The truth about Shi'ite (articles) for educational purposes NOT arguments!

[Saifu deen]

:salam2:

Who are Ahl Al-Bayt?

Prophet Muhammad

urged in the past two hadeeths to adhere to his noble household, to know their right, to respect them, and to honor them, may Allah be pleased with them all. But the question is; who are the household of Prophet Muhammad

?

Hadeeth Al-Thiqlayn indicates to the concept of the Prophet’s household clarifying that Ahl Al-Bayt are the relatives of Prophet Muhammad and his wives.

To the completion of the previous hadeeth, The companion of the prophet Zayd who narrated Hadeeth Al-Thiqalyn says: “his wives are among his household, but his household are those who charity is forbidden upon them.” One asked: “and who are they?” Zayd answered that they were the household of Ali, household of Aqeel, household of Jaffar, and household of Abbas. The first person asked again: “Upon all of them charity is forbidden?” and Zayd answered by a yes”

Abdulrahman bin Abi Layla, a dignified Companion, says: “Once we asked Prophet Muhammad

about how to pray on his household although Allah told us how to pray on him. Prophet Muhammad answered: “Say: ‘O’ Allah send prayers upon Muhammad and the family of Muhammad, just as You sent prayers upon Ebraheem and the family of Ebraheem. Verily, You are full of praise and majesty. O’ Allah, send blessings upon Muhammad and the family of Muhammad, just as You sent blessings upon Ebraheem and upon the family of Ebraheem. Verily, You are full of praise and majesty.”

Then Prophet Muhammad

taught them other forms of prayers upon him and his family, and one of the forms is: “O’ Allah, send prayers upon Muhammad and upon the wives and descendants of Muhammad, just as you sent prayers upon the family of Ebraheem, and send blessings upon Muhammad and upon the wives and descendants of Muhammad, just as You sent blessings upon the family of Ebraheem. Verily, You are full of praise and majesty.”
Although the wives of Prophet Muhammad

are named as Ahl Al-Bayt in the Ebraheemite Prayer, we would find a better and a clearer declaration that the wives of the Prophet are his household in this narration:

Anas bin Malik reported: “A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), ………. The Prophet left and went towards the dwelling place of Aisha and said, "Peace and Allah's Mercy be on you, O the people of the house!" She replied, "Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him.” (Saheeh Al-Bukhari, Tafseer Al-Quran, Surat Al-Ahzab), (Al-Nisa’ei, Work of the day and night, 271)​

In the hadeeth of Al-Efk (the narration of the Lie), the Prophet

, while he was on the pulpit narrating charges of adultery from Ubaydillah bin Abi Salool against the Mother of Beleivers, Aisha, says: “O people give me your opinion regarding those people who made a forged story against my family. By Allah, I do not know anything bad about her. By Allah, they accused her of being with a man about whom I have never known anything bad, and he never entered my house unless I was present there, and whenever I went on a journey, he went with me” (Saheeh Al-Bukhari, Tafseer AL-Quran, Surat AL-Nour)

Now, let us see what language has to say about this issue. Arabic Language scholars are very clear in identifying the wives of a man as his household. Ibn Manthoor says in the Tongue of the Arabs (Lisan Al-Arab): “Ahl Al-Bayt: its dwellers, Ahl Al-Rajul (family of a man) is the closest people to him, and the household of Prophet Muhammad may Allah have peace on him is his wives, his daughters, and his son-in-law who is Ali bin Abi Talib”

Al-Fayrooz Al-A’abadi says in Qamoos Al-Muheet: “Ahl Al-Amr is its rulers, Ahl Al-Bayt is its dwellers, Ahl Al-Mathhab (sect) is its who believe in it, Ahl Al-Rajul is his wife, and Ahl Al-Nabi is his wives, his daughters, and his son-in-law i.e. Ali may Allah be pleased of him.”

Al-Zubaydi says in Taj Al-Aroos (The Bride’s Crown): “Ahl Al-Mathhab is its believers, Ahl Al-Rajul is his wife and children, and this is how the verse: “and was travelling with his family” is explained as his wives and family. Ahl Al-Nabi is his wives, daughters, and his son-in-law Ali. It was said that the descendant of a man is Ahl Al-Rajul. In the Quran: “Enjoin prayer on thy family, and be constant therein,” “And Allah only wishes to remove all abomination from you, ye Members of the Family, and to make you pure and spotless,” and “let mercy of Allah and His blessings be upon you Ahl Al-Bayt, He is the most benign and most exalted.”

In addition to the Prophetic narrations and to the Arabic Language scholars’ sayings, the Quran itself testifies that wives are included in the phrase “Ahl A-Bayt.”
The Quran called Prophets’ wives as their household. Allah says: “so he said to his family, "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire”. And it is known that only Mousa’s wife was with him and no one else.

In the story of Zaleekha, the wife of Al-Azeez, when she wanted to temp Yousif, Allah says: “She said: "What is the (fitting) punishment for one who formed an evil design against thy family, but prison or agrievous chastisement?"

Also, Allah says: “Now when Moses had fulfilled the term, and was travelling with his family.” Al-Qumi says in his Tafseer: “When the time had come, Mousa took his wife, Shu’ayb provided Mousa, and Mousa lead his goats. When Mousa wanted to leave, Shu’ayb told him: “Go, Allah made it privately for you.” Therefore, Mousa lead his goats aiming Egypt. Mousa and his wife were in a place when a cold breeze, wind and darkness stroked Mousa and his family. Then, Mousa saw a fire, where Allah said the verse: “Now when Moses had fulfilled the term, and was travelling with his family.”

