Abstract
This study examines the deliberate, systematic, and well-organized falsehoods of Abdul Aziz Dehlavi and his like-minded followers regarding key theological issues. It also elucidates the responses of the late Mir Hamed Hossein, which are rooted in the methodology of critical thinking. Dehlavi, extensively employing tools such as distortion, concealment, and deception, sought to obscure the truths related to the status of Ahl al-Bayt (peace be upon them). Additionally, by embellishing his rhetoric to appear thoroughly scholarly and in accordance with the principles of debate, he aimed to mislead his audience.
The late Mir Hamed Hossein, adopting an analytical and critical approach, responded to these deliberate distortions and deviations. By exposing the systematic nature of these falsehoods and relying on credible sources and scholarly analyses, he clarified the truth and unveiled the reality behind these fabrications. Ultimately, this research demonstrates that critical thinking and impartial analysis serve as powerful tools in countering systematic lies and restoring truth within the domain of religious thought and belief.
Systematic Fabrication: A Tool for Deception and Destruction of Social Structures
One of the most evident forms of injustice is fabrication. Lying, among all human communities, regardless of their creed or method, is regarded as reprehensible and unacceptable. Lying in speech is a highly detestable and disgraceful act, severely condemned by all religions, with promises of punishment and retribution for those who engage in it. However, fabrication, which specifically involves widespread misguidance and deception, carries an even greater degree of shame and repulsiveness.
Ordinary lies are typically deceptions that are confined to an individual or specific group and usually have short-term effects. However, fabrication, particularly in its extensive and deliberate form, becomes a sophisticated tool capable of deceiving society on a larger scale. Fabrication is not only superficial but also much more destructive in its depth because it is continuously spread with the intention of instilling false beliefs among the people. Compared to individual lies, these types of fabrications have far-reaching and serious consequences for society.
Fabrication refers to a specific type of lying that is organized and disseminated by groups or institutions to manipulate public opinion and direct people’s beliefs and behaviors. This organized, cohesive, and purposeful deception is referred to as “systematic lying.” Unlike individual lies, this form of lying is not only disseminated systematically and purposefully but is also used as a tool to deliberately alter the trajectory of collective and individual thought.
These lies have the power to undermine critical thinking in individuals and negatively affect their life choices. This form of lying can weaken social and intellectual structures, ultimately leading to the collapse of societal norms.
Characteristics of Systematic Lies
Systematic lying is not merely a simple false claim; rather, it is a complex process in which lies are structured and presented in various forms with a specific objective. The primary goal of these lies is often to mislead the audience and steer them toward a false reality or a particular ideological direction. Unlike individual or accidental lies, systematic lies are typically reinforced by fabricated or distorted sources and other sophisticated tools designed to gain the audience’s trust.
Tools of Systematic Lies
Systematic deception employs multiple tools to conceal the truth and manipulate the audience toward specific goals. Some of the key instruments used in this process include: distortion, Disguising falsehood as truth, and concealment.
Systematic Lies in the Field of Books
Systematic lying employs various tools, one of which is the creation of books. A book can engage in systematic deception and utilize special tactics to carry out this task.
Such a book is designed as a purposeful tool for distorting facts, altering public perspectives, or supporting a specific ideology. A book that engages in systematic lying becomes a powerful instrument for falsifying truths and influencing public opinion. Identifying and countering such books requires precise analysis, thorough research, mastery of the subject, and access to reliable sources.
A book that engages in systematic lying and is written to prove, confirm, or reject a specific ideology can have widespread and profound effects on various levels of society, families, and individuals. These effects may be short-term or long-term, and depending on the extent of public acceptance of the content and the promotional tools used, their intensity and scope may vary.
Systematic lies in books and ideologies have always been crucial tools throughout human history for consolidating or acquiring power, distorting truths, and shaping public opinion. These books not only distort the truth but also divert the intellectual and social progress of societies. Therefore, a deep understanding of this phenomenon and methods to combat it is essential for safeguarding human values.
Many books throughout history have engaged in fabrication, but here we focus on one book that exemplifies systematic deception—Tuhfat al-Ithna Ashariyya, written by Abdul Aziz Dehlavi. This book is among those that engage in “organized lying.” The late Mir Hamed Hossein, author of Abqat al-Anwar (the most important critique of Tuhfat al-Ithna Ashariyya), writes about the author of Tuhfat al-Ithna Ashariyya:
“In this book, the beliefs and opinions of Shia in general, and the Ithna Ashari sect in particular, regarding their principles, branches, ethics, customs, and all their doctrines and practices, are attacked with words that are impolite and expressions that fall outside the decorum and conventions of debate, resembling the style of beginner books more than a reasoned argument… the book is filled with slanders and vile accusations.” (Abqat al-Anwar, Hadith Thaqalayn, Isfahan Edition, Vol. 6, p. 1198).
In a holistic review of Tuhfat al-Ithna Ashariyya, one can conclude that this book employs all the tools of “organized lying” to achieve its purpose.
Tools of Systematic Lies
Systematic lying employs a variety of methods and tools to conceal the truth and redirect the audience’s thinking toward specific goals and hidden motives. This complex and purposeful process can effectively manipulate beliefs and decisions by utilizing techniques such as information manipulation, distortion of facts, and fabrication.
Through the precise and scholarly critiques, as well as the objections raised by the late Mir Hamed Hossein in response to Tuhfat al-Ithna Ashariyya, we aim to demonstrate the approach of “manufactured and calculated lies” used in this book. In this context, three main tools that are most commonly employed in “strategic deception” include:
Disguising Falsehood as Truth
Disguising falsehood as truth is one of the most intricate and cunning tools of systematic lying. In this method, part of the truth is mixed with a lie, making the lie appear more natural and acceptable. This technique is often deliberately employed to create false trust in the audience. Since some elements of truth are placed alongside the lie, the audience tends to believe the entire claim is accurate. In simpler terms, it is a tactic where falsehood is dressed up as truth in such a way that recognizing the falsehood becomes difficult. Individuals who seek the truth may fall into the trap of lies and deception.
Dehlavi, like his predecessors and the Umayyad-Jewish movement, has made use of this tool. For instance, in his critique of the Hadith of Thaqalayn, Dehlavi attempts to present his false claim as true by quoting only part of the Hadith and deliberately omitting the number of its narrators. This is a clear violation of research principles. While he only references a brief part of the Hadith, he avoids mentioning that this Hadith has been narrated by over twenty companions. By ignoring the authentic chains of transmission and narrators, he effectively prevents the true understanding of the Hadith and distorts its meaning. In fact, through this tactic, he aims to suggest that the claim of the Imamiyyah lacks a valid chain of transmission.
In another example, Dehlavi, in response to the Hadith of Thaqalayn, references a statement attributed to the Prophet Muhammad (peace be upon him), which some claim he said: “Take half of your religion from this Humayra (Aisha).” Although the Hadith of Thaqalayn is frequently mentioned and is mutawatir (widely narrated) in the Sunni sources, Dehlavi introduces this narrative to confuse and mix truth with falsehood, placing it in opposition to the Thaqalayn Hadith. By doing this, he attempts to dress falsehood in the cloak of truth and elevate Aisha to the level, or even higher, than the Thaqalayn, despite the fact that Allama Mir Hamed Hossein has refuted this narrative, citing the texts of the great scholars of the Imams and the hadith preservers of the Sunni tradition.
On many occasions, Dehlavi tries to mislead his audience by introducing reports that supposedly counter the Hadith of Thaqalayn and the Hadith of “The City of Knowledge.” He attempts to present other individuals as scholarly authorities in place of the Ahl al-Bayt (peace be upon them) and Imam Ali (peace be upon him). Dehlavi even considers the Hadith of “Follow the guidance of Ammar” as a contradiction to the Hadith of Thaqalayn. He claims the Prophet instructed that one should refer to Ammar for guidance, rather than to Thaqalayn. However, Allama Mir Hamed Hossein responds by pointing out that Ammar was a follower of Ali (peace be upon him) and refused to pledge allegiance to Abu Bakr. He then sarcastically asks, “This is the guidance of Ammar—then why did they not follow his guidance?”
Dehlavi alternates between presenting Ammar, Ibn Mas’ud, and other individuals as figures to be followed, constantly trying to divert people away from the Ahl al-Bayt (peace be upon them) and especially Imam Ali (peace be upon him), attributing to them a false leadership role. Despite all the injustices committed against Imam Ali (peace be upon him), some still claim to be his supporters, which in itself is another form of deception.
