“90% SHIA HADITHS ARE 🧢!” | A response to Adnan Rashid about Shia Hadiths

Summary

This video aims to refute claims made by Adnan Rashid, who argues that 90% of Shia hadiths are fabricated. The speaker challenges this assertion by citing historical sources, including respected Sunni scholars, to demonstrate the reliability of Shia narrations and the distinct jurisprudence developed by the Shia Imams. The video examines works of prominent scholars like Ibn Taymiyyah and Imam Malik, debunking accusations against the Shia and defending the integrity of their religious teachings. The speaker urges viewers to critically assess these historical claims and respect the Shia tradition.

Takeaways

• 🤔 The speaker is refuting the claims made by a person referred to as 'Nasi,' who accuses the Shia of fabricating 90% of their Hadith corpus.
• 📜 The speaker asserts that 90% of what opponents claim about the Shia narrations is false and aims to refute these accusations.
• 🧐 The speaker highlights the credibility of early scholars who referenced Imams and explains that the imams had their own jurisprudence system.
• 🕌 Sunni scholars allegedly adopted their own jurisprudence systems and criticized the Shia's attribution of teachings to the Imams.
• 📚 The speaker quotes Ibn Taymiyyah, stating that the majority of Shia transmissions regarding Islamic law are truthful, despite some occasional mistakes.
• 🕵️ The speaker uses math and references to the four main Shia books to argue that over 80% of the narrations are accurate based on Sunni standards.
• ⚔️ The speaker emphasizes the importance of responding to claims that disrespect the Shia Imams and their teachings.
• 📖 The speaker references several sources, including Imam Malik, to argue that Sunni scholars often did not respect or trust narrations from Shia Imams.
• 📘 The speaker brings attention to Sunni scholars who allegedly criticized and mocked narrations from certain Shia scholars, citing issues with memory and reliability.
• 🎯 The speaker concludes that the Sunni scholars distanced themselves from later Shia Imams and avoided their teachings, suggesting a deliberate neglect of their contributions.

Q & A

What is the main claim being refuted in the video?

The main claim being refuted is that 90% of the Shia Corpus of Hadith is fabricated and forged, a claim made by Adan Rashid.

How does the speaker plan to refute the claim that Shia teachings are fabricated?

The speaker plans to refute the claim by proving that the Shia Imams had their own system of jurisprudence and that the teachings attributed to them are not fabricated.

Who is the first scholar referenced to support the refutation, and what is their contribution?

The first scholar referenced is Abu Ja'far Muhammad ibn Jarir al-Tabari, who is cited as an old and well-respected scholar. His works are used to demonstrate that the Imams had their own jurisprudence.

What does Ibn Taymiyyah say about Shia narrations regarding Islamic law?

Ibn Taymiyyah admits that the majority of Shia transmissions regarding Islamic law are accurate and truthful, although there may be some instances of unintentional or deliberate falsehood.

How does the speaker use Ibn Taymiyyah's admission to refute the 90% fabrication claim?

The speaker uses Ibn Taymiyyah's admission to show that the vast majority of Shia narrations are reliable, directly contradicting the claim that 90% of them are fabricated.

What is the significance of Imam Malik's attitude towards narrating from Imam Ja'far al-Sadiq?

Imam Malik's hesitation to narrate from Imam Ja'far al-Sadiq, until corroborated by other narrators, is used to argue that Sunni scholars did not always respect the Shia Imams or their narrations.

What does the speaker say about the treatment of Shia Imams by Sunni scholars in the city of Basra?

The speaker mentions that in Basra, a predominantly Sunni city, narrations from Shia Imams were not welcomed, and scholars would mock those who narrated from them.

How does the speaker address the issue of reliability in narrations attributed to Imam Ja'far al-Sadiq?

The speaker refutes claims of unreliability by pointing out that even Sunni scholars like Ibn Hajar al-Asqalani admitted that narrations from Imam Ja'far al-Sadiq were reliable as long as they were not from his sons.

What conclusion does the speaker reach regarding Sunni scholars' treatment of later Shia Imams?

The speaker concludes that by the time of later Shia Imams, the Sunni community had largely ignored them, resulting in few Sunni narrations about these Imams, while the Shia community continued to preserve their teachings.

What is the speaker's final message to the audience?

The speaker encourages the audience to comment, watch other videos, and like and subscribe to the channel, as it helps them out greatly.

Outlines

00:00

🧐 Refuting Claims about Imam Teachings and Fabrication

The speaker begins by addressing a claim that 90% of the teachings attributed to prominent imams such as Imam Muhammad al-Baqir, Imam Ja'far al-Sadiq, and Imam Musa al-Kazim are fabricated. The speaker refutes this, arguing that these imams had their own established systems of jurisprudence. He cites a respected scholar to support his position and challenges those who claim that the imams' teachings are falsely attributed.