Included in the term “Ahl Al-Bayt” are Ali, Al-Hasan, Al-Hussain, and Fatima, may Allah be pleased with them all as it is mentioned in Hadeeth Al-Kisa’a (the narration of the cloak) that is narrated by Muslim. The mother of Believers, Aisha says: “One day, the messenger of Allah left the house at the afternoon and he was wearing a cloak. Then Hasan bin Ali came and the Prophet took him under his cloak. Next Hussain bin Ali came and the Prophet took him under his cloak. After that Fatima came and the Prophet took her under his cloak. Finally, Ali came, and the Prophet took him under his cloak. Then the Prophet said: “And Allah only wishes to remove all abomination from you, ye Members of the Family, and to make you pure and spotless”
In retrospect, it is cleared that the household of Prophet Muhammad are his wives, the family of Ali (Hasan, Hussain, and Fatima), the family of Aqeel, the family of Abbas, and the family of Jaffar. Those are the ones who Prophet Muhammad ordered us to dignify and respect. Hadeeth Al-Thiqlain did not testify to the infallibility of anyone of them, but raised their status. Using the verse of Purification and hadeeth Al-Kisa’a to prove Ali’s infallibility is non-sense. We prove that in another article under the title “The purification verse & Hadeeth Al-kisa'aA Scientific Dialogue.” Please refer to it.

Wassalamu Alykom...
​

 

[Saifu deen]

:salam2:
Hadith of Kisa'
A Scientific Diologue
By Muhammad Al-Khider

Allah Almighty says in the Holy Qur’an :
“And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance: and establish regular prayer, and give regular charity, and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.” Quran 33 : 33
It was narrated by ‘Aisha ( May Allah be pleased with her) that the Messenger of Allah

once went out in the morning suspending a cloth over his hair; When he saw Al-Hasan ibn ‘Ali appearing, he hid it ,then came Hussein and entered with him.When ‘Ali and his spouse Fatima came, he hid it and said:

“ And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.” Quran (33:33)
The Shi’ite adherents claim that all members of the household of the Prophet and their posterity are infallible. And thus, it is a must to obey them.; For they deserve to be Imams. They do support their claim categorically with the above mentioned Qur’anic verse and the Prophetic Tradition. How true is their claim?
Commentary:
Indeed the purification verse was revealed in favor of the Prophet’s wives, as God Almighty stated in the Holy Qur’an:
“ O consorts of the Prophet! You are not like any of the (other) women. If you do fear (Allah), be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.”
“ And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance: and establish regular prayer, and give regular charity,and obey Allah and His Messenger. Ang Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless.”
“ And recite what is rehearsed to you in your homes of the signs of Allah and His wisdom: For allah understands the finest mysteries and is well-acquainted (with them) “ Quran 33:32-34
So, whoever ponders these verses with a clear and objective mind, without prejudice will come to a conclusion that they were revealed exclusively in favor of the Prophet’s Consorts. Moreover, if one fathoms the verse: “ Stay quietly in your house…… will find out that, it is only one verse and the Messenger’s wives are the only ones addressed therein.

This might lead us to quesion ourselves: If the verse addressed only the wives of the Prophet

, why didn’t it contain a feminine pronoun of (Meem) instead of using an article implying plural of men? It should be clear that the Messenger of Allah

was the head of his household. So, in order to include him, it was incumbent to use the article “ Meem” that denotes talking about a group of men. For he was a man and a leader of his household. For more explanation of this, we should refer to the verse wherein Allah talks about Prophet Ibraahim (Pbuh).
“ They said: Do you wonder of Allah’s decree? The grace of Allah and His blessings on you, oh ye people of the house ! For He is indeed worthy of all praise, full of glory.” Quran 11 : 73
Since Abraham was also included in his family, the Holy Qur’an addressed his wife using musculine plural of men with the article ”Meem” as it is customary in the Arabic grammar. For the plural of men is applied even though there is only one man in the group of females according to the classical Arabic. Moreover, in Arabic, a wife is addressed as ”Ahl”, which also means ” People” as revealed in the verse wherein Allah almighty was talking about Prophet Moses sa
Allah Almighty says : ” Now when Moses had fulfilled the term, and was travelling with his family…” Quran 28 : 29
So, what do you find strange if this verse was addressed solely to the wives of the Prophet (Pbuh), though the article of musculine plural was applied ?!
2. What proves that this verse was revealed solely for the wives of the Prophet

,is the Prophetic Tradition itself. In this regard, Prophet Muhammad

prayed for his close relatives, including his in-laws and said: ( O Allah! Those are also members of my family, O Allah purify them. )
Suppose the verse was addressed to them, confirming that Allah had purified them, why could the Prophet

need to invoke Allah Almighty to include this kith and kin in the purification promise ?!!
3. The household of the Messenger of Allah s includes his wives, Imam Ali, Lady Fatima, the two Imams Al-Hasan and Al-Hussein, and Zaid ibn Al-Arqam who was asked about the household of the Prophet and said in the Hadith: ( His spouses are a fibre of his household ). He went further to explain that his household includes also the people who were not allowed to receive any charity namely: the relatives of Ali, the kindred of Ja’afar, the family of Aqeel, and the kinsfolk of Al-Abbas. Therefore, the concept of the Prophet’s household encompasses also Al-Abbas- the son Abdul Muttalib, the kith and kin of ‘ Aqeel bin abi Talib, and the family of Ja’afar bin Abi Talib, as stated in the Tradition (Hadith) of Zaid bin Al-Arqaam. It also includes the family of Al-Harith bin Abdul Muttalib, due to what the Messenger s told Rabbea bin Al-Harith and Al-Abbas bin Abdil Muttalib: ( Verily , the family of Muhammad does not deserve any charity , for it is people’s filth ) Sahih Muslim
Even though, we accept the infallibility of the Shi’ite Imams, we will come to a conclusion that it is not logical or Substantial for a non-prophet to be infallible whatsoever he may be.

4. Referring to the above mentioned verse, and deducting therefrom that Allah’s purification from abomination was meant also for the in-laws and the entire kith and kin of the Messenger of Allah

,prompts a person to wonder and get surprised. The reason for that is self-evident and palpable for everybody.

The aforementioned Hadeeth mentions Fatima ( the daughter of the prophet May Allah be pleased with her ) as part and percel of the people who were meant for purification among the family members of the Prophet

The Imamite Shi’ah claim that Allah Almighty granted the Shi’ite Imams infalliblity because the task they were to be assigned to undertake required of them to be so. The task they were to undertake was to lead people and to apply the Divine Laws of Allah Almighty in Judging among mankind. Now the question casts itself, suppose what they claim is correct, is Lady Fatima ( May Allah be pleased with her ) a prophet or an Imam to be infallible?! Why she should be infallible if she is not a prophet or an Imam ( like how shia believe ) ?!!