It is striking that some Sunni writers, such as Abdul Aziz Dehlavi, claim that they are the true followers of the Ahl al-Bayt (peace be upon them), claiming to be on their “ship of salvation” and following their guidance. These claims are made as a means of diminishing the value of the Shia faith and mocking their beliefs.
This situation prompted Allama Mir Hamed Hossein to address some of their unseemly remarks toward the Imams of the Ahl al-Bayt (peace be upon them), aiming to reveal the truth and show the scholarly community that the primary objective of these individuals is merely to reject Shia beliefs. This rejection can be done either by praising the Ahl al-Bayt in name and claiming affection and allegiance to them, or through mockery, denial, and belittling them.
The author of Abqat al-Anwar highlights these contradictions in the writings of Dehlavi and others such as Ibn Arabi, Ibn Khaldun, and Ibn Taymiyyah, where there is an open disrespect toward the Imams of the Ahl al-Bayt (peace be upon them) despite their claims of love and following them. What else can this hypocritical attitude be called, if not disguising falsehood as truth?!
Effects of Disguising Falsehood as Truth:
This method has specific impacts on the audience and their thought process:
1-Building Trust:
When a message or claim contains elements of truth, the audience naturally tends to trust it more. Truth is inherently persuasive, and upon encountering these truthful parts, the audience is likely to accept the entire message. This trust-building is a powerful tool for content acceptance, even if part of it is misleading.
2-Creating Confusion:
The combination of truth and falsehood makes it difficult for the audience to fully discern the truth. Since elements of truth are scattered within incorrect information, distinguishing between the two becomes challenging for the audience. This confusion benefits the person aiming to deceive or control the audience’s mind.
3-Reducing the Impact of Criticism:
The presence of truth in a claim or message creates a kind of defense shield for the one making the claim. Critics may not be able to completely and decisively refute it because parts of the claim are verifiable and accurate. This increases the public acceptance of the claim, even if part of it is false or misleading.
Ultimately, disguising falsehood as truth is a tool for controlling thoughts, guiding beliefs, and misleading individuals or societies. Countering this requires critical thinking and careful scrutiny of details. This approach leads to a society devoid of thoughtful consideration, fostering blind fanaticism instead.
Concealing the Truth
Concealing the truth refers to the act of hiding certain pieces of information that could reveal existing realities. In this method, parts of the information that might contradict a particular ideology or main objective are omitted. This approach leads the audience to encounter only a specific narrative, without being aware of alternative information.
Dehlavi also frequently employed this tactic for “engineered falsehoods.” He saw no scientific or ethical barriers to concealing the truth. It is important to note that “deceptive concealment” has always been a method used to oppose the truth and the illuminating message of the Prophet of Mercy.
His predecessors had also ordered the burning of the Hadiths of the Prophet of Mercy and, for a hundred years, had declared the writing of the Prophet’s Hadiths forbidden. And when, for political reasons, they began recording the Hadiths of the Prophet, they were able to establish a “systematic falsehood” with fabricated and distorted Hadiths. For success in this domain, “structural concealment” (suppression) played a key role. The book Al-Tuhfa al-‘Ithna-‘Ashariyyah, which primarily critiques the Shia arguments for the imamate of Amir al-Mu’minin Ali (peace be upon him), attempts to limit these arguments to a few specific verses and Hadiths, presenting them as baseless and weak. Dehlavi, in this book, easily disregards numerous Qur’anic verses and Hadiths that indicate the immediate caliphate of Amir al-Mu’minin (peace be upon him), and does not even mention them. In this “targeted concealment”, he misleads his audience into believing that the evidence supporting this great truth is very limited and insignificant. Then, continuing the policy of “deceptive concealment”, he dismisses the few pieces of evidence he mentions as weak and unreliable, without applying proper and scientific methods. One cannot accept that Dehlavi was unaware of these many Qur’anic verses and Hadiths—transmitted by the Ahl al-Sunnah—that argue for the imamate of Amir al-Mu’minin (peace be upon him). Undoubtedly, he engaged in “systematic deception”. Interestingly, in addition to this widespread suppression, he also resorted to “fabricated and calculated lies” in other aspects. For instance, regarding the Hadith of Ghadir, Dehlavi claimed that the argument for this Hadith depended on interpreting the word “Mawla” as meaning “more worthy” (or deserving). He then claimed that linguists reject the use of this word with that meaning. In reality, he concealed the opinions of linguists under a veil of secrecy and, by dancing between truth and falsehood, cast doubt on the Hadith of Ghadir. Moreover, he concealed many truths in a shadow of silence. This method is, of course, common among his peers and fellow ideologues. An example of this is the suppression of the Hadith “I am the city of knowledge, and Ali is its gate”, which has been altered in its transmission. One of the most significant examples is the removal of this Hadith from Sahih Tirmidhi and Mishkat al-Sunnah al-Baghawi. However, it should be noted that a group of renowned Ahl al-Sunnah scholars had narrated this Hadith from Tirmidhi, indicating that they had seen it in Tirmidhi’s book, and later it was removed from it. Among these individuals are:
Ibn Athir in Jami’ al-Usul
Muhammad ibn Talhah Shafi’i in Matalib al-Su’l
Suyuti in Tarikh al-Khulafa
Ibn Hajar Makki in Al-Sawa’iq al-Muhriqa Zarqani Maliki
In addition, this Hadith has also been narrated by others from the book Mishkat al-Sunnah, including:
Al-Muhib al-Tabari in Al-Riyad al-Nadira and Zakhair al-‘Aqba
Al-Qari in Al-Mirqat fi Sharh al-Mishkat
Ahmad ibn Fadl Makki in Wasilat al-Ma’al
Distortion
Distortion refers to the deliberate or unconscious alteration of the content, meaning, or concept of the truth. In this process, events or information are manipulated in a way that presents a different image of reality. The instances of distortion are vast and can even include changes in time, place, or the order of events. Distortion, as a form of lying, is usually carried out purposefully and subtly. This act often leads the audience to the illusion of having attained the truth, making them believe they are on the right path, while in reality, they are being directed towards a wrong and misleading course. Distortion is a highly deceptive method of diverting the mind from the truth, functioning as if it simultaneously performs both concealment (hiding the truth) and disguising falsehood as truth.
Dehlavi, in his book Al-Tuhfa al-‘Ithna-‘Ashariyyah, like his fellow ideologues, extensively employs methods of distortion. He resorts to spiritual distortion in numerous instances and leaves no effort undone to mislead the minds of his readers. In the following, we will examine some examples of his distortions.
Distortion of the Hadith of Ṭayr Mashwī (The Hadith of the Roasted Bird)
The Hadith of Ṭayr Mashwī is a narration that highlights the virtue of Imam Ali (AS). According to this hadith, the Holy Prophet (PBUH) intended to eat the meat of a roasted bird and prayed to God, asking Him to send the most beloved of His creation to join him in this meal. Following this supplication, Imam Ali (AS) arrived, and the Prophet (PBUH) welcomed him.
This narration is mentioned in both Shia and Sunni sources and is recognized as one of the virtues of Imam Ali (AS). Shia theologians have used this hadith to support Imam Ali’s (AS) precedence in leadership and caliphate. The hadith indicates that Imam Ali (AS) is the most beloved creation of God, and this love serves as proof of his superiority over others.
The Argument of Shia Theologians
Shaykh Mufid, citing the implications of the Hadith of Ṭayr Mashwī, argued that Imam Ali (AS) being the most beloved creation of God signifies his superiority. According to Shaykh Mufid, God’s love is based on truth and justice, not personal desire. Therefore, if Imam Ali (AS) is the most beloved creation of God, it means he surpasses others in deeds, worship, and virtue. Consequently, Imam Ali (AS) is the most deserving person for leadership and caliphate, as it is not permissible for God to prefer a lesser (mafdūl) individual over a superior (fāḍil) one in matters of prophethood and leadership.
Sayyid Murtadha, in his book Al-Fuṣūl al-Mukhtārah, reiterates Shaykh Mufid’s argument by emphasizing that the most beloved creation of God receives greater rewards and divine favor than others. Such a person is undoubtedly superior in deeds and worship, which serves as solid evidence for Imam Ali’s (AS) excellence over all people except the Prophet Muhammad (PBUH).
The Hadith of Ṭayr Mashwī has been cited by Shia theologians as one of the key arguments for proving Imam Ali’s (AS) virtue and superiority. This hadith demonstrates that Imam Ali (AS) is the most beloved creation of God, and this divine love affirms his excellence in action, worship, and virtue. Thus, Imam Ali (AS) is the most deserving individual to succeed the Prophet Muhammad (PBUH) and to assume the position of leadership and caliphate.
