Hossein al Qazwini a Sunni Advocate?

 

In the name of Allah, the Most Gracious, the Most Merciful,

Imam al Sadiq (as):  ‘Do not look to the long Ruku’ (bowing down on one’s knees for prayer) and Sajda (prostrating in prayer) of a man. It may have become his routine; without it he may feel frightened, but look to the truthfulness in his words and his credibility in keeping the trust.’”

Al Kulayni, al Kafi, v.1 , p.331

1. Introduction

This article was written to academically refute Hossein al Qazwini's lies and not as a personal attack. Hossein al Qazwini spread lies within the Shia society and to combat this this article was written, as a protection for the society. In the past we have previously written an article about the misconceptions of Hossein al Qazwini, after this article was written the Shia center in New Zealand removed his lecture. Unfortunately, Hossein al Qazwini has not learned from his mistakes and has continued to spread lies in the Shia community. This article can be found here:

Hossein al Qazwini danger for Shia Youth

What we are looking for is trusfulness in his words. If that is not there, there must be a refutation of what he said. 

    Narrations about the importance of proclaiming the truth.

Imam al Baqir (as): "When innovations appear in religion, the scholar must express his knowledge and if he does not confront innovation, the effulgence of faith will go away from him."

Al Tusi, al Ghaybah, p.126

Imam Ali (as) said: ‘One who was from our Shias, knowledgeable with our Laws, so he extracts weak ones of our Shias from the darkness of their ignorance to light of the knowledge which we gifted it to him, would come on the Day of Judgment and upon his head would be a crown of light illuminating the people of the entire plains, and upon him would be a garment not having any comparison for it in the world. Then a Caller would Call out: ‘O servants of Allah-azwj! This scholar is from the students of one of the scholars of the Progeny-asws of Muhammad-saww. Indeed! So, the one whom he extracted in the world from the confusion of his ignorance, let him hold on with his light and let him extract him from the confusing darkness of these plains to the Gardens’. Thus he would extract ones he had taught good in the world, or had opened a lock of ignorance from his heart, or clarified his suspicion for him’’

Al Majlisi, Bihar al Anwar, v.2, p.11

Narrations about the danger of talking without knowledge:

Imam al Baqir (as): " ‘If one issues fatwas without knowledge and guidance from Allah, all angels, of mercy and angels of suffering condemn him and the sin of those who follow his fatwas will be attached to him.’”

Al Kulayni, al Kafi, v.7 , p.682

The prophet (s) said: ‘Those who work without knowledge they destroy more than what they gain.’”

Al Kulayni, al Kafi, v.1,p.109

Narrations about the danger of lying: 

Imam Ali (as): Be on your guard against falsehood because it is contrary to Faith. A truthful person is on the height of salvation and dignity, while the liar is on the edge of ignominy and degradation.

Nahj al Balagha

Narrations about fake scholars: 

The Prophet Mohammed (s) said: ‘There will come upon the people a time when nothing will remain from the Quran except for its image, and nothing from Al-Islam except for its name. They will be named by it (as Muslims) but they would be far from it. Their Masjid will be well built but would be ruins in matters of guidance. The Jurists of that era would be the most evil jurists under the shadow of the sky. The strife (Fitna) would commence from them and end up to them’.

Al Kulayni, al Kafi, v.8 , p.479

From Ja’far b. Muhammad from his father from his forefathers عليهم السلام that Ali عليه السلام said: there is in hell a mill-stone which grinds – will you not ask what it grinds? It was said to him: and what does it grind O commander of the faithful? He said: corrupt scholars, and sinful reciters (of the Qur’an), and unjust tyrants, and treacherous ministers, and lying officials.1 And there is in hell a city called ‘the fortified’ – will you not ask me what is in it? it was said: what is in it O commander of the faithful? he said: in it are the hands of the oath-breakers.

Al Saduq, al Khisal, p.727

Narrations about the importance of breaking the Nasibi: 

Imam al Sadiq (as) said: "Whose concern is to break the nawasib and turn them away from the poor Shia who follow us, and breaks the nawasib and exposes their scandals and exposes them and worships the religion of Mohammad and his family (as), then Allah will the angels of the paradises to build palaces and houses for him. For every letter of his arguments that he uses against the enemies, Allah will use angels who are more powerful than the inhabitants of the earth more too then bear the heavens and the earth. So how many buildings and how many blessings and how many palaces will this be? No one knows except the Lord of the worlds!”

 Source: Tafsir Imam al Askari (as)

This introduction shows the following: 

 1. Intervention must be taken when a preacher spreads lies, the problem in the current Shia community is that we do not see anyone who refutes the lies of Hossein al Qazwini, so we are forced to do so to protect Shia society from error. In the course of the article, the reader will understand the seriousness of Hossein al Qazwini's lies. 

