β90% SHIA HADITHS ARE π§’!β | A response to Adnan Rashid about Shia Hadiths
Summary
TLDRThis 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
- π€ 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.
- π The speaker asserts that 90% of what opponents claim about the Shia narrations is false and aims to refute these accusations.
- π§ The speaker highlights the credibility of early scholars who referenced Imams and explains that the imams had their own jurisprudence system.
- π Sunni scholars allegedly adopted their own jurisprudence systems and criticized the Shia's attribution of teachings to the Imams.
- π The speaker quotes Ibn Taymiyyah, stating that the majority of Shia transmissions regarding Islamic law are truthful, despite some occasional mistakes.
- π΅οΈ 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.
- βοΈ The speaker emphasizes the importance of responding to claims that disrespect the Shia Imams and their teachings.
- π The speaker references several sources, including Imam Malik, to argue that Sunni scholars often did not respect or trust narrations from Shia Imams.
- π The speaker brings attention to Sunni scholars who allegedly criticized and mocked narrations from certain Shia scholars, citing issues with memory and reliability.
- π― 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
π§ 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.
π 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.
π 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.
π€ 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-Baqirβs 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.
Mindmap
Keywords
π‘Nasi
π‘Imam
π‘Hadith
π‘Jurisprudence
π‘Shia
π‘Sunni
π‘Fabrication
π‘Consensus
π‘Reliability
π‘Refutation
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
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