The Hadith Text:
“The Prophet (PBUH) had a roasted bird with him, and he said: ‘O Allah, send to me the most beloved of Your creation to You, so that he may eat this bird with me.’ Then Abu Bakr came, but the Prophet did not accept him. After that, Umar came, but he too was not accepted. Then Ali (AS) came, and the Prophet (PBUH) permitted him to enter.”
(Source: Al-Nasā’ī, Khaṣā’iṣ Amīr al-Mu’minīn, vol. 1, p. 29, hadith 10; Al-Tamīmī al-Mawṣilī, Musnad Abī Ya‘lā, vol. 7, p. 105.)
Distortion by Dehlavi in the Interpretation of Hadith
Dehlavi, in an attempt to confuse readers, has engaged in a deliberate distortion of meaning by interpreting the phrase “Aḥabbi khalqik” (the most beloved of Your creation) as “the person who loves eating the most”! This interpretation not only contradicts the apparent meaning of the hadith but is also entirely absurd and irrational. Dehlavi and his like-minded followers must explain what they mean by “the person who loves eating the most” and how they justify attributing such a baseless interpretation to the Prophet (PBUH). This explanation is so shallow and unreasonable that even ordinary people would not be expected to make such a statement
Dehlavi has been unable to deny the authenticity of the hadith, as it is mutawatir (widely transmitted) and sahih (authentic) in terms of its chain of transmission. Therefore, instead of rejecting it outright, he has resorted to distorting its meaning, offering an incorrect and misleading interpretation. However, such an interpretation is completely at odds with the apparent wording of the hadith and the historical context surrounding it.
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The late Mir Hamid Husayn, in his book Abaqat al-Anwar, responded to this distortion by raising a crucial question: If this supplication of the Prophet (PBUH) did not indicate a virtue for Imam Ali (AS), then why did individuals such as Anas and Aisha insist that others should also partake in the meal? Why did those present around the Prophet (PBUH) not perceive this shallow and meaningless interpretation? These questions clearly demonstrate that Dehlavi deliberately distorted the reality and presented a misleading interpretation of the hadith.
By manipulating the meaning of the Hadith al-Tayr al-Mashwi, Dehlavi attempted to mislead readers and undermine the virtue of Imam Ali (AS). However, this distortion is not only inconsistent with the apparent meaning of the hadith and historical evidence but is also completely irrational and unacceptable. This example clearly illustrates how Dehlavi used deceptive methods to divert from the truth.
Distortion of the Hadith of Wilayah
The Hadith of Wilayah is among the widely transmitted narrations found in both Shia and Sunni sources, clearly establishing the exalted status of Amir al-Mu’minin Ali (AS) in the Islamic community. This hadith not only affirms Imam Ali’s superiority over all members of the Ummah but also presents him as being on par with the Prophet (PBUH) in authority.
The content of this hadith explicitly states that after the Prophet (PBUH), Imam Ali (AS) is the guardian and leader of every believer, and that no true believer can have any guardian other than Ali (AS). This hadith unequivocally demonstrates that those who seized leadership of the Ummah after the Prophet (PBUH) were usurpers of Imam Ali’s rightful position.
Despite the clear transmission and strong implications of this hadith, some Sunni scholars—including Dehlavi’s like-minded followers—have attempted to weaken its authenticity and diminish its significance by altering and distorting its wording.
For example, Tirmidhi, in his book, narrates the hadith as follows:
“Indeed, Ali is from me, and I am from Ali, and he is the guardian (wali) of every believer after me.”
However, Baghawi, one of the Sunni hadith scholars, deliberately removed the phrase “after me” (ba‘di) from the hadith while still attributing it to Tirmidhi.
This manipulation was intended to weaken the hadith’s clear indication that Imam Ali (AS) was the rightful leader after the Prophet (PBUH). By omitting this crucial phrase, the hadith’s explicit reference to Ali’s succession is blurred, making it easier for opponents to downplay his legitimate authority over the Ummah.
After Baghawi, a group of other Sunni scholars, including Saharanfuri (author of Marafid) and Mawlawi Hasan Ali Muhaddith (a student of Mawlawi Abdul Aziz Dehlavi), followed Baghawi’s approach and repeated the same distortion.
Even Muhammad bin Mu‘tamad Khan Badakhshi, in a treatise called Radd al-Bid‘ah, claimed that the word “ba‘di” (after me) in this hadith is fabricated and added falsely!
This claim was made despite the fact that this hadith has been recorded in its complete form in reliable Sunni sources.
On the other hand, Shah Waliullah Dehlawi, a renowned Sunni scholar, has quoted this hadith in its complete form from Tirmidhi in his book Izalat al-Khafa. However, when interpreting and responding to this hadith, he has distorted it. He replaced the word “innah” (he) with “ana” (I) and removed the word “ba‘di” (after me). As a result, the altered hadith reads: “Ana waliyyu kulli mu’minin” (I am the guardian of every believer). This distortion completely removes the guardianship of Imam Ali (A.S.) from the hadith and entirely changes its meaning.
The distortion of the Hadith of Wilayah has been carried out in several ways:
Omission of a part of the hadith – The removal of the word “ba‘di” (after me), which explicitly indicates Imam Ali’s (A.S.) leadership after the Prophet (PBUH).
Structural alteration of the hadith – Replacing the word “innah” (he) with “ana” (I), which significantly changes the meaning of the hadith.
Claiming a part of the hadith to be fabricated – Asserting that the word “ba‘di” was added without providing any credible evidence.
These distortions demonstrate that some Sunni scholars, in an attempt to weaken the position of Imam Ali (A.S.) and reduce the implications of the Hadith of Wilayah, have altered its text. Such actions not only contradict scholarly and ethical principles in hadith transmission but also cast doubt on the reliability of Sunni hadith sources.
The Hadith of Wilayah clearly establishes the virtue and leadership of Imam Ali (A.S.) after the Prophet (PBUH). However, some Sunni scholars, including Dehlawi and his followers, have attempted to weaken its implications by distorting the hadith. These distortions include omitting parts of the hadith, altering its structure, and claiming that certain parts of the text are fabricated. Such actions are not only academically unacceptable but also reflect an effort to divert from historical and narrative truths.
Abdul Aziz Dehlavi’s Distortion and False Claims About Lady Fatimah’s (S.A.) Anger
Lady Fatimah’s (S.A.) anger toward Abu Bakr is an undeniable historical fact, recorded even in the most authentic Sunni sources. However, Abdul Aziz Dehlavi has attempted to conceal or deny this truth. In Tuhfa Ithna Ashariyya, he has made false claims about Lady Fatimah’s (S.A.) satisfaction with Abu Bakr, which contradict historical reality and credible Sunni and Shia sources. These distortions were made with the intent of hiding the fact that Abu Bakr lacked legitimacy for the caliphate, and Lady Fatimah’s (S.A.) discontent with him indicates that he had left the religion.
Claim of Abdul Aziz Dehlavi
Dehlavi writes in his book:
*”As for the Imamiyyah, the author of Mahajjah al-Salikin and other scholars among them have narrated that when Abu Bakr saw that Fatimah (S.A.) had turned away from him and abandoned him, and that she did not speak about Fadak thereafter, this matter was very heavy on him. So, he wished to gain her satisfaction. He went to her and said: ‘O daughter of the Messenger of Allah (PBUH), I affirm your claim, but I saw that the Messenger of Allah (PBUH) used to distribute Fadak, giving it to the poor, the needy, and those in need of help during their journey, after securing your sustenance and that of the craftsmen from it.’
Fatimah (S.A.) replied: ‘Then do as my father, the Messenger of Allah (PBUH), did.’
Abu Bakr said: ‘I swear by Allah that I will do so.’
Fatimah (S.A.) said: ‘By Allah, you will do so?’
Abu Bakr replied: ‘By Allah, I will do so.’
Fatimah (S.A.) then said: ‘O Allah, bear witness!’ So, she became satisfied and took an oath from Abu Bakr. Abu Bakr then gave them sustenance from Fadak and distributed the rest to the poor, the needy, and those in need of help during their journey.