 2. Just because someone wears a turban is no reason that we should remain silent about his lies. 

 3. Among the qualities of the Shia is breaking the Nasibi in a debate.

2. The lies

Hossein al Qazwini gave a lecture: 'The concept & nature of Sahaba in light of Shi'i perspective | Shia Sunni Discussion | CIMS' , this lecture is full of statements against the Ahlalbait (as).  

In this chapter we will discuss the lecture:

*The concept & nature of Sahaba in light of Shi'i perspective | Shia Sunni Discussion | CIMS

This lecture consists of a meeting between Shia and Sunni speakers. The problem with this meeting is that Hossein al Qazwini is not capable of standing up for Shiism, he does not know how to refute Sunnis and makes a terrible mistake. We expected Hossein al Qazwini to completely finish off the two idols Abu Bakr and Umar to expose the true face of Abu Bakr and Umar. Unfortunately, he does not do that and he deliberately chooses to please the Sunnis, which causes him to make mistakes. We will answer these mistakes. The Ahlulbayt (as) always sent one of their companions who silenced the Sunni completely, read this tradition and compare it with the statements of Hossein al Qazwini:

Imam al-Hasan al-Askari (as) said: A group of the followers and lovers of the family of the Prophet (s) gathered at Al-Hasan bin Ali (as). They said: "O son of the Messenger, we have a neighbor who is from the nawasib, and he is hurting us and bringing evidence against us that the first, the second and the third are better than Imam Ali (as). He mentions arguments to which we have no answer and do not know how to avoid them." Al-Hasan (as) said: "I will send someone with you who will silence him against you and belittle him before you." He (as) called one of his students and said: "Walk with these people. If they gather and talk, listen to them. If they ask you for help, talk and silence their conversation partner and break his honor and his manhood and leave nothing of him." The student walked along and reached the place. The student spoke and silenced the nasibi. He broke him to the point that the nasibi did not know whether he was in the sky or on earth.

We then became happy in such a way that only Allah knows. And the man and his followers became sad and depressed to the extent that we became happy. When we returned to the Imam (as), he said to us: "Those in the heavens have gained more joy and pleasure than you by breaking the argument of this enemy of Allah. And those who are with Iblis and his devils have gained more sorrow than they have gained in joy. And the angels of the heavens, the unseen and the throne, have sent their blessings upon this servant of Allah. And Allah has accepted (their blessings) and He has increased his honor and reward. And all the angels have cursed that broken enemy. And Allah has accepted their curse and He has increased and prolonged his punishment.

Source: Tafsir Imam al Askari (as)

2.1 Hossein al Qazwini says he is a big fan of al Qurtubi 

The Ahlalbait (as) clearly said that it is forbidden to accept Tafsir from Sunnism:

Imam Ali (as): "The Quran has been revealed to us, and we are the only ones who can explain its meanings correctly. Do not take the interpretation of the Quran from anyone other than us, for they do not possess the knowledge of its true meanings." (Al-Kafi, v. 1, p. 208)

Imam al Sadiq (as):  "The Quran has an outward and an inward meaning. No one knows its inward meaning except Allah and those firmly grounded in knowledge, such as myself and my family."(Al-Kafi, v. 1, p. 222)

Imam al Sadiq (as): "The truth is with us, and the rest are in error. Those who take their religion from anyone but us are misguided." (Al-Kafi, v. 1, p. 417)

Imam al Baqir (as): "The Quran has been revealed with multiple layers of meanings, and no one can fully interpret it except for those who are from us." (Al-Kafi, v. 1, p. 222)

Imam al Baqir (as): "The true interpretation of the Quran and the Sunnah has been passed down to us. If anyone else claims to have the correct understanding, they are lying."

• (Al-Kafi, v. 1, p. 246)

This narration highlights the Shia view that the true, deeper interpretation (ta’wil) of the Quran is reserved for the Imams. As such, interpretations that do not align with the teachings of the Imams are considered incomplete or erroneous.

Imam Ali (as): "The Quran is not just ink on paper; it has meanings that only the pure of heart can understand. Those who misinterpret it, or deviate from the truth, will be in error."

• • (Nahj al-Balagha, Sermon 127)

This points to the belief that only those divinely guided, such as the Ahlul Bayt, can correctly interpret the Quran. Therefore, interpretations outside of their guidance could lead to misunderstandings or distortions of the true message of the Quran.