05:03

📜 Scholarly Critique of Imam Teachings

In this section, the speaker refers to historical scholars who critiqued the imams' jurisprudence. He quotes a sociologist and historian who acknowledged that the imams established their own legal systems, based on principles such as infallibility and the prohibition of criticizing their teachings. Despite this critique, the speaker points out that these same scholars often admitted the accuracy of the Shia imams' teachings in matters of Islamic law.

10:05

🔍 Examining Trust in Imam Narrations

Here, the speaker delves into the trustworthiness of narrations from the imams, especially in Sunni circles. He explains that certain Sunni scholars were hesitant to narrate hadiths from imams like Imam Ja'far, particularly without corroboration. The speaker emphasizes that this distrust highlights a broader bias against the Shia imams in certain historical contexts.

15:08

🤔 Doubts about Imam Narrations from Their Own Family

This paragraph explores doubts raised about the reliability of narrations from the imams' descendants. The speaker cites a Sunni scholar who claims that narrations from Imam Muhammad al-Baqir’s children are questionable. He further challenges accusations that Shia scholars fabricate narrations, underscoring the ongoing Sunni-Shia debate over the authenticity of various hadith collections.

Keywords

💡Nasi

In the script, 'Nasi' appears to refer to someone from a different Islamic sect or a critic of Shia Islam. The speaker uses this term when refuting a person who made claims against the authenticity of Shia hadiths. The term 'Nasi' is pivotal in understanding the script's argumentative stance, as it represents the opposing viewpoint being challenged.

💡Imam

An 'Imam' in Islamic context is a leader or a religious authority, often seen as a spiritual guide. In this script, multiple Imams are mentioned, such as Imam Muhammad al-Baqir, Imam Ja'far al-Sadiq, and Imam Musa al-Kazim. The speaker discusses the attribution of teachings to these Imams and refutes the claim that 90% of what is attributed to them is fabricated, underscoring their importance in Shia Islam.

💡Hadith

Hadith refers to the sayings, actions, and approvals of the Prophet Muhammad, which serve as a source of Islamic law and moral guidance. In the script, the authenticity of Shia hadiths is a major point of contention. The speaker aims to refute claims that a large portion of Shia hadiths is fabricated, suggesting that their transmission from the Imams is reliable.

💡Jurisprudence

Islamic jurisprudence, or 'fiqh,' is the understanding and interpretation of Islamic law. The script refers to the unique jurisprudence developed by Shia Imams, highlighting that the Imams had their own legal systems and methods, which differ from Sunni interpretations. This concept is crucial to the argument that Shia jurisprudence is distinct yet authentic.

💡Shia

'Shia' refers to the second-largest branch of Islam, which holds that leadership should remain within the Prophet Muhammad's family, particularly through Ali, the Prophet's cousin. The script focuses on defending Shia beliefs and practices, especially their approach to Hadith and the teachings of their Imams, against claims from non-Shia scholars.

💡Sunni

'Sunni' is the largest branch of Islam, which differs from Shia Islam in its interpretation of leadership succession after the Prophet Muhammad. In the script, the speaker contrasts Sunni and Shia approaches to Islamic jurisprudence and Hadith, often suggesting that Sunni scholars have misunderstood or misrepresented Shia teachings and traditions.

💡Fabrication

'Fabrication' in the context of this script refers to the accusation that many of the hadiths attributed to Shia Imams are not genuine and have been falsely attributed. The speaker aims to refute this claim by referencing Sunni scholars who acknowledge the authenticity of a significant portion of Shia hadiths, thereby challenging the concept of widespread fabrication.

💡Consensus

In Islamic theology, 'consensus' (Ijma) is a source of law that represents the collective agreement of Islamic scholars on a particular issue. The script mentions the concept of consensus in the context of Shia views on the authority of their Imams, suggesting that Shia scholars consider the consensus of their community as infallible, which is disputed by some Sunni scholars.

💡Reliability

'Reliability' refers to the trustworthiness of a narrator or source in the transmission of Hadith. The speaker discusses the reliability of various narrators and the authenticity of hadith collections, arguing against claims that Shia narrations are unreliable. This concept is central to the debate about the authenticity of Islamic teachings within different sects.

💡Refutation

'Refutation' is a key theme of the script, as the speaker systematically challenges the claims made by a critic regarding the authenticity of Shia teachings. The speaker uses historical sources, scholarly references, and logical reasoning to counter the accusation that most Shia hadiths are fabricated, making 'refutation' a core element of the video's message.

Highlights

The speaker refutes the claim that 90% of Shia Hadith is fabricated, a claim made by the speaker's opponents.

