rah- man) by Muhammad At-Tabtabaa’I the Iraqi (d. 1402 AH).

(14) Misbaah Al-Hidaayah ilaa Al-Khilaafah wa Al-Wilaayah p. 145 by Al-Khumaini.

(15) Rijaal Al-Kashshi vol. 4 p. 360 Discussion No. 513 (Narratives about Muhammad bin Abi Zainab whose name is Miqlaas Abu Al-Khattaab Al-Barraad Al-Ajda’ Al-Asdi); Wasaa’il Al-Shee’ah vol. 12 p. 383 Discussion No. 13 (Chapter: Prohibition of earning through gambling even by children be it with cubes, coconut or egg).

(16) Rijaal Al-Kashshi vol. 4 p. 367 Discussion No. 538 (Narratives about Muhammad bin Abi Zainab whose name is Miqlaas Abu Al-Khattaab Al-Barraad Al-Ajda’ Al-Asdi); Bihaar Al-Anwaar vol. 25 pp. 294-295 Discussion No. (Chapter: Invalidating extremism on the Prophet (PBUH) and the Imams (Allah be pleased with them, and explaining the meaning of representation); Mu’jam Rijaal Al-Hadeeth vol. 15 p. 262 No. 10012, Discussion No. 17 (Muhammad bin Abi Zainab) by Abu Al-Qaasim Al-Musawi Al-Khau’i (d. 1413).

(17) Mukhtasar Basaa’ir Ad-Darajaat p. 190 Discussion No. 242 (Chapter of Narratives about submitting to what what reported abouth them and what they said) by Abu Muhammad Al-Hasan bin Sulaiman Al-Haliy nicknamed The First Martyr (d. 786); Bihaar Al-Anwaar vol. 2 pp. 211-212 Discussion No. 110 (Chapter that their statements (Allah be pleased with them) are difficult, their speech has many connotations and the virtue of pondering over their information).

(18) Furoo’ Al-Kaafi and the text wording is his, vol. 4 p. 743 Discussion No. 4 (Chapter: Accompanying Hajj with Ziyaarah); Man laa yahdhuruhu Al-Faqeeh vol. 2 pp. 373-374 Discussion No. 3037 (Chapter: Ending untidiness) by Abu Ja’far Muhammad bin Ali bin Al-Hasein bin Baabawaih Al-Qummi who they nicknamed “As-Sadooq” (d. 381); Tafseer Al-Burhaan vol. 5 p. 286 Discussion No. 13 (Surat Al-Hajj); Wasaa’il Al-Shee’ah vol. 10 p. 437 Discussion No. 4 (Chapter: Confirming Recommendation of visiting the Prophet (PBUH) and the Imams after Hajj); Bihaar Al-Anwaar vol. 24 pp. 360-361 Discussion No. 84 (Chapter: Comprehensive Exegeses of what was revealed about them (Allah be pleased with them) and the Uncommon Ones) by Al-Majlisi.

(19) Usool Al-Kaafi vol. 2 p. 575 Discussion No. 1 (Chapter of Concealment); Wasaa’il Al-Shee’ah vol. 11 p. 258 Discussion No. 2 (Chapter: It is obligatory to conceal the religion from others through taqiyyah); Bihaar Al-Anwaar vol. 68 p. 416 Discussion 40 (Chapter: Wisdom, Pardon and Controlling Anger).

Source: Doctrines of the Twelver Shiite (Enquiry and Response)

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9Jamadil-Ula 1440

15-01-2019

Competition for Worldy Wealth

Narrated by `Amr bin `Auf Radiallahu Anhu:

(An ally of the tribe of Bani 'Amir bin Lu'ai and one of those who had witnessed the battle of Badr with Allah's Messenger (Sallallahu Alayhi Wasallam)) Allah's Messenger (Sallallahu Alayhi Wasallam) sent Abu 'Ubaida bin Al-Jarrah Radiallahu Anhu to Bahrain to collect the Jizya tax. Allah's Messenger (Sallallahu Alayhi Wasallam) had concluded a peace treaty with the people of Bahrain and appointed Al 'Ala bin Al-Hadrami as their chief; Abu Ubaida Radiallahu Anhu arrived from Bahrain with the money. The Ansar heard of Abu 'Ubaida's Radiallahu Anhu arrival which coincided with the Fajr (morning) prayer led by Allah's Messenger (Sallallahu Alayhi Wasallam). When Rasulullah Sallallahu Alayhi Wasallam finished the prayer, they came to him. Allah's Messenger (Sallallahu Alayhi Wasallam) smiled when he saw them and said, "I think you have heard of the arrival of Abu 'Ubaida and that he has brought something." They replied, "Yes, O Allah's Messenger (Sallallahu Alayhi Wasallam)! " He said, "Have the good news, and hope for what will please you. By Allah, I am not afraid that you will become poor, but I am afraid that worldly wealth will be given to you in abundance as it was given to those (nations) before you, and you will start competing each other for it as the previous nations competed for it, and then it will divert you (from good) as it diverted them." '

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