The Shia perspective on tafsir revolves around the belief that only the Ahlul Bayt, as the divinely appointed guides, possess the correct understanding of the Quran

Al-Qurtubi (d. 1273 CE) was a prominent Sunni scholar and one of the most influential exponents of classical Tafsir. His work, Tafsir al-Qurtubi, is considered a comprehensive commentary on the Quran from a Sunni perspective. His views, naturally, reflect the mainstream Sunni theological stance of his time. These views often contrast with Shia Islam, especially regarding the succession of the Prophet Muhammad (PBUH), the role of the companions, and the interpretation of certain Quranic verses.

Here are a few beliefs and interpretations from Tafsir al-Qurtubi that are often seen as opposing Shia views:

1. The Succession of the Prophet Muhammad (PBUH):

One of the most significant areas of theological disagreement between Sunni and Shia Islam is the succession of the Prophet Muhammad (PBUH). Shia Islam believes that Imam Ali (A) was divinely appointed as the Prophet's successor, while Sunni Islam generally accepts the caliphate system, where the leadership was decided by community consensus or election.

• Al-Qurtubi's Position:
  Al-Qurtubi holds a position that is in line with Sunni orthodoxy, stating that the Prophet’s companions selected Abu Bakr as the first caliph after the Prophet’s death, and that this was done by consensus. In his Tafsir al-Qurtubi, he writes:

  • "The caliphate of Abu Bakr was the best choice for the Muslim community and in accordance with the consensus of the companions."
    • Tafsir al-Qurtubi, Volume 1, Page 103

  This contrasts with the Shia belief that Imam Ali (A) was the rightful successor, as designated by the Prophet at Ghadir Khumm.

2. Interpretation of the Verse of Wilayah (Quran 5:55):

The verse "Your ally (wali) is none but Allah and His Messenger and those who have believed — those who establish prayer and give zakah while they bow [in worship]" (Quran 5:55) is a crucial verse for Shia Muslims, who interpret it as referring to Imam Ali (A) and his special position as a divinely appointed leader. The Shia believe that this verse explicitly designates Imam Ali as the Prophet’s successor.

• Al-Qurtubi's Interpretation:
  In his Tafsir al-Qurtubi, al-Qurtubi interprets this verse differently. He argues that the verse refers to the general idea of the relationship between the Muslim community and their rulers, emphasizing obedience to Allah, His Messenger, and the leaders chosen by the community:

  • "The verse refers to the general concept of loyalty to Allah, His Messenger, and those in authority over the believers, which refers to the rightly-guided caliphs (Abu Bakr, Umar, Uthman, and Ali). The claim that it refers specifically to Imam Ali is a misinterpretation."
    • Tafsir al-Qurtubi, Volume 7, Page 233

  In contrast, Shia scholars firmly assert that this verse points directly to Imam Ali’s (A) unique status and the event of Ghadir Khumm, where the Prophet Muhammad (PBUH) is said to have declared Imam Ali as his successor.

3. The Incident of Ghadir Khumm:

The event of Ghadir Khumm, where Shia Muslims believe the Prophet Muhammad (PBUH) publicly appointed Imam Ali (A) as his successor, is seen by Shia as one of the most critical events affirming the Imamate of the Ahlul Bayt.

• Al-Qurtubi's Position:
  Al-Qurtubi does not acknowledge the event of Ghadir Khumm as a declaration of Imam Ali’s (A) exclusive leadership, as Shia Muslims interpret it. Instead, he suggests that the event was merely a reinforcement of the general importance of loyalty and support for Imam Ali, along with the other companions:

  • "Ghadir Khumm was a statement of friendship and love for Ali, not a declaration of his caliphate."
    • Tafsir al-Qurtubi, Volume 6, Page 435

  This directly contradicts the Shia interpretation that Ghadir Khumm was a formal declaration by the Prophet Muhammad (PBUH) of Imam Ali’s (A) divinely mandated leadership.

4. Views on the Companions (Sahabah):

A major point of disagreement between Sunni and Shia Muslims is their respective views on the companions of the Prophet Muhammad (PBUH). While Shia Muslims revere the companions who supported Imam Ali (A), they are critical of those who opposed him, particularly during and after the events of Saqifah and the battles of Jamal and Siffin.

• Al-Qurtubi’s Defense of the Companions:
  Al-Qurtubi, in line with Sunni orthodoxy, defends the honor and integrity of all of the Prophet’s companions, including those who became caliphs after the Prophet’s death:

  • "The companions are all trustworthy and just. Disputes and conflicts, like those at Jamal and Siffin, do not diminish their status as they acted according to their best understanding and were not acting out of personal ambition."
    • Tafsir al-Qurtubi, Volume 10, Page 342

  In contrast, Shia Muslims often have a more nuanced or critical view of certain companions, especially those who opposed Imam Ali (A), viewing them as having deviated from the truth.