This statement is recorded in Mahajjah al-Masakin and other reliable books of the Imamiyyah. From this, it is clearly understood that Abu Bakr confirmed Fatimah’s (S.A.) claim, but he considered the lack of personal possession of Fadak by the Prophet (PBUH) until his death as a reason for her not owning it—just as this matter is established among the entire Ummah…”*
(Source: Dehlavi, Abdul Aziz (d. 1239 AH), Tuhfa Ithna Ashariyya, p. 565, Publisher: Maktabah al-Haqiqah, 1415 AH.)
Analysis of Dehlavi’s Claim and the Distortions Made
Dehlavi’s claim can be criticized from several angles, and it reflects the extensive distortions he has made in order to conceal historical truths:
Fabrication of a Non-existent Book: Dehlavi claims that the book Mahajjah al-Salikin is a reliable Shia source, and that it contains a narration stating that Lady Fatimah (S.A.) was satisfied with Abu Bakr. However, the truth is that such a book has never existed in Shia sources. This claim points to the clear fabrication of the source that Dehlavi cites. This distortion not only questions the academic credibility of Dehlavi but also reveals his attempt to deceive his audience and alter historical facts.
Fabrication of a False Narration: Dehlavi attributes a narration to the Shia that does not exist in any of their credible sources. This fabricated narration is indicative of deliberate lying and distortion. With this, Dehlavi attempts to present a false image of Lady Fatimah’s (S.A.) position, concealing the historical truth that she remained dissatisfied with Abu Bakr until her death.
Spiritual Distortion and Alteration of Content: In his fabricated narration, Dehlavi claims that Lady Fatimah (S.A.) became satisfied with Abu Bakr after their conversation. However, credible historical and narrational sources, including Sahih Bukhari and Sahih Muslim, clearly state that Lady Fatimah (S.A.) remained dissatisfied with Abu Bakr until her death and was even angry with him. Through this spiritual distortion, Dehlavi attempts to reverse this truth.
The Purpose of the Distortion: The main reason behind these distortions is to conceal the fact that Abu Bakr lacked legitimacy for the caliphate, and Lady Fatimah’s (S.A.) dissatisfaction with him indicates that he had deviated from the faith. Dehlavi, by fabricating narrations and distorting historical facts, attempts to hide this reality and keep his audience from understanding this historical truth.
Response of Shia Scholars to Dehlavi’s Distortions
The late Allama Sayyid Muhammad Mousavi Laknawi, a prominent Shia scholar, responded to Dehlavi’s distortions in his book Tashyeed al-Mata’an. He emphasizes that the book Mahajjah al-Salikin and its author are unknown among Shia scholars, and these claims lack any scientific or historical basis. He writes:
“We do not recognize the book Mahajjah al-Salikin or its author. While Dehlavi mentions the names of many Shia scholars and their works, he fails to mention the name of this book or its author. Referring to such a book, which is unknown to Shia scholars, reflects ignorance and lack of knowledge about the etiquette of scholarly debate.”
(Source: Al-Musawi Lakhnawi, Sayyid Muhammad Quli, Tashyeed al-Mata’an Likashf al-Dhaghain, Vol. 3, p. 192-193.)
Abdul Aziz Dehlavi’s claim about Lady Fatimah’s (S.A.) satisfaction with Abu Bakr is based on a fabricated and non-existent narration in Shia sources. This claim not only contradicts authentic historical and hadith sources but also reflects Dehlavi’s attempt to distort historical facts and weaken the position of the Ahl al-Bayt (A.S.). The responses of Shia scholars, including Allama Mousavi Lakhnawi, clearly demonstrate that these claims have no scientific or historical foundation. These distortions have been made with the aim of concealing the fact that Abu Bakr lacked the legitimacy for the caliphate, and Lady Fatimah’s (S.A.) dissatisfaction with him indicates that he had left the religion.
Fabrication of the Virtues of Ahl al-Bayt and the Spiritual Distortion of Hadith al-Manzilah: A Scheme to Conceal the Truth
One of the deep-rooted methods used by the followers of Dehlavi to conceal the truth is the fabrication of the virtues of Ahl al-Bayt (peace be upon them) and attributing them to others. This method, which involves forgery and distortion, has sought to extinguish the light of the virtues of the Commander of the Faithful, Ali (peace be upon him).
For instance, the Hadith al-Manzilah, in which the Holy Prophet (peace and blessings be upon him and his family) said regarding Imam Ali (peace be upon him):
“Are you not satisfied that your position in relation to me is like that of Harun to Musa, except that there will be no prophet after me?”
This hadith is widely transmitted (mutawatir) and has been narrated by numerous companions. Ibn Abd al-Barr, one of the eminent scholars of Ahl al-Sunnah, states regarding this hadith:
“This narration is among the most authentic and well-established hadiths.”
📚 Al-Isti‘ab, vol. 3, p. 1097
However, in the process of fabrication and distortion, a counterfeit narration was forged with the following wording:
“Abu Bakr and Umar are to me as Harun was to Musa.”
This fabricated narration, which appears in Tarikh Baghdad, has been acknowledged by Sunni scholars, including al-Dhahabi, as being a forgery.
A Greater Step in the Spiritual Distortion of the Hadith
However, distortion is not limited to mere fabrication. Dehlavi, one of the key figures in this movement, took a significant step in the spiritual distortion of Hadith al-Manzilah. He interprets the phrase “إلا أنه لا نبي بعدي” (except that there will be no prophet after me) by claiming that the word “إلا” (except) here signifies disconnected exclusion (istithnā’ munqati‘). This distorted interpretation was put forth with the intention of denying many of the virtues of the Commander of the Faithful, Ali (peace be upon him).
In response, the late Mir Hamid Husayn, by relying on Sunni usul (principles of jurisprudence), demonstrates that the default rule in exclusion (istithnā’) is connected (muttasil), not disconnected (munqati‘). Therefore, Dehlavi’s argument contradicts the principles of Arabic grammar and the established rules accepted by Sunni scholars, rendering his interpretation baseless and without credibility.
Fabrication and Distortion: A Scheme to Conceal the Truth
This spiritual distortion and historical fabrication are merely parts of a larger scheme aimed at concealing the virtues of Ahl al-Bayt (peace be upon them). Mu‘awiyah, one of the leading figures of this movement, had openly commanded:
“Whatever has been narrated about Ali (peace be upon him), fabricate something similar about the other companions.”
These efforts, masked by a deceptive outward appearance, have sought to counter the truth and steer history toward deviation. Nevertheless, Hadith al-Manzilah and the other virtues of the Commander of the Faithful, Ali (peace be upon him), continue to shine like a bright light, illuminating the path for truth-seekers. Despite all these distortions, the truth remains firm and unwavering.
The Distortion of the Hadith “Fi’atun Baghiya” and Ahmad ibn Hanbal’s Evasion
One of the hadiths that clearly proves the rebellious and hell-bound nature of Mu‘awiyah and his followers is the well-known Hadith of Fi’atun Baghiya (the rebellious group). This hadith is narrated in Sahih al-Bukhari and other reliable sources. In this narration, the Holy Prophet (peace and blessings be upon him and his family) said to ‘Ammar ibn Yasir:
“You will be killed by a rebellious group (fi’atun baghiya). They will call you to the Fire, while you call them to Paradise.”
This hadith explicitly exposes the corrupt nature of Mu‘awiyah and Banu Umayyah, demonstrating that they deviated from the path of truth.
However, Mu‘awiyah’s supporters and certain Sunni scholars have attempted to conceal this reality through distortion and evasion. A prime example of such distortion and avoidance is the stance of Ahmad ibn Hanbal, one of the leading figures of Ahl al-Sunnah, regarding this hadith.
Distortion and Evasion of Ahmad ibn Hanbal’s Response
In a narration recorded in al-Sunnah by Abu Bakr ibn al-Khallal, it is mentioned:
“Ahmad ibn Muhammad ibn Hazim and Abdullah ibn al-‘Abbas al-Tayalisi informed us that Ishaq ibn Mansur narrated to them, saying: I asked Abu Abdullah (Ahmad ibn Hanbal) about the Prophet’s (peace and blessings be upon him) statement to ‘Ammar: ‘You will be killed by the rebellious group (fi’atun baghiya).’ Ahmad ibn Hanbal replied: ‘I will not speak about it.’ Al-Tayalisi added: ‘Avoiding discussion of this narration is better.’”
al-Sunnah by Abu Bakr ibn al-Khallal, vol. 2, p. 462, hadith no. 720, Dar al-Rayah edition
Ishaq ibn Mansur says: I asked Ahmad ibn Hanbal about the Prophet’s statement to ‘Ammar that “you will be killed by a rebellious group.” Ahmad ibn Hanbal said: “I will not speak about it.” Al-Tayalisi also added: “It is better to avoid discussing this narration.”