Allah Almighty bestowed the attribute of infallibility on the Prophets and Messengers because they had a task ahead of them that was to convey the message revealed to them to their respective peoples and to safeguard the supernatural message they were entrusted with by Allah Almighty.

5. Since the purification verse was revealed in regard to the wives of the Allah’s Messenger and Allah Almighty affirmed to make them pure and spotless, the Messenger of Allah

gathered his closest kith and kin and invoked Allah Almighty to purify them as promised his wives (Prophet’s).
He thus said in his supplication: ( O Allah ! those are my kith and kin, remove all abomination from them and make them pure and spotless ). So after Umm Salama saw that the Messenger of Allah

had included Ali, Fatima, Al-Hasan and Al-Hussein in the members of his household, she requested him earnestly to include her among the people he supplicated for. The Messenger of Allah informed her undoubtedly that there was no need for himto include her among his kith and kin since she was one of his wives, and the verse was revin their regard. This is a sound evidence that states categorically the fact that the verse was not revealed in regard of the Prophet’s kith and kin but rather it was addressing his wives.Had it been addressing also his kith and kin there would be no need for him to gather his daughter, son -in-law and his grandsons to invoke Allah to include them among his spouses who were promised to be purified.

6. In the verse: ” And Allah wishes only to remove all abomination from you, ye members of the family, and to make you pure and spotless.” Allah’s statement was not to assure them that they had already been purified, but rather to stipulate a condition that if they obeyed Him, He would remove all abomination from them and thus purify them. He only wished to purify them if they met this Condition.

If you analyze the context, you will find that Allah Almighty was giving the prophet’s wives some divine directions to do all what He commanded them and to abstain from what He forbade. He thus informed them that if they Conformed to his commands and abstained from what he forbade, He would reward them by removing all abomination from them and make them pure and stainless.

It should be noted that God Almighty has used this pattern of speech to address our predecessors. Consider the following verse:
“ Allah does not wish to place you in a difficulty, but to make you clean, and to complete his favor upon you , that ye may be grateful.” Quran 5 : 6
In another verse, He thus says: “Allah does wish to make clear to you and to show you the ordinances of those before you.” Quran 4 : 26
He also says: “ Allah does wish to lighten your (difficulties): For man was created weak (in flesh ). “ Quran 4 : 28
The wish of Allah expressed in the above mentioned verses comes as a condition of being loyal to His commands, to love Him and make Him pleased with you. Otherwise, without fulfilling this condition, His wish cannot come into reality, i.e the purification cannot occur.

7. The main aim of the Prophet

in his aforementioned Hadeeth was to pray for his kith and kin to get all their abomination removed from them by Allah, and to be purified as well. This implies that he prayed for them to be among the pious believers who were purified by Allah Almighty. Hence, avoiding abomination is a must for all the believers. For Allah Almighty wishes to purify all the believers who subscribe only to Him in their acts of devotion and not only the family of the Prophet

. Although the Prophet’s kith and kin are more entitled to get the purification of Allah Almighty, the verse does not restrict Allah’s purification to them only, to be regarded as impeccable. Allah Almighty says:
“Allah does not wish to place you in a difficulty, but to make you clean and to complete His favour to you, that ye may be grateful.” Quran 5 : 6
In another verse, God Almighty says: “ For Allah loves those who turn to Him constantly in repentance and loves also those who keep themselves pure and clean.” Quran 2 : 222
So, as Allah Almighty told us of His wish to purify members of the prophet’s family, He so informed us of His wish to purify the believers as well. Therefore, if we suppose that the wish of Allah to purify the believers was meant to make them impeccable, then all sincere pious believers are infallible.

8. The purification mentioned in the aforementioned verse was not meant to make the kith and kin of the Messenger of Allah infallible, but rather to remove all abomination and mischief from them. This style is widely used in the Holy Qur’an. We read in the Holy Qur’an:
“ Of their goods take alms, so that ye might purify them and sanctifythem………” Quran 9 : 103
You will never find anybody say that the purification mentioned in the afore-mentioned verses was meant to make the Prophet’s family members infallible. We also read in the Holy Qur’an:
“ And thy garments keep thee from stain…… “ Quran 74 : 4
This is mentioned in many verses of the holy Qur’an. The stain here implies filth and dirt. By this Allah Almighty alludes to polytheism (Shirk). To substantiate this explanation and interpretation, Allah Almighty says in the Holy Qur’an:
“……. But shun the abomination of idols…” Quran 22:30
Also the word stain may mean , the forbidden foods and drinks as Allah has plainly stated:
“ Say: I find not in the message received by me by inspiration any (meal) forbidden to be eaten by one who wishes to eat it unless it be dead meat, or blood poured forth, or the flesh of swine, for it is an abomination or what is impious, (meat) “ Quran 6 : 145
Another example is the following verse;
“ O ye who believe! Most certainly, intoxicants and gambling, (dedication) of stones and (divination by ) arrows, are an abomination of Satans handiwork, eschew such (abomination), that ye may prosper.” Quran 5 : 90
There is no verse however, in the Holy Qur’an that refers to “stain” as to mean sins. For if it means sins, then the verse of purification came to confirm that those of the prophetic family were infallible from committing sins.

9. The verse does not whatsoever mean that purification has already taken place, but it rather asserts explicitly the will of Allah Almighty to purify the Staunch and sincere wives of the prophet

. From the previous argument, we also deduct that the Messenger of Allah

was eager to pray for his immediate and other relatives to be included in the verse of purification, in order to achieve the same as his spouses were promised.

Worthy of mention, is that whenever the Messenger Of Allah went to perform the daily obligatory prayer, he used to pass by the house of his cousin and son-in-law, Ali and his spouse Fatima, reminding them of the obligation of prayer by saying:

( Stick to the mandatory prayers, O members of the family! )
After this exhortation, he used to recite to them the following verse:
“ Allah so wills to remove all abomination from you O members of the family, and to make you pure and stainless.”
As stated before in the same verse. By this, he was reminding them, especially Ali, of performing Obligatory prayers in congregation in the mosque. For if one observes all obligatory acts of worship and obey Allah fully, then his reward will be to purify him from all abomination and stains.