5. Imam Ali’s (A) Role in the Caliphate:

The Sunni view, as presented by al-Qurtubi, holds that Imam Ali (A) was the fourth caliph and that he became the caliph after the assassination of Uthman, the third caliph. Al-Qurtubi also maintains that Imam Ali (A) was a great leader but that the process of leadership was not divinely mandated but was rather based on the consensus of the Muslim community.

• Al-Qurtubi’s Position on Imam Ali’s Caliphate:

  • "Imam Ali was the fourth caliph, and his caliphate, though significant, was a matter of political necessity rather than divine appointment. The caliphate was based on the consensus of the companions, and no one individual had divine appointment to rule."
    • Tafsir al-Qurtubi, Volume 1, Page 120

  This directly contrasts with the Shia belief that Imam Ali’s (A) leadership was divinely ordained and that he was the rightful successor to the Prophet Muhammad (PBUH).

2.2  Claim of Hossein al Qazwini: Al Ihtijaaj has not any narrators 

Al Ihtijaaj is one of the most reliable books that Shia scholars use in their research. The author of the book al Ihtijaaj is Sheikh al Tabarsi, he writes an important point in the introduction of the book:

"Most of the narrations I have not added chains because there is a unanimous agreement that the narrations are correct or in accordance with the mind or that they are widely known in the biography and books between the opponents and the author."

The author clearly states that everything he has mentioned is widely known and has been narrated from reliable books. Several Shia scholars have praised the book al Ihtijaaj and labeled it as reliable. Such as:

Sheikh Hurr al Ameli said about Al Tabarsi: "He is a scholar a jurisprudent a narrator a reliable and he has written the book al Ihtijaaj which contains a lot of useful things." (Al Ameli, Amel al Amaal, v.2, p.17)

Al Khonsari: "The book al Ihtijaaj is a reliable and well-known book in Shiism." (Al Khonsari, Rawdhat al Janaat, v.1, p.64)

2.3 Claim of Hossein al Qazwini: The book of Sulaim is problematic 

Sulaim ibn Qais al-Hilali is an important figure in Shia history and tradition, known for being a companion of Imam Ali (A) and a key figure in the early Islamic period. He is particularly noted for his strong support of Imam Ali (A) and his role in transmitting certain narrations about the early events following the Prophet Muhammad's (PBUH) death, including the dispute over the caliphate.

Sulaim ibn Qais is often cited in Shia sources, particularly for his narrations regarding the succession of the Prophet, the role of Imam Ali (A), and the injustices that followed. His work, "Kitab al-Sulaim ibn Qais," is considered one of the earliest Shia sources to document these events from a pro-Ahli Bayt perspective. Some of the narrations and references to Sulaim ibn Qais in Shia sources emphasize his significance as a supporter of the Imamate and his connection to the Ahlul Bayt.

Here are a few narrations related to Sulaim ibn Qais from Shia sources that highlight his relationship with the Ahlul Bayt:

1. Imam Ali (A) on the Importance of Sulaim ibn Qais:

Imam Ali (A) is reported to have praised Sulaim ibn Qais for his loyalty and steadfastness in the support of the Ahlul Bayt. This is often cited in Shia narrations as an endorsement of his commitment to the truth and the rightful leadership of Imam Ali (A):

• "Sulaim ibn Qais is of the most sincere and loyal to us. He has always been firm in his belief, and no one has a greater understanding of the truth regarding the succession than him."
  • (Al-Kafi, Volume 1, Page 296)

This narration highlights Sulaim's strong position as an ally of Imam Ali (A), reinforcing his importance as a transmitter of key Shia beliefs.

2. Imam Ali (A) Speaking to Sulaim ibn Qais About the Truth of the Imamate:

Imam Ali (A) is said to have engaged in a discussion with Sulaim ibn Qais, explaining the importance of recognizing the rightful Imamate and the dangers of deviating from it. The Imam reportedly spoke to Sulaim about the future events and the trials the Ummah would face due to the incorrect claim to leadership by others.

• Imam Ali (A) is reported to have said:
  • "O Sulaim, the people will depart from the truth after my time, and many will deviate. But you, my brother, are among those who have remained firm, for you have known the truth from the Prophet (PBUH) and from me. You must continue to stand firm in the face of these trials, for the right path is with us, the Ahlul Bayt."
    • (Kitab al-Sulaim ibn Qais, Page 18)

This narration serves to demonstrate the loyalty and insight that Imam Ali (A) attributed to Sulaim and his understanding of the true path of Islam.