Ahmad ibn Hanbal’s Position and the Evasion of Truth
This position of Ahmad ibn Hanbal and other Sunni scholars reflects their effort to distort historical truths and conceal the true face of Mu‘awiyah and the Umayyad dynasty. The reasons for this distortion and evasion are as follows:
Fear of exposing the truth: The hadith of “fi’atun baghiya” clearly shows that Mu‘awiyah and his followers were a rebellious group, outside of the faith, who killed ‘Ammar ibn Yasir, one of the great companions of the Prophet (peace be upon him). This truth is unacceptable to Mu‘awiyah’s supporters and the Umayyad caliphs, as it questions their legitimacy and status.
Spiritual distortion: By remaining silent about this hadith and refusing to interpret it, scholars like Ahmad ibn Hanbal attempted to distort its meaning and avoid the implications it carries. This silence is a form of spiritual distortion, preventing the audience from understanding the truth.
Preserving the status of the Umayyad caliphs: The supporters of Mu‘awiyah and the Umayyad caliphs have always tried to present their figures as pure and flawless. Accepting this hadith would mean acknowledging the reality that Mu‘awiyah and his followers were a rebellious and faithless group who even killed a companion of the Prophet (peace be upon him).
Fear of weakening their own sect: Ahmad ibn Hanbal and other Sunni scholars understood that accepting this hadith could weaken their own sect, as it would show that their accepted caliphs, like Mu‘awiyah, had deviated from the true path.
The hadith of “fi’atun baghiya” is one of the most explicit and authentic hadiths proving the damnation and rebellion of Mu‘awiyah and his followers. Yet, Sunni scholars, including Ahmad ibn Hanbal, have resorted to distortion and evasion to conceal this truth. This distortion and silence reflect their efforts to preserve the position of the Umayyad caliphs and conceal Mu‘awiyah’s true nature. These actions not only harm the history of Islam but also lead to the misguidance of audiences and weaken Islamic unity.
“The distortion of truth, the erasure of evidence, and the fabrication of lies have always been the longstanding approach of Dehlavi’s like-minded followers.”
One might assume that only Dehlavi has committed such a masterpiece of distortion, falsehood, and deviation, but the reality extends beyond this. Misrepresentation and alteration are not limited to the examples mentioned here, nor is the opposition to truth exclusive to Dehlavi. In fact, inversion and distortion have always been the path taken by his like-minded followers.
For instance, we will merely highlight some of the deviations of this movement; for if we were to enumerate all of Dehlavi’s distortions, it would require an independent book, and if we were to list the deviations of his like-minded associates, an entire library of volumes would be needed.
The Trend of Distortion Among Dehlavi’s Like-Minded Followers:
One of the clear signs of the trend of distortion among Dehlavi’s like-minded followers is the repressive approach they have adopted toward criticism and the transmission of historical truths. This perspective not only restricts freedom of expression and the pursuit of truth but also veils historical realities to make their misrepresentations and innovations appear more solid and justified.
In this regard, a quotation from the book Tabaqat al-Hanabila by Ibn Abi Ya’la clearly reflects this approach:
“لا يجوز لأحد أن يذكر شيئا من مساويهم ولا يطعن عَلَى أحد منهم بعيب ولا بنقص فمن فعل ذلك فقد وجب عَلَى السلطان تأديبه وعقوبته ليس له أن يعفو عنه بل يعاقبه ويستتيبه فإن تاب قبل منه وإن ثبت عاد عليه بالعقوبة وخلده الحبس حتى يموت أو يراجع.”
A precise translation of this passage reveals the depth of this perspective:
“No one is allowed to mention anything about their faults or criticize any of them for a defect or deficiency. If someone does so, it is obligatory for the ruler to discipline and punish him, and he has no right to pardon him. Instead, he must be tortured and forced to repent. If he repents, his repentance is accepted; but if he refuses, he must be tortured again and sentenced to life imprisonment until he either dies or retracts his view.”
This viewpoint is a clear example of the trend of distortion and suppression of truth, where not only are individuals prohibited from expressing reality, but they are also threatened with the severest punishments for attempting to reveal the truth. This policy clearly demonstrates how Dehlavi’s like-minded followers have sought to construct a distorted version of history through tools of distortion, erasure, and intimidation, preventing critique and reform.
When these policies are examined alongside other similar instances, it becomes evident that this trend is not merely an individual mistake but rather an organized and longstanding strategy aimed solely at concealing the truth.
The Distortion of Truth: The Tears of History in Mourning for Karbala
Karbala is the most heavenly narrative on earth—an event that embraced pure blood, justice-seeking hearts, and endless tears. Karbala is a cry that was never silenced, a voice that will proclaim the truth until the Day of Judgment. Yet, this light has always been a thorn in the eyes of those who have concealed themselves in the darkness of denial and distortion.
Ghazali, one of the renowned scholars of Ahl al-Sunnah, states:
“Reading the Maqtal of Imam Hussein is forbidden because it leads to a negative view of the companions!”
Can one hear this statement and not weep? Can one’s heart not tremble at the thought that such a great truth has been so tightly shackled? These words are not merely a fatwa but a bitter admission of the role some of the companions played in a tragedy that made the heavens weep and drenched the earth in blood.
Karbala: A Wound on the Heart of Distortion
Can one speak of Karbala and not choke with grief? Can one remember the loneliness of Hussein (peace be upon him) and not feel their heart burn? With this fatwa, Ghazali seeks to conceal the wound that history has inflicted upon the truth. He wishes to hide the bloodstained hands of those who orchestrated Karbala from the eyes of the world.
But how can the light of truth be extinguished? How can one forget Zainab (peace be upon her), who stood amid the ashes of the tents and raised the cry of justice?
Concealment and Fear of the Truth
Why is reading the Maqtal of Imam Hussein (peace be upon him) considered forbidden? Why are they afraid to hear the story of Hussein’s (peace be upon him) oppression? Is it not true that every word from this narrative unveils the face of those who thirsted for his blood? Is not this prohibition a bitter confession that those who have hidden behind the veil of the companions had a direct role in this tragedy?
Karbala: A Lantern in the Heart of Darkness
Yet, the oblivious ones are unaware of this great truth—that Karbala is alive. Karbala is not just an event; it is a school of thought. The blood of Hussein (peace be upon him) still flows on the earth, and his cry echoes through the corridors of history. No distortion can silence the truth; no fatwa can snatch away the light from the depths of the night.
Karbala is a tear that wells up in the heart of every oppressed soul. It is a story in which every corner burns the heart. Every step Hussein (peace be upon him) took, every drop of blood shed, carries a message that will resonate in the hearts of humanity until the Day of Judgment.
The Message of Karbala: An Eternal Truth
Reading the Maqtal of Imam Hussein (peace be upon him) is not only not forbidden, but it is also a divine duty. A duty that revives hearts and brings souls closer to the truth. Those who fear this truth have, in fact, confessed to their own tainted hands. But Karbala is a truth that will never remain bound in darkness.
Karbala is a tear. Karbala is a cry. Karbala is a lantern that no storm can extinguish. This light will, forever, guide the way for those who seek the truth.
Systematic Distortion: A Tool for Changing the Course of History and Religion
Systematic distortion is an action aimed at deliberately and purposefully altering the public understanding of religious and historical truths. In this process, information, teachings, and events are specifically manipulated to replace false or contradictory concepts in the minds of individuals. In this context, the distortion movements, including the like-minded followers of Dehlavi, have not only changed the history of Islam but also religious truths, using tools such as fabricated and selective narratives. As a result, many Muslims have become confused and uncertain about the truth and authenticity of their religious and historical identity.
The Effects of Distortion on Public Beliefs and Society
Changing Public Beliefs:
Distortions, especially in religious and historical contexts, can completely transform public beliefs. Many systematic distortions, particularly in an environment where religion is directly intertwined with politics and power, can alter public perceptions. For example, distortions regarding the virtues of Ahl al-Bayt (peace be upon them) compared to the companions have led many Sunni followers to lack a proper understanding of the historical truth of Islam and the real status of Ahl al-Bayt. While there are widely transmitted facts such as the Hadith of Manzilah and the special position of Imam Ali (peace be upon him) in the Qur’an and Sunnah, many historical and religious distortions have caused confusion and historical ignorance among people. A prominent example of these distortions is the alteration of authentic narrations regarding historical figures and events, as seen in books like Tarikh Baghdad and other Sunni historical sources, where the virtues of Imam Ali (peace be upon him) have been deliberately distorted in favor of figures like Abu Bakr and Umar.