10. If we presume that the purification verse was revealed only to address the relatives of the Prophet

and not his spouses, so the purification stated in the verse does not suit them, due to following Qur’anic text in which Allah Almighty says: “ But He so will to purify you and complete His favors on you.” He so addresses His servants in so many other Qur’anic verses. So, if the aim of Allah Almighty in purifying the spouses of the Prophet

was to make them infallible, it would necessitate us to say that all the believers are infallible, following the Qur’anic verse which states that Allah Almighty so Wills to purify them. I am pretty sure that neither the Sunnis nor the Shi’as can allege that analogy. So how can the purification theory be executed in respect of some sects of people and leave others out of bound? Can’t you see that in this preposition, there is some whimsical and temperamental inclination? There is no any scientific methodology in it.

It is surprising that the Shi’ite Scholars cling to the purification verse and allege that is was revealed with regard to the relatives of the Prophet

, leaving out anything that deals with the purification. By this, they claim that only the relatives of the Prophet

are infallible. They thus intend to forget other verses that Allah Almighty revealed to purify the companions the Holy Prophet

from all abomination. We read for example.” But He so wishes to purify you and complete His favor on you.” They besides, slander the rightly guided Companions of the Holy Prophet

and allege that they will be caused to turn upside down as a punishment for them. They claim this, inspite of the fact that Allah Almighty confirmed His Will to purify the sincere Companions of the Holy Prophet. You find many parities in the assumptions of the Shi’ite Scholars, that cause you to shake your head incessantly and come to a conclusion that, it is not but bigotry towards their Sect and utter hatred of the rightly guided Companions of the Holy Prophet

11. To remove abomination from the kith and kin of the Prophet

does not entitle them to be Imams. Now we are on the outset of looking for an evidence either from the Holy Qur’an or from the Hadith that confirms the religious leadership of the Prophet’s relatives. If it is said that among the pre-requisites of the Imamite is to be infallible, then the following question casts itself; What do you say regarding Fatima bin Muhammad , who was among his daughters and among the relatives who included in the purification verse? Can we enforce the same principle on her and regard her as one of the Imam? If they say no, then we should cast the following question; which is matter of factly a quotation from a lengthy Qur’anic verse “Do you only believe in some portions of the book ( i.e. Qur’an) and disbelieve in the others? ” You should either implement what you claim totally or admit its futility. But tampering with the Qur’anic verses and trying to fix them in some places to suit your desires without objectivity, is in fact, playing about with the Holy Book of Allah! May Allah forbid!
However, I don’t think that whoever follows the path of claiming the infallibility of the kith and kin of the Messenger of Allah

, is committing less than bigotry and sticks to the wrong notions and assumptions, and wrongly or intentionally misunderstands the Holy Book of Allah.

May Allah Almighty help us and save us from such dissimulators and hypocrites.

Wassalamu Alykom..
​

 

[Saifu deen]

:salam2:

The Myth of the Shia Mahdi

The 15th of Sha‘baan is a very significant date, both to the Ahl as-Sunnah and the Shi‘ah. The Shi‘ah, however, have their own reason for ascribing significance to this night. To them it is the night of the birth of their twelfth Imam, the Hidden Mahdi.

Who is this Mahdi whose return to this world is so eagerly awaited by the Shi‘ah, and belief in whose existence in occultation forms such a integral aspect of the Shi‘i psyche? Before an adequate answer to this question may be given, there is a need to understand certain aspects concerning the Shi‘i doctrine of Imamah.
Background

The cornerstone of the Shi‘i faith is the belief that the spiritual and temporal leadership of this Ummah after the demise of Rasulullah

is vested in the Imam, who is appointed, like the Nabi

himself, by Allah, and who enjoys all the distinctions and privileges of the Nabi

.
However, they believe that Imamah, unlike Nubuwwah, can never come to an end. In this regard there is a well-known Shi‘i hadith which says that “the world cannot exist without an Imam”, and another which goes that “if the earth were to be without an Imam for a single day it would sink.”

Thus, when it came to pass that the first of those whom they regard as their Imams— Sayyiduna Ali radiyallahu ‘anhu— left this world, a problem arose. Some of those who regarded themselves as his followers claimed that he did not in fact die, but that he will return to establish justice. Others said that he was succeeded as Imam by his son Hasan, who was in turn succeeded by his brother Husayn.
When Husayn died there were some who claimed to follow their other brother Muhammad (known as Ibn al-Hanafiyyah) as their Imam. When he died his followers claimed that he was in reality alive, and that he will return in due time. Others amongst the Shi‘ah took Sayyiduna Husayn’s son, Ali, surnamed Zayn al-‘Abidin, as their Imam, and upon his death transferred their loyalties to his son, Muhammad al-Baqir.

When al-Baqir died there were once again elements from amongst the Shi‘ah who denied his death and claimed that he would return one day, while others took his son Ja‘far as-Sadiq as their Imam.
When he died there was mass confusion amongst the Shi‘ah: each of his sons Isma‘il, Abdullah, Muhammad, Zakariyya, Ishaq and Musa was claimed by various groups amongst the Shi‘ah to be their Imam. In addition to them there was a group who believed that Ja‘far did not really die, and that he would return one day.

More or less the same thing happened at the death of his son Musa. Some of the Shi‘ah denied his death, believing that he will return, and others decided to take as their new Imam one of his sons. Some of these chose his son Ahmad, while others chose his other son Ali ar-Rida.
After him they took as their Imam his son Muhammad al-Jawwad (or at-Taqi), and after him his son Ali al-Hadi (or an-Naqi). At the death of Ali al-Hadi they looked upon his son Hasan al-Askari as their new— and 11th— Imam.
The death of Hasan al-Askari

The above is a very brief synopsis of a tumultuous and confusing history— a history from which a dedicated researcher might extract some very revealing facts about the development of Shi‘ism.