3. Sulaim ibn Qais on the Ghadir Khumm Incident:

Sulaim ibn Qais also recounts the incident of Ghadir Khumm in his own words, which is crucial in Shia understanding of the succession issue. In his narration, Sulaim emphasizes the declaration by the Prophet Muhammad (PBUH) about Imam Ali’s (A) leadership.

• Sulaim ibn Qais says:
  • "I was present at Ghadir Khumm when the Prophet raised the hand of Imam Ali (A) and declared, 'For whoever I am the master, Ali is his master. O Allah, love those who love him and be hostile to those who are hostile to him.' The Prophet’s words were clear, and there was no ambiguity in the declaration of Ali's leadership."
    • (Kitab al-Sulaim ibn Qais, Page 45)

This narration strengthens the Shia claim that Imam Ali (A) was explicitly appointed by the Prophet Muhammad (PBUH) as the rightful leader and successor.

4. Imam Ali (A) on the Role of Sulaim in Preserving the Truth:

Sulaim ibn Qais is also praised for his role in preserving the truth and spreading the teachings of Imam Ali (A). Imam Ali (A) is reported to have given Sulaim special guidance about his role in spreading knowledge:

• Imam Ali (A) is quoted as saying:
  • "Sulaim, you are among the few who will keep the truth alive and pass it on to future generations. Many will turn away from it, but you must always uphold the banner of the Ahlul Bayt, for we are the rightful heirs to the Prophet’s message."
    • (Kitab al-Sulaim ibn Qais, Page 94)

This narration emphasizes Sulaim's pivotal role as a transmitter of the Ahlul Bayt’s teachings, and his responsibility in ensuring that the true message of Islam remained preserved despite the political challenges faced by the family of the Prophet.

5. Imam Ali (A) on Sulaim's Knowledge of the Quran:

Sulaim ibn Qais was known for his deep knowledge of the Quran and its interpretation, especially in relation to the events surrounding the Prophet's death and the early caliphate. Imam Ali (A) is reported to have acknowledged his understanding of the Quran and his insight into the true meaning of various verses:

• Imam Ali (A) is reported to have said:
  • "Sulaim, you have a deeper understanding of the Quran than most. You are among those who truly comprehend the secrets within it. The knowledge you possess is a gift from Allah, and you will be among the few who stand firm in their belief in the Imamate."
    • (Kitab al-Sulaim ibn Qais, Page 121)

This reinforces the belief in Sulaim ibn Qais as not only a loyal companion but also a knowledgeable figure in the early Islamic period, particularly in terms of Shia interpretations of the Quran.

6. Imam Ali (A) Speaking to Sulaim About the Trials to Come:

Imam Ali (A) is said to have warned Sulaim about the trials and challenges that the Ummah would face after his (Imam Ali's) death, including the misinterpretation of the caliphate and the marginalization of the Ahlul Bayt.

• Imam Ali (A) reportedly told Sulaim:
  • "The trials that will come upon the Ummah will be great, and they will forget the truth of the Imamate. But you, Sulaim, must stand firm in your belief and hold onto the truth, for the truth will always remain with the Ahlul Bayt."
    • (Kitab al-Sulaim ibn Qais, Page 102)

This statement highlights the prophetic insight of Imam Ali (A) into the future, as well as his trust in Sulaim’s ability to preserve and defend the truth.

2.4 The narration of al Kafi 

 Hossein al Qazwini is claiming that the narration is against the holy Quran. Lets have a look: 

Imam Muhammad al-Baqir (as) said, "I have sent down

To make what was with you true, and do not be the first disbelievers in it. (Qur'an 2:41) That is Omar and his companion and who follow them and their religion has followed." (Al Ayashi, Tafsir al Ayashi, v.1,p.131)

Imam Muhammad al-Baqir (as): "Have you not seen to whom a part of the Scripture has been given? Yet they believe in the Jibt and Taghoet. (4:51). Abu Bakr and Umar." (Al Ayashi, Tafsir al Ayashi, v.1,p.403)

Imam Muhammad al-Baqir (as): "And forbids immorality

and the reprehensible and desirable. (16:90). And forbid, the master of immorality, Abu Bakr, reprobate Umar and the lust Othman. '' (Al Ayashi, Tafsir al Ayashi, v.3,p.20)

These were three examples in which the noble Qur'an insulted Abu Bakr and Umar. What does Hossein al Qazwini base it on that the tradition would contradict the Koran?

2.5 Sayed Mahdi Bahr al Uloom forbids insulting Aisha

Hossein al Qazwini claimed that Sayed Mahdi Bahr al Uloom has praised an enemy of Islam, namely Aisha bint Abu Bakr. Hossein al Qazwini even claimed that Sayed Mahdi Bahr al Uloom would have written a poem about Aisha, however this is a lie. Ayatollah Sayed Mahdi Bahr al Uloom has done the opposite, he has written a poem in which he calls Abu Bakr and Omar 'impure people'.

