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শিয়া-doctrine-এর ফাঁদে পা দেবার আগে নিজের দ্বীনকে জানুন – ২ (repost)

লিখেছেন: ' মুসলিম৫৫' @ বুধবার, জুলাই ২১, ২০১০ (৯:৩৯ পূর্বাহ্ণ)

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

আস সালামু ‘আলাইকুম!

[আগের লেখার ধারাবাহিকতায় ............................................]

শিয়া-doctrine নিয়ে আমার এর আগের পোস্টের বক্তব্য সম্বন্ধে কারো কারো আপত্তি থাকতেই পারে – বিশেষত, যারা এযাবত এসব নিয়ে সুসংহত কোন “নথিপত্র” পড়ে দেখেননি। এ সম্বন্ধে একটা অত্যন্ত সুন্দর e-book লাগানো রয়েছে এখানে:

abdurrahman.org/innovation/shiismExpositionandRefutation.html

যারা ইসলাম সম্বন্ধে জানতে ও বুঝতে চান, আমার বিনীত অনুরোধ, তারা যেন গোটা বইখানা পড়ে দেখার চেষ্টা করেন এবং once for all তাদের জীবন থেকে এই সংক্রান্ত সংশয় মুছে ফেলেন – কারণ ভ্রান্ত আক্বীদাহ্ বা বিশ্বাসের উপর আমাদের মৃত্যু হোক সেটা যেমন আমরা চাই না – তেমনি আমরা ভ্রান্ত বিশ্বাস পোষণকারীদের সাথে সখ্যতাও চাইবো না [আমরা জানি, রাসূল(সা.)-এঁর হাদীস থেকে একথা জানা যায় যে, আমরা যাদের অনুসরণ করবো বা ভালোবাসবো - আখেরাতে আমরা তাদের সাথে থাকবো। আমাদের সবার স্বপ্ন থাকা উচিত যে, আমরা ইনশা'আল্লাহ্ রাসূল(সা.)-এঁর সাথে থাকবো। এই সংক্রান্ত একটা হাদীস হচ্ছে: "Every man will be with the person (in Hereafter) that he loved (in Dunya)" Bukhari, Muslim and others ]।

যাদের ব্যয় করার মত ঐটুকু সময় নেই, তাদের জন্য ঐ বইয়ের কেবল একটা অধ্যায় আমরা নীচে তুলে দিলাম – যে অধ্যায়ে কুর’আন সম্বন্ধে শিয়া-doctrine কি বলে, তা তুলে ধরা হয়েছে। এই অধ্যায়ে প্রমাণ স্বরূপ ২টা image লাগানো রয়েছে – যা সরাসরি দেখতে চাইলে এই লেখার শেষে দেয়া লিংক ক্লিক করুন:
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SHI’ITE ATTACK ON THE NOBLE QUR’AN
The Qur’an should be the comprehensive reference for both Sunnis and Shi’ites, and a means of bringing about unity and mutual understanding, but it has been misinterpreted by the Shi’ites and given a meaning other than that which was understood by the noble Com- panions who received it directly from the Prophet, and other than that which was understood by the Imams of Islam who received it from the very generation amongst whom the Qur’an descended by way of Divine Revelation.
One of the most famous and respected Shi’ite scholars, from Najaf, Mirza Husain bin Muhammad Taqi An-Nawari At-Tabarsi, wrote in 1292 A.H. the book faslul-Khitaab fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab (The Decisive Say on the Proof of Alteration of the Book of the Lord of Lords). In this book he compiled hundreds of texts written by Shi’ite scholars in different eras alleging that the Qur’an has been tampered with, that there have been both additions to it and omissions from it.
At-Tabarsi’s book was printed in Iran, in 1298 A.H., and its appearance attracted much attention, frustrating the intention of cer- tain Shi’ites that their doubts about the authenticity of the Qur’an should be restricted to the elite of religious scholars and personalities. They preferred that these allegations not be brought together in a single volume, and widely disseminated, as it could be used as a proof against them by their opponents. When the scholars made public their criticism, At-Tabarsi responded with another book entitled Raddu ba’dush-Shubahaati `an Faslil-Khitaabi fee Ithbatti Tahreefi Kitaabi Rabbil-Arbaab (Refutation of Some Specious Arguments Regarding the Decisive Say on the Proof of Alteration of the Book of the Lord of the Lords). He wrote this defense of his original book two years before his death. In order to show their appreciation of his contribution to the at- tempt to prove that the Qur’an had been altered, the Shi’ites buried him in one of their most prominent religious shrines, at Najaf.
Among the proofs offered by At-Tabarsi in his attempt to show that the Qur’an had been altered, was a quotation from what the Shi’ites consider to be a missing part of the Qur’an, called by them Suratul-Wilaayah (see below). It mentions the granting of wilaayah (sovereignty) to `Ali(8) as follows: “O believers, believe in the Prophet and the wali, the two whom We sent to guide you to the straight path…”[suratul-Wilayyah]
(So-called Suratul-wilaayah)
Photocopy of the so-called Suratul-wilaayah which the Shi’ites accuse the Sunni Muslims of deleting it along with other suras from the original text of the Holy Qur’an. It reads:
O’ you who believe, believe in the prophet and the wali, the two whom we sent to guide you to the straight path. A prophet and wali who are of each other. and celebrate the praise of your Lord, and Ali is among the witnesses.