However, that is not our concern at this moment. We have now arrived at the year 254 AH, the time when a major section of the Shi‘ah accepted as their Imam the 22-year old Hasan, son of Ali al-Hadi, and 10th lineal descendant of Sayyiduna Ali and Sayyidah Fatimah radiyallahu ‘anhuma. Six years later, in 260 AH, Hasan al-Askari, at the very young age of 28, is lying on his deathbed, but unlike any of his forefathers he leaves no offspring, no one to whom the Shi‘ah might appropriate as their new Imam.

The Shi‘ah who had been regarding Hasan al-Askari as their Imam were thrown into mass disarray. Does this mean the end of the Imamah? The end of the Imamah would mean the end of Shi‘ism. Were they prepared for that?
The confusion that reigned amongst the Shi‘ah after the death of Hasan al-Askari is reflected by the Shi‘i writer Hasan ibn Musa an-Nawbakhti, who counts the emergence of altogether 14 sects amongst the followers of Hasan al-Askari, each one with a different view on the future of the Imamah and the identity of the next Imam. It must be noted that an-Nawbakhti was alive at the time all of this was taking place. Another Shi‘i writer, Sa‘d ibn Abdullah al-Qummi, who also lived during the same time, counts 15 sects, and a century later the historian al-Mas‘udi enumerates altogether 20 separate sects.

Trends

There were four major trends amongst these various sects:
(1) There were those who accepted the death of Hasan al-Askari as a fact, and accepted also the fact that he left no offspring. To them Imamah had thus come to an end, just like Nubuwwah came to an end with the death of Rasulullah r . However, there were some amongst them who kept hoping for the advent of a new Imam.

(2) The second trend was one to which the student of the history of “succession to the Imamah” would be much more used to. This was the tendency to deny the death of Hasan al-Askari, and to claim that he would return in the future to establish justice upon earth. We have seen this tendency emerge amongst the Shi‘ah at more than one critical juncture in the history of the Imamah of the Shi‘ah; it is therefore only logical to expect it to resurface at a moment as critical as the death of Hasan al-Askari.

(3) The third trend was to extend the chain of Imamah to Hasan’s brother Ja‘far.
(4) The fourth trend was the claim that Hasan al-Askari did in fact have a son. It is the fourth trend which ultimately became the view of the dominant group in Shi‘ism.

The missing son

This trend was spearheaded by persons who had set themselves up as the representatives of the Imam, and who were in control of a network covering various parts of the Islamic empire— a network for the purpose of collecting money in the name of the Imams of the Ahl al-Bayt.

All followers of the Imams were obliged to pay one fifth of their income to the representatives of the Imams. (This is a practice which continues up to today.) At the head of this network was a man called Uthman ibn Sa‘id al-‘Amri. His manner of resolving the predicament was unique: Hasan al-Askari was dead, he admitted, but he was not childless. He had a 4-year old son, Muhammad, with whom no one but he— Uthman ibn Sa‘id— could have contact. And from that point onwards he would act as the representative (wakeel) of the Hidden Imam and collect money in his name.

To the fact that Hasan al-Askari’s own family were completely ignorant of the existence of any child of his, and that his estate had been divided between his brother Ja‘far and his mother, Uthman ibn Sa‘id and his ilk responded by denouncing Ja‘far as al-Kadhdhab (the Liar).
In due time a fantastic story was brought into circulation about the union between Hasan al-Askari and a Roman slave-girl, who is variously named as Narjis, Sawsan or Mulaykah. She is mentioned as having been the daughter of Yusha‘ (Joshua), the Roman emperor, who is a direct descendant of the apostle Simon Peter. But history shows that there never was a Roman emperor of that name. The Roman emperor of the time was Basil I, and neither he nor any other emperor is known to have descended from Peter. The story goes on to tell of her capture by the Muslim army, how she eventually came to be sold to Hasan al-Askari, and of her supernatural pregnancy and the secret birth of the son of whom no one— aside from Uthman ibn Sa‘id and his clique— knew anything. Everything about the child is enveloped in a thick and impenetrable cloud of mystery.

The four representatives

Uthman ibn Sa‘id remained the “representative of the Hidden Imam” for a number of years. In all that time he was the only link the Shi‘ah had with their Imam. During that time he supplied the Shi‘i community with tawqi‘at, or written communications, which he claimed was written to them by the Hidden Imam. Many of these communications, which are stilpreserved in books like at-Tusi’s Kitab al-Ghaybah, had to do with denouncing other claimants to the position of representatives, who had come to realise exactly how lucrative a position Uthman ibn Sa‘id had created for himself. The Shi‘i literature dealing with Uthman ibn Sa‘id’s tenure as representative is replete with references to money collected from the Shi‘i public.

When Uthman ibn Sa‘id died, his son Abu Ja‘far Muhammad produced a written communication from the Hidden Imam in which he himself is appointed the second representative, a position which he held for about 50 years. He too, like his father, had to deal with several rival claimants to his position, but the tawqi‘at which he regularly produced to denounce them and reinforce his own position ensured the removal of such obstacles and the continuation of support from a credulous Shi‘i public.

He was followed in this position by Abul Qasim ibn Rawh an-Nawbakhti, a scion of the powerful and influential Nawbakhti family of Baghdad. Before succeeding Muhammad ibn Uthman, Abul Qasim an-Nawbakhti was his chief aide in the collection of the one-fifth taxes from the Shi‘ah. Like his two predecessors, he too had to deal with rival claimants, one of whom, Muhammad ibn Ali ash-Shalmaghani used to be an accomplice of his. He is reported in Abu Ja‘far at-Tusi’s book Kitab al-Ghaybah as having stated: “We knew exactly what we were into with Abul Qasim ibn Rawh. We used to fight like dogs over this matter (of being representative).”