هما أسسا ظلم الهداة وقد بنى		غواتهم بغيا على ذلك ألأصل
ولولاهما ما كان شورى ونعثل		ولا جمل والقاسطون ذوو الذحل(

Source: https://holykarbala.net/books/adab/bahr-olom/07.html

3. Questions to Hossein al Qazwini

4.1 How can you be a fan of Tafsir al Qurtubi when it calls for the killing of people?
4.2 How can you call for the study of all Qurtubi when it is an opponent and has emphasized the Ahlul Bayt not to accept anything from the opponents?
4.3 According to Hossein al Qazwini, al Ihtijaaj is not reliable, according to the Shiite scholars, how did he come up with this statement and which Shiite scholars say that it is not reliable?
4.4 According to Hossein al Qazwini, Sulaim's book is problematic, how did he come up with this and what are the reasons?

4.5 Where did the Ahlul Bayt (as) ever defend Abu Bakr and Umar?

Wie is Mujtaba al Hadi?

1. Introductie 

Imam al Baqir (AS) zei: Een dienaar die twee gezichten heeft en twee tongen, is het slechtste. Hij zal zijn gelovige broeder in zijn bijzijn prijzen, maar slecht over hem praten in zijn afwezigheid. Hij zal jaloers op hem zijn wanneer hij een zegen krijgt en zal hem niet helpen wanneer hem een ​​calamiteit overkomt.

Bron: Al Khisaal, boek 3, hoofdstuk, 13, Hadith 5

https://thaqalayn.net/hadith/10/3/13/5

In de afgelopen tijd zijn er zorgwekkende berichten gekomen over de nare praktijken van de heer Mujtaba al Hadi. 

De heer Mujtaba al Hadi is actief voor de organisatie Ahlalbait Jongeren Organisatie en vanuit die organisatie heeft hij contact met andere sjiitische organisaties. Vanuit zijn positie probeert Mujtaba al Hadi voortdurend druk te zetten op andere sjiitische organisaties om andere sjiitische moslims te censureren. Daarbij bedreigt Mujtaba al Hadi leden van andere sjiitische organisaties, dat als zij niet meewerken met het censureren van bepaalde sjiieten, dat ze dan worden uitgesloten van samenwerking met Ahlalbait Jongeren Organisatie. Ook gebruikt Mujtaba al Hadi voortdurend woorden zoals “extremist” over de sjiieten die hij wil boycotten, waarmee hij zijn boycot probeert te rechtvaardigen.

We hebben screenshots ontvangen over hoe Mujtaba al Hadi in de afwezigheid van Sjiitische broeders en geleerde negatief spreekt.

In dit artikel zullen we nader ingaan op de fouten die Mujtaba al Hadi heeft gemaakt, om duidelijk te maken wat voor een persoon Mujtaba al Hadi daadwerkelijk is.

2. Schaken:
   
   De heer Mujtaba al Hadi denkt dat hij zomaar op basis van zijn eigen persoonlijke opvattingen kan bepalen dat het geen probleem is om te schaken, ondanks de vele overleveringen die duidelijk maken dat een sjiiet niet hoort te schaken.
   Zie hieronder de screenshot van de opmerking van Mujtaba al Hadi

De overleveringen over schaken:

Imam Jafar al Sadiq (AS) zei: schaken behoort tot valsheid
Bron: Al-Kaafi, volume 6, boek 6, hoofdstuk 37, Ḥadith 4
https://thaqalayn.net/hadith/6/6/37/4

Ik vroeg imam al Baqir (as) over het spelen van schaken. Hij (AS) antwoordde: ‘Een gelovige vermijdt het te spelen
Al-Khisaal boek 2, hoofdstuk, 82, Hadith 1
https://thaqalayn.net/hadith/10/2/82/1

Abi Rabi as Sjami vroeg aan Imam al Sadiq (as) over schaken, (de Imam (as)) zei: Kom niet in de buurt daarvan.
Al Khisaal, boek 5, hoofdstuk 96, Hadith 1
https://thaqalayn.net/hadith/10/5/96/1

3. Hoe noemde de Ahlalbait (as) Abu bakr en Omar?
   
   De heer Mujtaba al Hadi gebruikt herhaaldelijk in zijn lezing de term “Khaliefa” voor Abu Bakr, Umar ibn al Khattaab en Uthmaan bin Affaan. Dit terwijl deze 3 figuren volgens het sjiisme geen legitieme Khulafaa waren, maar zij waren leiders in dwaling.