The speaker argues that Imams had their own system of jurisprudence, and that this is acknowledged in very old and respected sources.

The argument includes a reference to Imam Muhammad and Imam Jafar Sadiq, stating that their teachings are often misrepresented.

The speaker presents evidence from a historical source on page 354 that the Imams themselves created their own jurisprudence based on the idea of infallibility.

Ibn Taymiyyah is cited as acknowledging that the majority of Shia transmissions regarding Islamic law are truthful.

The speaker emphasizes that Ibn Taymiyyah's standard validates more than 80% of the Shia Hadith corpus as accurate.

The speaker challenges the respect Sunni Imams had for Imam Jafar Sadiq, claiming that Imam Malik only narrated from Jafar after political power shifted.

The speaker quotes Sunni sources that express distrust in narrations from certain Shia figures, including Imam Jafar Sadiq.

Sunnis historically mocked those who narrated Hadith from certain Shia Imams, considering their Hadith weak.

The speaker quotes a Sunni source that asserts Imam Jafar's narrations from his children are considered unreliable.

There is a focus on how Sunni scholars label narrations from certain Imams as weak, bad in memory, or immoral.

The speaker argues that after Imam Jafar, the Sunni community distanced themselves from Shia Imams due to the growth of the Shia community.

The speaker emphasizes that Shia Imams stopped caring about the Sunni scholars because they were focused on teaching their own followers.

The refutation ends by claiming that the Sunni community had no significant Hadith from Shia Imams after Imam Jafar.

The video concludes with a call to action, urging viewers to comment, like, and subscribe to support the channel.

Transcripts

today we are going to be refuting a Nasi

and we're just going to dive right into

it let us take a look at what this Nasi

has said and even Imam Muhammad albak

and IM IM ja sadik and Imam Musa kazim

and all the others who came after they

attribute teachings to them which they

never said so I would with confidence

tell you that 90% of what you find

in is all fabricated and forged

90% this is a very very simple claim and

it is a claim that many of our opponents

many of the M have been making and

inshallah I aim to completely refute

this nonsense

inshallah firstly when it comes to the

claim that the sh do not take from IM or

do not take from IM or do not take from

IM and rather what they attribute to

them is lies in order to refute this we

first have to prove that these imams had

their own system of the First Source we

are be going to be referring to is

is a very very old very well-respected

scholar for the and he is sometimes

known

as page 125 the print of we read the

following as from muhami his was Abu ja

and he had his own he had his own Juris

Prudence with the

kindly show us which of their four goes

back to IM

muhamed or which of their books of have

the reports of Muhammed and

his continuing on

in English ask for

IM he mentions that IM had two sons

Muhammad and abdah Muhammad their mother

was Muhammed their grandmother was as

ABD

abak as for JA Muhammad he was known as

AB abdah

and the sect is attributed to him he

died in Medina in the year 146 after and

he had

descendants now here's the thing this is

a very very old source as in we are

talking about a scholar who is alive and

writing during the time

of why is he saying that IM and IM had

their own Juris Prudence if these imams

had their own jurist Prudence why do the

sunnis who claim to be following the IMS

while we are the Liars we are the ones

who misattribute things to them why are

we the only ones who follow their why

are we the only ones that have

narrations going back to them when it

comes

to the next Source we're going to be

looking at is the

of is a scholar who requires no

introduction no pun intended his m is

one of the most famous books that the

Muslim world ever produced in both the

East and the West in

the in the print on page

354 says the

following in English and the innovated

some Ms and they themselves came up with

their own Juris Prudence they based it

upon the abuse of some of the sah saying

that the IMs are infallible and

forbidding the criticism of their

statements all of these are futile

principles so here we have the great

sociologist and historian admitting that

these come from

the that these are the result of the

themselves no one is lying on the they

themselves came up with these mhbs and

they their is separate it is unique and

it is built upon the foundations is of

the and the belief that their IMS are

and he of course believes these are

futile principles

lastly and I wish to refute the using

his own Master

Now by who the refer to as

Islam says the following regarding the

of the Shia he says for

[Music]