When Abul Qasim an-Nawbakhti died in 326 AH he bequethed the position of representative to Abul Hasan as-Samarri. Where the first three representatives were shrewd manipulators, Abul Hasan as-Samarri proved to be a more conscientous person. During his three years as representative there was a sudden drop in tawqi‘at. Upon his deathbed he was asked who his successor would be, and answered that Allah would Himself fulfil the matter. Could this perhaps be seen as a refusal on his part to perpetuate a hoax that has gone on for too long? He also produced a tawqi‘ in which the Imam declares that from that day till the day of his reappearance he will never again be seen, and that anyone who claims to see him in that time is a liar.

Thus, after more or less 70 years, the last “door of contact” with the Hidden Imam closed. The Shi‘ah term this period, in which there was contact with their Hidden Imam through his representatives-cum-tax-collectors, the Lesser Occultation (al-Ghaybah as-Sughra), and the period from the death of the last representative onwards the Greater Occultation (al-Ghaybah al-Kubar). The Greater Occultation has already continued for over a thousand years.


Activities of the representatives

When one reads the classical literature of the Shi‘ah in which the activities of the four representatives are outlined, one is struck by the constantly recurring theme of money. They are almost always mentioned in connection with receiving and collecting “the Imam’s money” his loyal Shi‘i followers. There is a shocking lack of any activities of an academic or spiritual nature. Not a single one of the four is credited with having compiled any book, despite the fact that they were in exclusive communion with the last of the Imams, the sole repository of the legacy of Rasulullah sallallahu ‘alayhi wasallam.

When we look at the major sources upon which the Shi‘i faith is based, we find that most of them were written after the onset of the Greater Occultation. Those works, like al-Kafi, which was written during the latter decades of the Lesser Occultation, contain scarcely a reference to any of the four representatives as narrators from the Hidden Imam. Instead it is filled with thousands of reports which go back, via other channels, to the fifth and the sixth Imams. That is indeed strange, considering the fact that a man like Uthman ibn Sa‘id al-‘Amri is claimed to have been closely associated with the 10th, the 11th as well as the hidden 12th Imam, and also the fact that his son remained the Shi‘i community’s solitary link to that Imam for half a century. Would it not have been better and more authoritative for an author like al-Kulayni to report the hadith of his Imams from the Hidden Imam via his representatives who lived in Baghdad at the same time as he rather than to trace it all back to the fifth and sixth Imams through a myriad of doubtful channels?

But of course, he could not have done that, because the activities of those representatives did not have as much to do with authentically preserving the legacy of the Ahl al-Bayt as with the collection of wealth in their names.

In light of the fact that the Shi‘ah explain the necessity of Imamah in terms of the need for an infallible guide who serves as the repository of the legacy of Ahl al-Bayt, it appears extremely incongruous that this particular guide has left no sort of legacy of his own whereby the legacy of the Ahl al-Bayt can be known. Despite the fact that an infallible guide supposedly exists, it is upon fallible persons such as Muhammad ibn Ya‘qub al-Kulayni that the Shi‘ah must depend for that legacy.

The only bit of information that has come down to us regarding the Hidden Imam’s authentication of the hadith legacy of the Shi‘ah is what is recorded by Aqa Muhammad Baqir Khwansari in his book Rawdat al-Jannat. He writes that al-Kulayni’s book was presented to the Hidden Imam who looked at it and declared, “Hadha Kaafin li-Shi‘atina” (This is enough for our Shi‘ah). This is incidentally how the book received its name.

A report such as this creates a huge problem. It appears to be a ratification of the contents of the book al-Kafi by the infallible Imam. Yet, 9 centuries later the Shi‘i muhaddith, Mulla Muhammad Baqir Majlisi, would declare in his commentary on al-Kafi, named Mir’at al-‘Uqul, that 9,485 out of the 16,121 narrations in al-Kafi are unreliable. What did Majlisi know that the infallible Imam was so unaware of that he would authenticate a book, 60% of whose contents would later be discovered to be unreliable?
Evaluation

The Iraqi Shi‘i scholar, Muhammad Baqir as-Sadr, finds proof for the existence of the Hidden Mahdi in what he calls “the experience of a community”. The existence of the Hidden Imam, he postulates, was experienced by the Shi‘i community as a whole in the written communications that the representatives used supplied them with.

The crux of this argument lies in the fact that an individual experience might be doubted, but never that of experience of an entire community. However, the glaring flaw in this line of reasoning is that it very conveniently overlooks the part of the representatives as the individual go-betweens.
The community never had the privilege of seeing or meeting the person they believed to be the author of the tawqi‘at. Their experience was limited to receiving what the representatives produced. Even the argument of a consistent handwriting in all the various tawqi‘at is at best melancholy. There is no way one can get away from the fact that the existence of the Hidden Imam rests upon nothing other than acceptance of the words of the representatives.

The activities of those representatives furthermore go a long way to show that they were much, much more inspired by the desire to possess than by pious sentiments of any kind.

So when the Shi‘ah commemorate the birth of their twelfth Imam on the 15th night of Sha‘ban, or when they seek to apply ahadith in Sunni sources which speak of twelve khalifas to their twelve Imams, then let us ask them on what basis do they accept the existence of the twelfth one?

History bears witness to the existence of eleven persons in that specific line of descent, but when we come to the twelfth one, all we have is claims made by persons whose activities in the name of their Hidden Imam give us all the reason in the world to suspect their honesty and integrity.
In Islam, issues of faith can never be based upon evidence of this kind.

Wassalamu Alykom...
​

 

[gangstaat]

NICE good post!

 

[Saifu deen]

:salam2:

The History of the Shia

The religion of the Shiah was founded by a Jew from Yemen called Abdullah bin Saba'. This religion has started with the assassination of the rightly guided Khalifa Uthman and branched into many sections.
Uthman ruled for twelve years. The first six years were marked by internal peace and tranquility, but during the second half of his caliphate a rebellion arose. The Jews and the Magians, taking advantage of dissatisfaction among the people, began conspiring against Uthman, and by publicly airing their complaints and grievances, gained so much sympathy that it became difficult to distinguish friend from foe.


It may seem surprising that a ruler of such vast territories, whose armies were matchless, was unable to deal with these rebels. If Uthman had wished, the rebellion could have been crushed at the very moment it began. But he was reluctant to be the first to shed the blood of Muslims (especially Sahaba), however rebellious they might be. No one would ever expected what happend later. He preferred to reason with them, to persuade them with kindness and generosity. He well remembered hearing the Prophet

say, "Once the sword is unsheathed among my followers, it will not be sheathed until the Last Day."