Strengthening Prejudice and Creating Division:
Distortions not only change public beliefs but also strengthen religious and racial prejudices. One of the most significant effects of historical distortions is the creation of mental and religious boundaries, whereby individuals or groups place themselves in opposition to others. These changes and manipulations in historical and religious narratives can reinforce both individual and collective prejudices. For instance, the distortion regarding the martyrdom of Imam Hussein (peace be upon him) and the behavior of the companions during the Karbala incident, especially in Sunni sources like the works of Ghazali and Ibn Taymiyyah, has deliberately created a negative perception of Ahl al-Bayt. These distortions have not only deepened divisions among Muslims but, in some cases, have even led to religious wars and conflicts.
Defaming and Discrediting Opponents:
A notable feature of systematic distortions is the defamation and discrediting of opponents. In this regard, distortion movements, including those among the followers of Dehlavi, have always sought to deliberately manipulate historical narratives that may oppose their ideas. Distortions in Islamic history, particularly in cases concerning the events of Karbala and the role of the companions, have been clearly aimed at discrediting figures such as Imam Hussein (peace be upon him) and Ahl al-Bayt (peace be upon them). These defamations have not only discredited prominent religious figures but have also misled Muslims in understanding the history of Islam. Important examples of these distortions include the omission or alteration of historical details related to Karbala, which many Sunni scholars and hadith narrators have included in their works.
Dangerous Consequences of Systematic Distortion
Deviation in the Religious Path:
One of the greatest dangers of systematic distortion is the deviation of individuals from the true religious path. Many distortions in Islamic history have caused Muslims to stray from their rightful path. The distortions regarding the status of Ahl al-Bayt and their virtues in the Qur’an and Hadith, especially in Sunni sources, have prevented Muslims from correctly understanding the true concepts of Islam. Historical misguidance presented through distorted narratives of the Karbala events and prominent religious figures not only alters the religious journey of individuals but also distances Muslims from the correct teachings.
Distrust in Religious and Historical Sources:
When distortions occur on a large and systematic scale, people begin to doubt the authenticity of religious and historical sources. This distrust in reliable sources drives individuals to seek out unreliable sources, preventing them from correctly accessing religious truths. In such an environment, the lack of proper understanding of religion and history can mislead society towards extremism. In many cases, distortions concerning the companions and Ahl al-Bayt (peace be upon them) have created deep divisions among various groups of Muslims.
Strengthening Wrong and Extremist Thoughts:
Targeted and selective distortions may lead to the reinforcement of wrong and extremist ideas within society. In many cases, these distortions have fostered incorrect beliefs among different groups, diverting society from the true religious and humanitarian path. These deliberate manipulations of history and religion have strengthened extremist thoughts in many Islamic societies, ultimately resulting in division and discord among Muslims.
Creating Division and Social Tensions:
Distortions in history and religion not only breed distrust but can also cause division and social tensions. These distortions place Muslims in a religious atmosphere filled with doubt and uncertainty, preventing them from preserving their Islamic unity. By presenting distorted versions of history and religion, individuals may be driven toward hostility and conflict with one another.
“Distancing from Ahl al-Bayt: The Impact of Distortions on Muslims’ Religious Understanding”
Systematic and widespread distortion in the history of Islam and religious teachings not only affects the historical memory of Muslims but also alters the course of future human decision-making. These distortions, carried out by Dehlavi followers and similar movements, have led to misguidance, reinforcement of false prejudices, and division within society. The most significant effect is the separation of the Sunni community from the blessing of the Prophet’s Ahl al-Bayt (peace be upon them) and the deprivation of all humanity from their pure knowledge—knowledge that was free from ignorance and connected to the source of revelation. To attain a correct understanding of history and religion, it is essential for Muslims to carefully and consciously discern the truth from these distortions and continue to resist such manipulations to prevent confusion and deviation.
“False Promises: A Black Hole that Swallowed Reason and Humanity”
Sometimes, a person knowingly steps onto a perilous path, ready to face any incident. The same approach must be adopted in the pursuit of research. A researcher should rely on nothing but evidence and proof, as they are well aware that along this journey, they will encounter countless lies, distortions, and fallacies.
A truth-seeking researcher must remain vigilant against all forms of deception and false promises. These promises are often used as tools to deceive and gain people’s trust. When such promises are presented in a scientific and documented manner, they divert the researcher from the main path and trap them in flawed analyses.
False promises are not only intellectually incorrect but ultimately lead to deception and the distortion of truth. These seemingly trustworthy promises, in reality, manipulate rationality and restrict independent thinking. When a researcher encounters and trusts these promises, they distance themselves from the correct path of research and truth-seeking.
This type of deception inflicts the greatest harm on rational thought and humanity. Science and truth must be pursued on the right path, not through empty and false promises. Promises that assure researchers of adherence to all scientific principles—while hiding behind them lies and distortions—jeopardize scientific credibility more than anything else.
Research and scientific inquiries must be based on honesty and truth, and researchers must exercise full caution and awareness to avoid false deceptions. Otherwise, the path of science and truth turns into a black hole that swallows rationality and humanity, leading only to misguidance.
“The Role of False Promises in Systematic Deception”
False promises, as one of the complex and effective tools in systematic deception, play a crucial role in misleading and deceiving individuals. These promises are specifically designed to create false trust and conceal the true intentions of the deceiver. Promises such as “I have reliable sources,” “All this information is accurate and scientific,” or “I am telling the truth” temporarily instill a sense of confidence and honesty in the audience, while behind these promises, distortions and false information are carefully hidden.
“Effects of False Promises”
Creating Initial Trust: False promises act as the first step in deceiving the audience by gaining their trust. This false trust serves as a foundation for accepting subsequent information, which is deliberately distorted and incorrect.
Confusion and Acceptance of Lies: When the audience trusts promises of honesty and accepts the deceiver without question, lies are easily and unquestioningly accepted. This process is a significant step toward creating confusion and diverting individuals from the truth.
Facilitating the Deception Process: False promises, as effective tools, simplify more complex processes such as disguising falsehood as truth, concealing facts, and distortion. These promises pave the way for altering people’s understanding of reality, making lies more easily perceived as truth.
In summary, false promises not only serve as a tool to gain trust but also facilitate deception and reinforce false systems, ultimately trapping audiences in a web of misguidance.
In summary, false promises not only serve as a tool to gain trust but also facilitate deception and reinforce false systems, ultimately trapping audiences in a web of misguidance.
“False Promises and Deception of Researchers: Analysis of Violations of Research Principles by Dehlavi”
Mir Hamid Hussain, in his studies, refers to numerous instances of violations of research principles and scientific commitments by Abdulaziz Dehlavi in his book Tuhfat al-ITHNA ‘ASHARIYYAH. Dehlavi had established principles for research and debate in this book, but he did not adhere to these principles in practice and repeatedly violated them. This violation of commitments not only questions his scientific credibility but also indicates his attempt to deceive the audience and distort the truth.
Below are some of these commitments and examples of their violation by Dehlavi:
Prohibition of Using Inauthentic Hadiths as Evidence Dehlavi explicitly mentioned in his book: “The established rule among the Sunnis is that any hadith quoted in a book where the author does not commit to the authenticity of the hadiths — just as Bukhari, Muslim, and other compilers of Sahihs have done in their books — that hadith is not suitable for argumentation.” However, Dehlavi himself repeatedly relied on weak and unauthentic hadiths. This contradiction shows that he only adhered to this rule when it was convenient for him, and ignored it when it was not.
Ignoring Hadiths Without Chains of Narration (Isnad) Dehlavi responded to the objection of Abu Bakr regarding his defection from the army of Usama, to which the Prophet (PBUH) had said: “May Allah curse the one who refrains from the army of Usama.” He stated: “An authentic hadith according to the Sunnis is one that is reported with an isnad (chain of narrators) in the books of hadith compilers and has been judged authentic. But a hadith without an isnad is never given consideration.” However, Dehlavi himself cited hadiths without chains or with weak isnads on several occasions. This dual behavior demonstrates his disregard for scholarly principles and commitments.
Arguing Using Shia Narrations In his book Tuhfat al-ITHNA ‘ASHARIYYAH, Dehlavi accepted citing from Shia books and arguing based on their reports in their authentic sources. He stated: “Because the reports of each sect are not binding upon another sect.” This commitment was meant to strengthen his argumentation by referencing Shia sources, but in practice, he often cited weak or fabricated narrations instead of relying on authentic Shia sources. This behavior not only violates his own commitment but also undermines his scientific credibility.
