A list of some known alcoholics from whom the Shia have taken their religion from. Enjoy (without booze).
1. The Alcoholic (Arabic: Khummar, someone who exceeds in drinking wine i.e. a drunkard) Shia Imami Rafidi narrator: ‘Awf Al-‘Uqayli
عوف العقيلي: عن فرات بن أحنف قال: العقيلي كان من أصحاب أمير المؤمنين (ع) وكان خمّاراً ولكنه يؤدي الحديث كما سمع (رجال الكشي 90، معجم رجال الحديث 11/160، مجمع الرجال 1/290، تنقيح المقال 2/355).
[…] ‘Al-‘Uqayli was from the companions of ‘Ali (as). He was a drunkard, however he acted upon the Hadith the way he heard it’. (Mu’jam Al-Rijal Al-Hadith by Al-Khoie, vol. 12, p. 176 and Al-Kashshi in his Rijal (p. 90) from Furat ibn Ahnaf)
The question arises: In what condition he would relate these ahadith, while in a drunken state or after he had sobered? How can someone take his religion from an alcoholic?
2. The Boozer and top Shia Imami Rafidi narrator: Abu Hamza Al-Thumali (Thabit ibn Dinar)
عن محمد بن الحسين بن أبي الخطاب قال: كنت أنا وعامر بن عبد الله بن جذاعة الأزدي وحجر بن زائدة جلوساً على باب الفيل إذ دخل علينا أبو حمزة الثمالي ثابت بن دينار، فقال لعامر بن عبد الله: يا عامر أنت حرّشت (أغريته) عليّ أبا عبد الله فقلت: أبو حمزة يشرب النبيذ. فقال له عامر: ما حرّشت عليك أبا عبد الله ولكن سألت أبا عبد الله عن المسكر. فقال: كل مسكر حرام. وقال: لكن أبا حمزة يشرب. قال: فقال أبو حمزة: أستغفر الله وأتوب إليه (رجال الكشي 176-177، معجم رجال الحديث 3/389-390، التحرير الطاووسي 63، تنقيح المقال 1/191).
وقال علي بن الحسن بن فضّال: وكان أبو حمزة يشرب النبيذ ومتهم به (مجمع الرجال 1/289، معجم رجال الحديث 3/389، تنقيح المقال 1/191).
‘Amer ibn ‘Abdullah ibn Judha’ah Al-Azdi, Hujar ibn Za`idah and I were sitting at the gate of Fil, when Abu Hamzah Al-Thumali Thabit ibn Dinar came to us and said to ‘Amer ibn ‘Abdullah: “O ‘Amer! You incited Abu ‘Abdullah (Ja’far Al-Sadiq) against me and you told him that Abu Hamzah drinks Nabidh.” ‘Amer replied: “I did not incite him against you but I asked him about intoxicants and he said that all intoxicants are haram and then he said: “But Abu Hamzah drinks it.” Abu Hamzah then said: “I seek Allah’s forgiveness from it at this moment and repent from it.” ‘Ali ibn Hassan ibn Fudal has said: “Abu Hamzah would consume Nabidh and was accused in this regard as well.” (Majma’ Al-Rijal 1/289, Mu’jam Rijal Al-Hadith 3/389, Tanqih Al-Maqal 1/191)
The irony: Shia accuse many Sahabah of being drunkards for drinking Nabidh (made from raisins/grapes or dates steeped in water). Nabidh is a drink that is permissible to drink unless it turns into intoxicant. Non-fermented (non-intoxicaing) Nabidh was one of the favorite drinks of the Prophet (peace be upon him). It is clear from the text above that Abu Hamza Al-Thumali drank intoxicating i.e. Haram Nabidh, this is why he asked Allah for forgiveness. Fair enough, but how do we know what he narrated in a state of intoxication i.e. before his repentance? How can we trust such a narrator, yet be so harsh on the companions of the Prophet (peace be upon him) as narrators?! Questions to ponder upon ..
3. The Drunkard Shia Imami Rafidi narrator: ‘Abdullah ibn Abu Ya’fur
Amongst there narrators if ‘Abdullah ibn Abu Ya’fur who would consume intoxicants and a habitual drunkard, just as his ‘pious’ predecessors.
كان إذا أصابته هذه الأوجاع فإذا اشتدت به شرب الحسو من النبيذ فسكن عنه فدخل على أبي عبد الله فأخبره بوجعه وانه إذا شرب الحسو من النبيذ سكنه فقال له: لا تشرب ، فلما أن رجع إلي الكوفة هاج به وجعه فأقبل أهله فلم يزالوا به حتى شرب فساعة شرب منه سكن عنه فعاد إلى أبي عبد الله فأخبره بوجعه وشربه فقال له: يا أبن أبي يعفور لا تشرب فأنه حرام إنما هو الشيطان موكل بك ولو قد يئس منك ذهب
He would suffer from body pain and whenever it would get severe then he would drink a broth of Nabidh, which would grant him relief from the pain. He entered upon Ja`far al-Sadiq and informed him of his ailment and that he is relieved from it when he drinks a broth of Nabidh. Imam Ja`far said to him: “Do not drink this!” When he returned to Kufah, the pain returned too. He went to his family and the pain did not dissipate until he drank the broth. As soon as he drank it the pain stopped. He then returned to Imam Ja`far and informed him of his pain and the drink (that alleviates it). Imam Ja`far replied: “O Ibn Abu Ya’fur! Do not drink this as it is haram. Verily it is Shaytan who is affecting you, if he loses hope in affecting you then he will leave.” (Bihar Al-Anwar by Al-Majlisi, v. 59, p.85)
Imagine if that narrator would have been a companion (Sahabi) of the Prophet (peace be upon him). The Rafidah would accuse him not just of being a sinner but a Kafir. Notice how the Rafidi narrator openly opposed the ‘infallible’ Imam, to the point that Imam Ja’far Al-Sadiq said that Satan is affecting this ‘reliable’ Shia narrator of Hadith, but despite that Shia Hadithists have all declared him as a ‘Thiqah’ (reliable) narrator.