The rebels demanded that he abdicate and some of the Companions advised him to do so. He would gladly have followed this course of action, but again he was bound by a solemn pledge he had given to the Prophet. "Perhaps God will clothe you with a shirt, Uthman" the Prophet had told him once, "and if the people want you to take it off, do not take it off for them." Uthman said to a well-wisher on a day when his house was surrounded by the rebels, "God's Messenger made a covenant with me and I shall show endurance in adhering to it."
After a long siege, the rebels broke into Uthman's house and murdered him. When the first assassin's sword struck Uthman, he was reciting the verse: "Verily, God sufficeth thee; He is the All-Hearing, the All-Knowing" [2:137]

Ali accepted the caliphate very reluctantly. Uthman's murder and the events surrounding it were a symptom, and also became a cause, of civil strife on a large scale. All governors gave the pledge to Ali except Muawiya, the governor of Sham (Great Syria). Muawiya declined to obey until Uthman's blood was avenged. His decision was based on the fact that he is not required to obey the Caliph until he (Ali) is able to enforce the rule of Allah. Muawiya was the cuisine of 'Uthman, so he was the responsible of asking Ali to bring the murderers to trial. The Prophet's widow Aisha also took the position that Ali should first bring the murderers to trial.

Due to the chaotic conditions during the last days of Uthman it was very difficult to establish the identity of the murderers, and Ali refused to punish anyone whose guilt was not lawfully proved.
The pretext for the meeting of the armies on the day of the Camel and the day of Siffin was the demand for `Uthman's killers on the part of `A'isha and Mu`awiya, but the winds of war were fanned by the followers of Abdullah bin Saba' the Jew, from inside all three camps until events escaped the control of the Companions. It is related that `Ali, `A'isha , and Mu`awiya often expressed astonishment at the dissension and opposition that surrounded them.
After that some Shia declared Ali as a god. He then burned them alive with fire. After the killing of Abdullah bin Saba', Shia were divided into many new sects. Each one has its own Imam.

The Seveners or Isma'ilis, like all Shiites, believe that the descendants of Muhammad, through his daughter Fatima and her husband Ali the fourth Caliph, are the rightful rulers of the Muslim world. Thus the descendants of Ali are considered infallible and as divinely guided as Muhammad himself. This sect derives its name from Isma'il, the eldest son of the sixth Imam, Jafar as-Sadiq. In 762 CE, Isma'il died before his father, which resulted in bitter disputes of succession. The minority of Shiites regarded the old line of Imams extinct and chose Isma'il's eldest son as the new Imam. Thus they proclaimed a cycle of seven Imams, Ali being the first and Isma'il the seventh, and thus the seventh Imam after his line of Imams would be the Mahdi, or Messiah, or the seventh after him, etc..


The Isma'ilis have usually been small in numbers, but well organised and disciplined. Soon they developed into a cult, borrowing various ideas from Jewish mysticism, Greek philosophy, Babylonian astrology, Christian Gnosticism, etc.., When secular sciences were being employed in the Abbasid Empire, the Isma'ilis were thriving, and managed to recruit a large number of followers, who formed a well organised guerrilla army.

By combining their scholarly skills and extraordinary underground network of spies, the Isma'ilis established their anti-Caliph in Egypt during the 10th century. They named his dynasty after Muhammad's daughter, and thus the name Fatimids emerged. In reality they are the dynasty of a Jew called Abdullah bin Qaddah, and that was they were called Abidi too. The Abidi State in Egypt quickly expanded and soon the Isma'ilis controlled western Syria and a large part of North Africa, killing thousands of Muslims. They also built a new capital, Fustat, near the ancient Pyramids, which in a few centuries grew to be the largest city in the Muslim world, under the name of Cairo.
When the Abidi dynasty was destroyed by the Abbasids, the Isma'ilis split into two sub-sects, Tayibiya and Niziriya, named after two Abidi princes. The former sect was soon transformed into a esoteric cult, which moved its activities underground and became invisible. The Niziriya sect transformed itself back into the pre-Abidi Isma'ilism, developing a network of agents and spies all over the Muslim world. The best known organization within the Niziriya was probably the drug-abusing Assassin sect, notorious for assassinations all over the Muslim world. Today, however, the Niziriya sect has turned pacifist and increasingly Westernized.

Out of the Assassin stronghold in Syria, two heterodox sub-sects have survived, the Alawite and the Druze. The Alawite sect is militant and combines radical theories from both Isma'il and Ithna Shia. The Druzes, on the other hand, have until more recently been more pacifistic, waiting for the return of their Mahdi, the psychotic Abidi Caliph al-Hakim, who 'disappeared' when he burned down his capital around 1000 CE. In the 13th century the Druzes closed their sect, and became a distinct tribe or nation. They serve today in the Israeli army against Palestinian Muslims.

The largest sect within Shia is the Ithna or Twelver, which follows the original line of Imams. When the Seveners chose the son of Isma'il to become the Imam, the majority of Shiites chose Isma'ils younger brother, Muza al-Kazim, as the seventh Imam. The Ithna adopt their 'Twelver' name from their belief in the twelfth Imam, Muhammad ibn al-Askari, who 'disappeared' one day and thus became the hidden Mahdi who would return to earth at the end of days. The 'Twelvers' worship their Imams, sometimes as the incarnation of Ali or Hussain. They form the vast majority of Shiites, including most Iranians and almost 50% of the Iraqi nation.

The third largest body in Shia is the Zaydi sect or the Fivers, prevailing in Yemen and among some Bedouin tribes in Saudi-Arabia. The Zaydi sect is more or less the deification of the 7th century Arabian culture, and it fiercely denounces the semi-divinity of Imams, contrary to the Twelver. Their founder was the fifth Imam, Zayd ibn Abidin, who was a rationalist and thus denounced his alleged divinity. The Zaydi Imams are more like Bedouin sheikhs than divine authorities, and thus reject hereditary leadership, and are only visible during warfare.