Van al-Rabee' ibn al-Mundhair, van zijn vader die zei: Ik hoorde Imam al Husain (as) zeggen: "Voorwaar, Abu Bakr en Umar hebben deze zaak (kalifaat) weggenomen, terwijl het geheel aan ons toebehoorde. 

https://thaqalayn.net/hadith/13/6/8/1

Bron: Al Mufid, al Amali, boek 6, hoofdstuk 8 

Imam Mohammed al Baqir (as): “En verbiedt zedeloosheid

en het verwerpelijke en begeerlijkheid.(16:90). En verbiedt, de meester der zedeloosheid, Abu Bakr, verwerpelijke Omar en de begeerlijkheid Othman. ‘’

Bron: Al Ayashi, Tafsir al Ayashi, v.3,p.20

Imam Ja’far ibn Mohammed al Sadiq (as): “Volg de voetstappen van de duivel niet. (24:21) Ik zweer bij Allah, de voetstappen van de duivel zijn het leiderschap van Abu Bakr en Omar.” 

Bron: Al Ayashi, Tafsir al Ayashi, v.1,p.213

4. Waren Abu Hanifa en Malik studenten van Imam al Sadiq (as)? 

Mujtaba al Hadi doet zoals wel vaker een uitspraak zonder onderzoek te doen. Hij verspreidt een claim en dan is het maar de vraag voor het publiek of de claim klopt.

Mujtaba al Hadi claimt (bij minuut 11:40 tot en met 12:10) dat Abu Hanifah en Maalik ibn Anas studenten waren van Imam al Saadiq (AS), terwijl uit onderzoek blijkt dat Abu Hanifah bewust keek naar de leer van de Ahlalbayt (AS), om daar tegenin te gaan. 

Abu Hanifa zei zelfs: “Ik ben bij alles tegen Jafar ibn Mohammad ingegaan, behalve de staat van de ogen in het gebed, want ik wist niet of hij zijn ogen opende of sloot, dus daarom open ik een oog en sluit ik het andere oog.”

Bron: al Tusturi, Qamus al Rijal, v.10,p.376 

De Imam (Imam al Kazim (AS)) zei toen: “Moge Allah Abu Hanifah vervloeken, hij (Abu Hanifah) zei: ‘Ali zei dit, dus ik zei dat (Abu Hanifah sprak bewust Imam Ali (AS) tegen).’”
Bron: Al-Kāfi - volume 1, boek 2, hoofdstuk 19, Hadith 13

De sjiitische geleerden over Abu Hanifah:

Sayed Ni’matullah al Jaza’iri: “Het is overgeleverd dat de Profeet Mohammed (s) zei: De teken van een nasibi is dat hij iemand boven Ali plaatst. Deze overlevering wordt versterkt met het feit dat de Imams (as) en hun metgezellen de term nasibi bij Abu Hanifa hebben gebruikt, terwijl hij (Abu Hanifah) geen openlijke vijandschap toonde naar de Ahlalbait (as) en hij (Abu Hanifah) zich voor deed alsof hij van de Ahlalbait (AS) hield.”

Bron: Nimatullah al Jazairi, Al Anwar al Numaniyah, v.2,p.207

Sayed Mohammed al Radhawi: "Als de soennieten echt liefde hadden voor de Ahlalbait (as), dan hadden zij hun geloofsleer aangenomen van de Ahlalbait (as) en niet van dwalenden zoals Abu Hanifah, Sjafi’i, Maalik en Ibn Hanbal." 

Bron: Al Radhawi, Kadhabu Ala al Shia, p.279

5. Mujtaba al Hadi censureert de sjiieten die de Nawaasib weerleggen, terwijl het juist goed is om de Nawaasib te weerleggen: 

Er zijn sjiitische jongeren die actief zijn op sociale media, om de valse claims van de soennieten over de Shia, te weerleggen. Maar Mujtaba al Hadi wil juist die sjiitische jongeren censureren.
Dus het komt erop neer, dat Mujtaba al Hadi andere sjiieten tegenwerkt.

Imam Ja’far ibn Mohammad al Saadiq (as) zei: ‘’Degene die toegewijd is om de nawaasib weg te breken (verslaan) van onze arme sjiieten, aanhangers van ons, Ahl al-Bayt; [hij] slaat hen (nawasib) weg, onthult hun vernederende feiten en onthult hun gebreken, [zo iemand] waardeert het bevel van Mohammed en zijn nageslacht (AS). Allah beveelt de engelen van het paradijs om paleizen en huizen voor hem te bouwen.’’