4. The whine loving Shia Abu Hurayrah: Abu Hurayrah al-Bazzaz
.قال العقيقي ترحم عليه أبوعبدالله(ع) وقيل له إنه كان يشرب النبيذ فقال أيعز على الله أن يغفر لمحب علي على شرب النبيذ والخمر
Al-Aqiqi said that Imam Ja’far supplicated for mercy upon him (Abu Hurayrah Al-Bazzaz) and someone asked: “(But) He used to drink Nabidh?” Imam Ja’far replied: “Is it difficult for Allah to forgive a lover of ‘Ali on account of him drinking Nabidh and wine? (Qamus Al-Rijal by Al-Tostari, v. 11, p. 553)
Shias might argue that it was probably non-alcoholic Nabidh but it clearly wasn’t as Imam Ja’far (at least what they have attributed to him) clearly confirmed that the Shia Abu Hurayrah drank wine too. Now whereas it is true that Allah may forgive any sin committed (except Shirk), is it sensible to take ones religion from a known wine drinker? And someone being forgiven for simply being a ‘lover’ of ‘Ali (Allah is pleased with him) resembles Christianity where ones sins are forgiven as long as one loves and has believe in the ‘lord’ Jesus Christ (peace be upon him).
5. Muhammad ibn Abi ‘Abbad
Also amongst their narrators who consumed intoxicants and indulged in sin was Muhammad ibn Abi ‘Abbad. :
وكان مشتهراً بالسماع وبشرب النبيذ
He was well known to have heard hadith and for his consumption of nabidh (an intoxicating drink). (‘Uyun Akhbar Al-Rida bt Al-Tusi, v. 1, p. 135 and in Al-Jami’ li Ruwat wa Ashab Al-Imam Al-Rida (vol. 2 page 31- no. 500)
The wine drinking poet of the ‘infallible’ Imam and realiable Shia narrator: Muhammad ibn Isma’il Al-Himyari
He is regarded as a Thiqah (‘reliable’) narrator. They awarded him the title of ‘Poet of the Ahl al-Bayt’ and showered him with praises!
ذكر عنده السيد بعد وفاته ، فترحم عليه ، فقيل : إنه كان يشرب النبيذ ! فقال (ع) ثانياً : رحمه الله ! ثم قيل له : إني رأيته يشرب نبيذ الرستاق ! قال: تعنى الخمر ؟ قلت: نعم ! قال (ع) رحمه الله، وما ذلك على الله أن يغفر لمحبّ علي (ع) شرب النبيذ…
Al-Sayyid (Al-Himyari) was mentioned in his presence after he had passed away and Imam Ja`far supplicated for mercy upon him. It was then said to him that he used to consume Nabidh. Imam Ja’far said for a second time: “May Allah have mercy upon him!” Someone said to him: “Verily I saw him consuming Nabidh of Rustaq.” Imam Ja’far asked: “Do you mean wine?” when the person replied in the affirmative, Imam Ja’far said: “May Allah have mercy upon him! What is it upon Allah to forgive the consumption of Nabidh from the lover of ‘Ali…” (Akhbar Ma’rifah Al-Rijal by Al-Tusi, v. 2, p 570)
This habitual drunkard and consumer of intoxicants died in this condition but despite this he is still regarded to be from the dwellers of Paradise. He cared not (for his sins) nor had any fear, because the fire of Jahannam is forbidden upon the Shia with the exception of a few (according to the Shia). These are a few lines from the poetic renditions of this poet:
لا ينجــي محبّـه مـن هنــاتكــــذب الزاعمــون أن عليـاًوعفـالي الإلـه عـن سيئاتــيقـد وربـي دخلـت جنــة عـدنو تولّـوا علـي حتـى الممـاتفابشــروا اليـــوم أوليــاء علـــيواحدا بعد واحد بالصفاتثــم مــن بعــــده تـولاّ بينــــه
Those who assume that ‘Ali will not save his lovers from tribulation have lied
By the oath of My Rabb! He entered Jannah and had my sins forgiven by the Lord
Rejoice today, O friends of ‘Ali! And cling to ‘Ali until death
Thereafter each and everyone will gather before him in rows
(Akhbar Ma’rifah Al-Rijal by Al-Tusi, v. 2, p 570)