so I T here in English he is saying the

Shia consider their imams to beum like

the prophet Sall alai wasam and they

attribute everything they say to the

prophet Sall alai wasam they also regard

the consensus the of their sect as an

infallible Authority based on these

three principles they have described

their Rel they have established their

religious laws however the majority of

what they derive from the Islamic Shar

is in agreement with the majority of the

Muslims and there are some areas of

consensus some matters are disputed

among even Sunni Muslims the prevalent

view is that the statements attributed

to these imams by the Shia regarding

matters of Islamic law are generally

truthful as in IB Tamia himself is

admitting that the vast majority of Shia

narrations regarding and Islamic law are

truthful however there might be some

instances of unintentional or deliberate

falsehood their statements are treated

similarly to those of their counterparts

among the Muslim

scholars in this clip we see Adan Rashid

this Nasi through pure conjecture claim

that 90% of the Shia Corpus of Hadith is

fabricated so let's do some basic math

if we look at what ibia says he says

that the majority of Shia Transmissions

regarding f is accurate it is truthful

he says that we transmit the of the

imams reliably now let's look at the

four main books of of the Shia that he

listed alfi

the last three are almost

entirely so according to the vast

majority of those books are reliable now

70% of Ali is related and that is about

12,000 narrations that means that by the

standard set by IB Tamia over 80% of our

four main books of are accurate in what

they ascribe to the IMs of

the I could easily stop here however

when we wish to refute the when we see

that they have crossed the line of

disrespecting our IMS and disrespecting

the sh of the we must always have a

response so now let's take a look at

what the have to say about

our the first person we are going to

quote is their beloved IM

Malik print inv Volume 2 page 134 or I'm

sorry 143 to 144 he says the

following and we see the bio of the IM

begins on page 143 on the next page he

says in English

according

to Malik would not narrate from mammad

until Rose to power so this idea that

the Sunni IM had a great level of

respect for JA is completely false he

only started narrating from IM when it

became clear that the nas were no longer

running the Muslim empire correct

secondly according

todah he says Malik would not narrate

from jaur until he linked it with those

narrators who are high and then he would

put's narration after

it he would not narrate from until

someone else corroborated what

said this in simple terms means that IM

that Malik did not trust's narration if

we look

at when we go

to

by volume 7 page 533 to 534 he says the

following

according to wheni heard some criticism

regarding IM

from he refrained from narrating a

single Hadith from him in his

book another example of how much the

love and respect IM can be found once

again

in on page page 144 of the second volume

he says the following

that

narrated and of course concedes

that he

says now for those of you who may not

know Islamic history very well B during

this time was a Sunni Center shiism was

intensely disliked and persecuted in BAS

kufa was a city that was far more sh

friendly so met with the B which as we

said is a mostly Sunni mostly City so he

said to

them rather they said to

him do not narrate to us from three

people we do not want the reports of

so according to he is upset with these

buling if you were in kufa and you said

this about IM you would have gotten the

shoe we now look

at volume 1 page 388 and a is written by

the Great Western scholar from andalus

abdb ABD Maliki records the following in

his

book in volume

one page

388 in the bio

of he

says according

to his memorizing was not very

good

in gives us another example of the

respect that the M had for IM he

narrates in volume 6 page 91 the

following so according to

sufyan we used to laugh at people who

used to take Hadith from the following

as we used to Mock and make fun of

anyone who took these three narrators

seriously the last of them

is because they were not good when it

came to

Hadith lastly we shall

quote in his report regarding IM in his

famous book

volume 1 page

574 which is where the bio begins to

page 575 which is where I will be

quoting from bio number

1,120 I ha records the following on the

authority

ofb the

famous he narrated a lot of Hadith

Subhan Allah if you look at the Sunni

book you would never know that narrated

a lot ofth but he is not reliable and he

is considered

weak Subhan Allah but we are the ones

who lie on IM we the ones who accurately

transmitted his according to their Islam

and there other Scholars such

as admit he had his own then you have

the Sunni Scholars mocking people who

narrate from him claiming he has bad

memory claiming he is weak in Hadith but

Subhan Allah we are the ones who are

fake when it comes to following

the that's Muhammad for brevity sake I

will narrate or show one reference

[Music]

regarding this

is volume 3 page 251 bio number

573 records the biography of

IM and he says something about his son

IM

according to is fine his narration is

reliable as long as it has been narrated

from other than his children because the

reports of his children from him are

very M now when we look at another book

by IB

haar and this book is known

as on page 86 and then also on page0 he

says is what has been n I'm

sorry the narrator of a report is very

bad we further read

one whose mistakes are abysmal or his

negligence is massive or he has shown

immorality his Hadi is so according to

this Nasi who claims that we neglect IM

and we fabricate things on M ja

according toan who is one of their major

Scholars he

is as he says regarding IM his sons

narrate things from him

and

IM is one of his sons so according to

this would mean that his mistakes are

abysmal or his negligence is massive or

he has shown immorality thus his

is in any case we will stop here and the

reason why is because when it comes to

our imams after IM

the generally do not have biographies of

them because they barely have any Hadith

from them because by that time the Shia

Community had grown so big that the M

simply stayed away from our imams and

our imams simply did not care about the

M they were too busy teaching their

teaching them and passing on the wisdom

ofam but with that being said we will

bring this reputation to a close I hope

you all enjoyed please make

sure to comment please make sure to

watch our other videos and please make

sure to like And subscribe it helps us

out greatly