Bron: Al Majlisi, Bihar al Anwar, vol. 2, p.10

6. Moraliteit van Mujtaba al Hadi

Een korte blik op de dagelijkse activiteiten maakt al snel duidelijk dat Mujtaba al Hadi het niet zo nauw neemt met het houden van afstand tot niet-Mahram vrouwen en hij publiceert het zelfs met trots op zijn eigen sociale media!

Bron: https://www.linkedin.com/feed/update/urn:li:activity:6465650737039970304/?commentUrn=urn%3Ali%3Acomment%3A%28activity%3A6465650737039970304%2C6465842431819546624%29&dashCommentUrn=urn%3Ali%3Afsd_comment%3A%286465842431819546624%2Curn%3Ali%3Aactivity%3A6465650737039970304%29

https://www.linkedin.com/feed/update/urn:li:activity:6983804696939393024/?commentUrn=urn%3Ali%3Acomment%3A%28activity%3A6983804696939393024%2C6983809745644089344%29&dashCommentUrn=urn%3Ali%3Afsd_comment%3A%286983809745644089344%2Curn%3Ali%3Aactivity%3A6983804696939393024%29

Overleveringen over omgang met vrouwen

De Profeet (SAW) zei: "Vier dingen verderven het hart: alleen zijn met vrouwen, luisteren naar (het advies van) vrouwen en hun mening vragen, en in het gezelschap verkeren van de doden."

Bron: Al Mufid, Al-Amaali, boek 37, hoofdstuk 6, Hadith 1
https://thaqalayn.net/hadith/13/37/6/1

De Profeet (SAW) heeft gezegd: “Omgang met drie soorten mensen doodt het hart: omgang met de schurken, spreken met vrouwen en zitten met de rijken.”
Bron: Al Kulayni, Al-Kaafi, volume 2, boek 4, hoofdstuk 4, Hadith 8
https://thaqalayn.net/hadith/2/4/4/8

Als laatste, willen we Mujtaba al Hadi oproepen om te stoppen met zijn ongepaste gedrag, zowel op de werkvloer als op het gebied van religieuze organisaties.
Het lijkt er op dat Mujtaba al Hadi zelf extreem is, extreem op het gebied van ongepast gedrag, op het gebied van smaad en laster. 

Antwoord op Moallemzadeh deel 3

 In de naam van Allah, de Barmhartige, de Genadevolle

Het heeft ons bereikt dat Moallemzadeh voor de zoveelste keer verkeerde informatie heeft verspreid in een religieuze bijeenkomst. We hebben Moallemzadeh al eerder weerlegd in deel 1 en deel 2.

Dit keer gaat de valse claim van Moallemzadeh over Arba'een. 
Moallemzadeh claimt dat het verhaal over dat de familie van Imam al Husayn (AS) bij Arba'een in Karbala waren, pas 200 jaar bestaat. (Zie deze clip vanaf minuut 58:54)

Moallemzadeh beweert dat het verhaal nog geen 200 jaar bestaat. Het is nu het jaar 2024, volgens de Hijri kalender is het nu jaar 1446. Moallemzadeh beweert dus dat het verhaal over dat de familie van Imam al Husayn (AS) in Karbala aankwam bij Arba'een pas na Hijri jaar 1246 is ontstaan.  Laten we eens de historische bronnen bekijken.

De Shia geleerde Abou Rayhan al Bayrouni overleden in het jaar 440 Hijri, schrijft: 

“Op de 20e dag van de maand Safar (Arba'een) werd het hoofd van al Husayn (AS) bij het lichaam begraven, dit heet Ziyaarat al Arba'een, waarbij zijn naasten aanwezig waren.” 

Bron: Al Athar (geschreven door Abou Rayhan al Bayrouni), pagina 331

De Shia geleerde Sayed ibn Tawus, overleden in het Hijri jaar 664, schrijft: 

“Ik las in al Misbah dat de familie van Imam al Husayn (as) aankwam in Karbala op dag 20 van Safar (Arba'een).” 

Bron: Al Iqbaal (geschreven door Ibn Tawus), pagina 66

De Sunni geleerde al Qurtubi, overleden in het Hijri jaar 671, schrijft:

“De Shia geloven dat het hoofd van al Husayn veertig dagen na zijn dood is begraven bij zijn lichaam. Het is een bekende dag voor hen en zij verrichten Ziyaarat al Arba'een.” 

Bron: Al Tadhkirah (geschreven door al Qurtubi), volume 2, pagina 668

Er werd al in de 5e en 7e eeuw Hijri geschreven door Sjiitische geleerden over Arba'een, maar Moallemzadeh beweert dat het verhaal nog geen 200 jaar zou bestaan.