[fatwa against companions]
Photocopy of the original fatwa (religious verdict) encouraging the Shi’ite masses to curse the two Caliphs Abu Bakr and `Umar. signed by six of the con- temporary Shi’ite scholars and clergy among them Khomeini and Shariat Madari The trustworthy scholar Muhammad `Ali Sa’oodi, chief consultant to the Egyptian Ministry of Justice, and one of Sheikh Muhammad Abduh’s special students, managed to examine an Iranian manuscript copy of the Qur’an owned by the orientalist Brown. He was able to make a photocopy of Surat-ul-Wilaayah with its Persian translation. Its existence was affirmed by At-Tabarsi in his book faslul-Khitaab, and by Muhsin Faani Al-ashmeeri in his book Dabisan Madhaahib. This book, written in Persian, was printed several times in Iran. The chapter (Surat)-ul-Wilaayah) which is falsely attributed to Allah’s revelation, was also quoted by the famous orientalist Noeldeke in his book History of the Copies of the Qur’an(9). It also appeared in the Asian-French Newspaper in 1842 C.E.
At-Tabarsi also quoted a tradition from Al-Kaafi, which is to the Shi’ites what Sahih-ul-Bukhari is to the Sunni Muslims. It reads:
A number of our associates narrated by way of Sahl bin Ziyaad through Muhammad bin Sulaiman that some of his friends reported Abul-Hasan Ath-Thaani `Ali bin Mioosa Ar-Rida as saying `May I be your ransom! We hear verses of the Qur’an different from those we have with us and we are not capable of reading them according to your reading which has reached us. Do we commit a sin thereby He replied, “No, read the Qur’an as you have learned it; someone will come to you to teach you.
Without a doubt, this conversation is fabricated by the Shi’ites and is falsely attributed to the Imam `Ali bin Moosa Ar-Rida; however, the statement is taken by the Shi’ites as a legal ruling in this matter. Its implication is that while one of them commits no sin by reciting the Qur’an the way Muslims have learned according to `Uthman’s unanimously accepted text, the privileged class of Shi’ite clergy and scholars will teach each other a version other than the accepted one, a version which they claim came to their Imams from AhlulBait.
It was the urge to strike a comparison between the Shi’ite “Qur’an” (which they secretly confide to one another, while hiding it from the general public as an act of taqiyyah”) and the known and officially accepted `Uthmani Edition of the Qur’an, which motivated At-Tabarsi to write his book faslul-Khitaab.
Although the Shi’ites pretended to disown At-Tabarsi’s book, as an act of taqiyyah, the glar- ing fact that it-includes hundreds of quotations from the recognized works of their scholars clearly confirms their adherence to the tenet of alteration of the Qur’an. Of course, they do not want a clamor to be raised over this perverse article of faith of theirs
The intended result of their claim is to leave us with the impres- sion that there are two Qur’ans: one, the `Uthmani version accepted by the Sunni Muslims; the other, the allegedly hidden version of the Shi’ites, part of which is Surat-ul-Wilaayah. They are well aware that they fabricated the statement they attributed to the Imam `Ali bin Moosa Ar-Rida: “… read [the Qur'an] as you have learned it; someone will come to you to teach you.” The Shi’ites also claim that a verse was deleted from the Qur’an from Surat-ul-lnshiraah. The alleged deletion is “and we made `Ali your son-in-law.” Have they no shame in making such an allegation, when it is a well-known fact that this particular surah was revealed in Mecca at a time when `Ali was not yet the son-in-law of the Prophet, Allah’s blessing and peace be upon him. His only son-in-law a that time was Al-’Ass Ibnur-Rabee’al-Ummawi. As for the fact that `Ali was a son-in-law of the Prophet, it should be pointed out that Allah also made `Uthman bin `Affaan the son-in-law of the Prophet through his marriage to two of the Prophet’s daughters. Upon the death of the second of `Uthman’s wives (the second of the two daughters), the Prophet said to him, “If we had a third one, we would have given her to you in marriage.”
Another of the Shi’ite scholars, Abu Mansoor Ahmad bin `Ali At- Tabarsi, in his book Al-lhtijaaj `ala Ahlil-Lajaaj (Argumentation with the Contentious Folk) claimed that `Ali said to one of the zanaadiqah,(10)whose name At-Tabarsi neglected to mention, “As for your belligerent disagreement with me(11), it shows your feigned ignorance of Allah’s statement, `And if you fear that you will not deal justly with the orphans, then marry of the women who seem good to you…”‘ At- Tabarsi then went on to say, by way of explanation as to why this verse was quoted by `Ali in his argumentation with his opponents:
Now doing justice to orphans does not resemble the marrying of women, and not all women are
orphans; thus, this verse is an exam- ple of what I have presented earlier in the book Al-Ihtijaaj; regarding the deletion of parts of the Qur’an by the hypocrites’,(12) that deletion being between the statement about justice to orphans, and that which follows it, about the marrying of women. This deletion consists of addresses and stories, and amounts to more than a third of the Qur’an,
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শিয়া-doctrine অনুযায়ী সাহাবীরা কুর’আনের যেসব অংশ সরিয়ে ফেলেছেন তার একটি হচ্ছে তথা কথিত Suratul-Wilaayah
(নাউযুবিল্লাহ্!)। এর প্রমাণ দেখতে চাইলে এবং [fatwa against companions] বা সর্বশ্রেষ্ঠ সাহাবীদের বিরুদ্ধে তাদের ফতোয়ার image দেখতে চাইলে ক্লিক করুন:

web.archive.org/web/20030428000545/http://www.geocities.com/~abdulwahid/muslimarticles/khutoot.html#_1_11

web.archive.org/web/20030428000545/http://www.geocities.com/~abdulwahid/muslimarticles/khutoot.html

এছাড়া শিয়া-doctrine সম্বন্ধে “আহলে সুন্নাহ্ ওয়া আল জামা’আহ”র স্কলারদের মূল্যায়ন সম্বন্ধে জানতে চাইলে দেখুন:

www.sunnahonline.com/ilm/aqeedah/0042.htm

ফি আমানিল্লাহ্!

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