Prohibition of Using Sunnah Hadiths to Debate with Shia Dehlavi follows the teachings of his father, Sheikh and Waliullah Dehlavi, and holds strong beliefs in them. However, he contradicts what his father explicitly stated in one of his books: “Debating with the Imamiyyah and Zaydiyyah using authentic hadiths or non-authentic hadiths is not valid.” This contradiction suggests that Dehlavi only adhered to the principles when it suited his argument and ignored them otherwise.
Criticism of Sunni Hadiths by Shia Dehlavi mentions in his book the fact that Shia critique Sunni hadiths and do not accept them. As a result, Muhammad Rashid Dehlavi, a disciple of the author of Tuhfat al-ITHNA ‘ASHARIYYAH, said: “Every sect accepts the reports transmitted through their own chains, but critiques the reports transmitted through the chains of the opposing sect.” Despite this, Dehlavi frequently cited Sunni hadiths, knowing well that these hadiths are not accepted by the Shia. This behavior reflects his disregard for the principles of scholarly debate and research.
Conclusion: Violation of Commitments and Deception of Public Opinion
In Tuhfat al-ITHNA ‘ASHARIYYAH, Dehlavi had established scientific and methodological principles for research and debate but failed to follow these commitments in practice. This violation of commitments not only questions his scientific credibility but also reveals his efforts to deceive his audience and distort the facts. By pointing out these issues, Mr. Rahmatullah makes readers aware of Dehlavi’s deception and emphasizes the importance of adhering to scientific principles and integrity in research.
Dehlavi’s behavior, along with that of his like-minded followers, not only harms the history of Islam but also leads to the misguidance of the audience and weakens Islamic unity. Therefore, it is crucial for researchers and readers to carefully and critically examine the works and claims of such individuals and remain vigilant against their deceptive practices.
“Scientific Plagiarism: From Deception to the Decline of Credibility and the True Value of the Effect”
A person who publishes another’s book under their own name not only damages their own scientific and ethical values but also harms the scientific and cultural community. Such an individual is, in fact, attempting to present themselves as an expert and scholar, while lacking any scientific or rational foundation for what they have published. By plagiarizing the effects of others, this person deprives themselves of the genuine process of research and innovation, failing to utilize their own capabilities to present new ideas and achievements.
The character of such an individual reflects a lack of scientific and ethical self-confidence. By taking this action, they are willing to use dishonest and deceptive means to achieve scientific reputation and fame — a clear sign of dishonesty, betrayal of trust, and disrespect toward others. Instead of pursuing truth and advancing knowledge, this person seeks to place themselves in prestigious scientific positions through the effects of others.
This type of plagiarism is not only morally reprehensible but holds no scientific value, as science is based on honesty, independent research, and innovation. When someone publishes another’s effect under their own name, they contribute nothing new to scientific knowledge and merely engage in the theft of others’ ideas and effects. Therefore, such an effect holds no scientific merit and only deceives readers while disregarding the genuine efforts of scientists and researchers.
Ultimately, this form of plagiarism damages the individual’s character and scientific reputation, as they possess neither credibility nor capability in the scientific field. In the eyes of the scientific community, they are regarded as a fraud and deceiver. If such a person continues their scientific activities, they will find themselves in a position where they can neither take pride in what they have stolen nor produce any genuine or original effects.
Plagiarism, especially when someone publishes others’ content under their own name, is not only a great betrayal of science and research but also a reflection of the individual’s lack of ethics and integrity. In such cases, the plagiarist not only violates the rights of others but also strips themselves of scientific and moral value. This act brings about disgrace and corruption on both individual and social levels, revealing that the person, instead of relying on their own knowledge and abilities, resorts to theft and forgery.
“Dehlavi and the Secrets of His Books: Lies and Distortions that Were Stolen!”
In this field, the precision of the late Mir Hamid Hussain in analyzing and reviewing the works of Dehlavi holds special significance. With his meticulous scientific rigor, he extensively and accurately studied Dehlavi’s works, revealing that many of his books are, in fact, the product of plagiarism from others’ works. For instance, the famous book Tuhfa Ithna Ashariyya is essentially an adaptation of Al-Sawagheh by Nasrullah Kabuli, with additions from Dehlavi’s father and Husamuddin Siharnburi. This demonstrates that Dehlavi not only lacked any innovation in writing his works but also sought to gain credibility for himself through the theft and distortion of other scholarly works. Additionally, the book Bustan al-Muhaddithin, attributed to Abdul Aziz Dehlavi, is in fact a manipulated version of Kifayat al-Mutala’ by Tajuddin Dahan.
Scientific plagiarism not only severely questions the scientific credibility of the plagiarist but also strips their work of any scientific value. A person who resorts to such methods to achieve their goals disregards both ethical and scientific principles, rendering their work devoid of originality and merit. In reality, such an individual cannot be recognized as a reputable researcher or scholar, as honesty, trustworthiness, and originality are essential pillars of science and knowledge. Therefore, plagiarism is not merely a scientific violation but also a form of betrayal against the scientific and cultural community.
Allama Mir Hamid Hussain, through his well-documented and meticulous analyses, alerts readers to the dangers of scientific plagiarism and similar deceptions. This warning should serve as a vital reminder for all researchers and scholars that science and research bear fruit only through honor and integrity, and any deviation from these principles not only harms the scientific reputation of the individual but also weakens the entire scientific and cultural community.
In Islamic history, the fabrications and distortions aimed at denying the truth and undermining the position of the Ahlul Bayt (peace be upon them) have significantly influenced the intellectual and religious trajectory of the Sunni community. These distortions and lies not only led to deviation from the authentic religion of the Prophet but also caused the emergence of certain erroneous and irrational beliefs among Muslims. This historical trend, in addition to fostering religious deviations, contributed to the development of profound deficiencies in the religious thought of the Sunni community, the effects of which remain evident in the present day.
Systematic Lies and Organized Distortion of Truth: Deception, Forgery, and Concealment in the Service of Transforming Realities”
The Effects of Historical Lies on the Sunni Community Today
One of the greatest impacts of these systematic lies has been the strengthening of unfounded biases within the Sunni community. These biases have hindered proper reflection and analysis of the Quran and the teachings of the Prophet (peace be upon him and his family), as well as obstructed the return to reliable historical sources. Instead of Sunni Muslims turning to the Quran and their own authentic religious sources, they have often relied on the statements of unreliable or distorted figures. This situation has gradually led to the formation of a culture in which scientific and intellectual research has been marginalized
“Avoidance of the Quran and Failure to Refer to Reliable Sources”
One of the outcomes of historical distortions is the lack of proper attention to the Quran and the teachings of the Prophet (peace be upon him and his family). The Quran, a book filled with profound and precise scientific and moral meanings, is viewed by many within the Sunni community more as a book for recitation to gain rewards, rather than a source of intellectual and scientific guidance. As a result, many individuals in the community, instead of understanding the Quranic verses correctly, focus solely on its recitation, neglecting its deep and intellectual meanings. They either limit their understanding to the words of interpreters who themselves are part of the distortion of the truth
Bias and Lack of Rational Thinking”
Historical distortions have led many Sunni Muslims, instead of following reason and logical thinking, to place more emphasis on their religious biases. Many Muslims, with beliefs such as the justice of the companions and the Mubashirun, unjustly defend historical figures instead of focusing on Quranic foundations and historical facts. For instance, while Muawiyah and Yazid are known for their wrongdoings in history, mythical views about these figures and the Umayyad family have often been propagated in many cases
The Spread of Superstitions and Legends
One of the serious consequences of historical distortions and lies is the spread of superstitions and legends in the Sunni community. These superstitions include issues such as the justice of the companions and the unquestionable belief in the superiority of figures like Muawiya and Yazid. Such thoughts not only contradict reason and historical truth but also lead to deviation from the main path and the core concepts of Islam. Instead of emphasizing the principles of the Quran and the Prophet’s tradition, these legends are regarded as undeniable realities.
Belligerence and Lack of Rationality
These lies and distortions have also paved the way for the growth of belligerence and violence among certain Sunni groups. Thoughts based on unfounded prejudices and the improper distinction between truth and falsehood — especially in political and religious matters — have caused numerous tensions in Islamic history and are still observed in some Sunni communities. This belligerence has not only led to internal crises and significant divisions among Muslims but has also overshadowed many fundamental principles of Islam, such as peace, empathy, and the promotion of knowledge and wisdom.
Ultimately, the systematic lies and historical distortions regarding the Ahl al-Bayt of the Prophet (peace be upon him and his family) not only deviated from the true religion of the Prophet and the Quran but also had serious and long-term consequences on the thoughts and behavior of the Sunni community. These lies have fostered baseless prejudices, neglect of the Quran and authentic Islamic teachings, and the spread of superstitions and legends — all of which have affected the proper understanding of religion and Quranic principles. This issue should serve as a serious warning for all Muslims to avoid any deviation and distortion of truth by conducting thorough research, referring to reliable sources, and exercising care in religious thought, and to follow the path of integrity and honesty in both thought and action.
In Islamic history, the fabrications and distortions aimed at denying the truth and undermining the status of the Ahl al-Bayt of the Prophet (peace be upon him and his family) have profoundly influenced the intellectual and religious course of the Sunni community. These distortions and lies not only caused deviation from the authentic religion of the Prophet but also gave rise to certain irrational and false beliefs among Muslims. This historical process, besides creating religious deviations, led to deep deficiencies in the religious thinking of the Sunni community — deficiencies whose effects are still evident in today’s world.
Critical Thinking and Examination of Systematic Lies: An Analysis of the Late Mir Hamid Hussain’s Efforts in Confronting Scientific, Historical, and Religious Distortions
Critical Thinking and Examination of Systematic Lies
The late Mir Hamid Hussain adopted a critical and scholarly approach in the face of systematic fabrication and organized distortion of the truth, employing the principles of critical thinking to the highest extent possible. Critical thinking generally involves the use of logical analysis, thorough investigation, evaluation of evidence, and questioning of claims and arguments. By applying these principles, he undertook a monumental jihad against truth-distorting movements, extracting historical and religious realities from beneath layers of distortion and falsehoods. The following sections examine the principles of critical thinking utilized by the late Mir Hamid Hussain in his work:
Critical Thinking and Examination of Systematic Lies
1. Questioning and Seeking the Truth
The late Mir Hamid Hussain began his work with meticulous questioning of existing sources. Critical thinking starts with inquiry and doubt; he never blindly trusted available information or quotations but paid close attention to the roots and historical sources. This inquiry-based approach, particularly in matters concerning the Ahl al-Bayt and Islamic history, enabled him to extract the truth from misleading and deceptive claims.
2. Analysis and Evaluation of Sources and Documents
In critical thinking, evaluating sources and documents holds special importance. Mir Hamid Hussain meticulously analyzed sources to assess the accuracy of information. He examined various sources from both Sunni and Shia traditions, avoiding any unfounded bias. As a result, he exposed many fabrications and historical distortions.
In his book Abaqat al-Anwar, he thoroughly scrutinized Sunni and Shia sources regarding the history of the Ahl al-Bayt and the distortions they endured. By citing precise evidence, he demonstrated that many prevalent narratives, particularly about Imam Ali (peace be upon him), were deliberately manipulated.
3. Reconstructing the Truth Amid Distortions
In response to truth-distorting movements, Mir Hamid Hussain not only presented evidence but reconstructed historical and religious truths through detailed and impartial analysis. This process, based on the principles of critical thinking, involved the scientific synthesis of accurate information. He used scholarly methods to highlight contradictions and distortions, proving that many historical events, especially those involving the Ahl al-Bayt, had been subjected to alteration.
4. Unveiling the Intentions Behind Distortions
Critical thinking involves analyzing the intentions and hidden motives behind information and claims. Mir Hamid Hussain meticulously examined distortions, revealing that many historical lies were not accidental but aimed at diverting from the truth and undermining the status of the Ahl al-Bayt and divine messages. He critically analyzed the objectives of those who sought to manipulate religious and historical truths.
5. Identifying Fallacies and Deceptive Methods
Critical thinking also includes recognizing fallacies and deceptive methods in arguments and claims. Mir Hamid Hussain carefully analyzed deceptive techniques in historical writing and narratives, showing how some individuals distorted the truth to maintain their power and influence. In Abaqat al-Anwar, he particularly focused on those who fabricated documents and presented false reports to serve their interests.
6. Advocating Enlightenment and Rationality Against Prejudices
In confronting systematic lies and widespread distortions, Mir Hamid Hussain consistently emphasized enlightenment and rationality. Against blind prejudices and the promotion of incorrect interpretations of the Quran and Islamic history, he sought to pave the way for scientific inquiry by using logical and rational principles. This approach represents a core principle of critical thinking — defending truth against falsehood and misconceptions.
7. Reporting the Truth to the Scholarly and Religious Community
As a responsible researcher, Mir Hamid Hussain saw his duty not only in discovering the truth but also in conveying it to the scholarly and religious community. This transmission of truth was based on reliable sources and strong arguments, aiming to inform society about realities and eliminate errors and misunderstandings.
Analysis of Achievements and Limitations
Achievements:
The late Mir Hamid Hussain, through the application of critical thinking, exposed numerous lies and distortions, turning Abaqat al-Anwar into a reputable reference in Islamic theology.
He successfully unveiled many cover-ups and fallacies perpetrated by distorting historians, presenting the truth to the scholarly community.
Challenges:
Despite his scholarly successes, significant resistance persisted from distorting movements, hindering the full acceptance of these truths among some segments of the academic and religious communities.
Certain individuals and groups attempted to ignore or undermine his research.
Ultimately, Mir Hamid Hussain, by employing critical thinking and scientific principles, safeguarded the truth of Islam and the status of the Ahl al-Bayt against historical distortions and systematic lies. This approach not only proved valuable in his time but also remains a model for contemporary researchers and scholars, guiding them toward meticulous and impartial investigation in Islamic theology and religious concepts.
Final Perspective
The distortion of truth in Islamic history, especially in relation to the virtues of the Ahl al-Bayt (peace be upon them) and historical matters, has become one of the most noticeable and significant phenomena. These distortions, particularly carried out by certain scholars of the Sunni tradition, such as Abdul Aziz Dehlavi and his like-minded followers, have been systematically executed. The primary goal of these actions was to weaken the position of the Ahl al-Bayt (peace be upon them) and strengthen the status of the Sunni caliphs. However, these actions have not only disrupted Islamic history but also had deep negative impacts on the Islamic community and its religious thinking.
Examples of these distortions include: altering the meaning of the Hadith of the flying bird (Hadith al-Tayr Mushawwi), removing parts of the Hadith of Wilayah, fabricating narrations about Lady Fatimah’s (peace be upon her) approval of Abu Bakr, and distorting the Hadith of the “Fighting Faction” (Fī’ah Bāghīyah). These distortions attempt to alter historical truths and conceal undeniable historical facts. However, these changes not only led to misleading the Muslims but also strengthened baseless prejudices and caused division within the Muslim community.
Shia scholars, including the late Mir Hamid Hussain and Allama Musawi Lucknowi, have stood against these distortions, using credible sources and scientific approaches to clarify the truth of Islamic history. Their responses not only challenged the scientific validity of these distortions but also helped preserve Islamic unity and prevent the misguidance of Muslims. Through careful examination of sources and scholarly analysis, they have shown that the truth can never remain hidden and must be respected.
On the other hand, the distortions not only impacted the truth but also diverted the religious and theological thinking of some Muslims. These distortions led to the promotion of baseless prejudices and the spread of superstitions, disrupting the correct understanding of religion and authentic Islamic teachings. As a result, these issues should be raised as a serious warning to all Muslims. It is essential for Muslims to conduct thorough research and refer to reliable sources to avoid any deviation and distortion of the truth, and to walk in the path of truth and honesty.
Ultimately, these distortions have not only harmed Islamic history but also led to the distortion of the core principles of the religion and the Quranic teachings. This issue should be of concern to Muslims, so that with careful and scientific scrutiny, everyone can avoid misguidance and work towards preserving Islamic unity and following the truth.
In conclusion, what we must keep in mind is that the distortion of truth, especially regarding the Ahl al-Bayt (peace be upon them) and key issues in Islamic history, not only damages Islamic history but also leads our intellectual paths astray. In this regard, the scholarly efforts of Shia scholars, such as the late Mir Hamid Hussain, in enlightening and combating these distortions serve as an example of commitment to truth and Islamic unity. Now, it is your turn to share these insights with others and express your views. Do you believe these distortions are still ongoing? Your opinions and suggestions can help clarify these matters further. We look forward to your perspectives, so that together, we can walk on the path of truth.
Author: Hamed Sarem