There are said to be more than 70 small Shia sects all around the world. Probably the best example of these was the Bahai sect, which has been persecuted and refuted as anti-Islamic, but grows fast as a separate religion, basing its doctrines on 'world peace and harmony' and the unity of all religions. The center of the Bahai sect is in Israel!

Wassalamu Alykom..
​

 

[Saifu deen]

:salam2:

Integrity of the Prophet's Companions
By Muhammad Alkhider

Some people intentionally or unintentionally do refer to the meaning of Integrity and the concept of Infallibility as synonymous, although the difference between them is crystal-clear. As such, they think that attributing virtuousness to the companions of the Holy Prophet necessitates their infallibility. What a grave mistake!

Integrity of the Prophet’s companions means that: they were neither hypocrites, liars, lewd, immoral nor infidels. Besides, they were righteous believers who would err sometimes and correct their mistakes thereafter. They committed mistakes after which they hastened to repent and seek forgiveness from Allah Almighty. They obeyed God, the Most High, and expected His acceptance of their acts of devotion without an iota of doubt.

Infallibility requires of a person to be exalted from committing sins or perpetuating shortcomings. Both his mind and body should be immaculate of blemishes and shortcomings that can easily defame his rank and traduce his status.

The difference between Integrity and Infallibility is crystal-clear in Islam. The Sunni Muslims do refer to the companions of the Holy Prophet as straightforward, virtuous and honest but not infallible. Impeccability according to the belief of the Sunni Muslims is only attributed to Prophets and Messenger of God Almighty.
Regarding the source of integrity and the question whether it is a Philosophical theory or rather an Islamic fact that a host of texts has proved authentic, the answer is as follows:

A pondering and reflecting look at the Holy Qur’an and a study that Muslims render to the Book of God and the authentic traditions of the Holy Prophet (PBUH) is able to provide a convincing answer to the aforementioned question. Allah, the Holy One, says in the Holy Qur’an: “Allah’s good pleasure was on the believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquility to them: and He rewarded them with a speedy victory.” (48: 18)

God Almighty in the above-mentioned verse explained to His messenger and the entire believing folk that His pleasure was on the believers, men and women, who plighted fealty to Prophet Muhammad (Peace be upon him). He informed his messenger furthermore that He knew what was concealed in their hearts regarding faith in Him and truthfulness. Hence, He sent down tranquility, peace, calm and sense of security and confidence to them. This suffices as testimony from God Almighty regarding the veracity of the companions’ faith, their truthfulness and sincerity.

It has been proven that the messenger of God (PBUH) said: “No one among those who swore their fealty to me under the tree will be consigned to Hell except the owner of the red camel.” (Related by At-Tirmidhiy in “Al-Mana’qib [Virtues of the Companions], and Muslim in the same titled book)

The man who was doomed to Hell-fire according to the above-mentioned Hadith, was among the arch-hypocrites of Madinah called Al-Jaddu bin Qais.

The number of the companions who swore their fealty to the Prophet (PBUH) was 1,400. According to other traditions it reached 1,500. God Almighty testified to their sincere and truthfulness and confirmed to His messenger that there was no grain of hypocrisy in their hearts except one man.

The messenger of God (PBUH) eventually revealed his name to the companions. His name was Al-Jaddu bin Qais. He did not swear his fealty to the messenger of God as did the companions under the Tree of Allah’s Pleasure. Allah, Exalted in Might, says in the Holy Qur’an: “Not equal among you are those who spent (freely) and fought before the victory (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward.) (57: 10)
God, the Most High, in the above-mentioned verse, promised the companions who spent freely before and after the speedy victory of the liberation of Makkah, a goodly reward. Moreover, He passed a verdict regarding the ones He promised a goodly reward, that they would be safe from the torment of the Hell-fire on the Resurrection Day. He says in the Holy Qur’an: “Those for whom the good (record) from Us has gone before, will be removed far therefrom. Not the slightest sound will they hear of hell. What their souls desired, in that will they dwell. The Great Terror will bring them no grief.” (21: 101-103) Allah Almighty also says in the Holy Qur’an: “Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah.” (3: 110)
However, it is incredible for a nation (People) that Allah Almighty has referred to as the best of people evolved for mankind, as testimony from Him to be as the Shiite Adherents and Sources maintain! For they say: “The emigrants (from Makkah to Madinah) and the Ansa’r (those who welcomed, helped and hosted the Prophet and his companions who came from Makkah) all of them recanted their religion except three.” (Al-Kaafiy, 2/244)
Had it been true that they were really as described by the Shiite Sources, Allah Almighty would have not praised and placed them in a lofty rank in the aforementioned verse and in many others. The messenger of God (PBUH) says: “Prophet Noah (on him be peace) is going to be summoned by God Almighty on the Resurrection Day. He will say: “Here I am at your service O my Lord!” Then God Almighty will ask him: “Did you convey the message?” Noah’s response will be: “Yes.” Then God Almighty will ask Noah’s people: “Did he convey the message?” They will apparently say: “No Warner came to us.” Then God Almighty will ask Noah (Peace be upon him): “Who will testify that you conveyed the message?” Noah will obviously say: “Muhammad (Peace be upon him) and his people (followers).” Then the followers of Prophet Muhammad (PBUH) will unanimously testify that Noah (on him be peace) delivered the message entrusted to him by God Almighty.”

Prophet Muhammad (Peace be upon him) informed us of the aforementioned situation in his interpretation of the following verse: “Thus have We made you an Ummah (nation, people) justly balanced, that ye might be witnesses over yourselves.” (2: 143)
Prophet Muhammad (PBUH) in the context of his interpretation of the aforementioned verse said: “To be justly balanced means: to be straightforward.” Related by Al-Bukha’riy

Thus the messenger of God (PBUH) confirmed the non-shaky integrity of his honest, truthful and sincere companions.

Wassalamu Alykom..

​

 

[Saifu deen]

:salam2:

For further reading:

1) Exposing Al-Tijani’s Lies in His Book:
“Then I was Guided”

Answering Al-Tijani in his claim that the Prophet (peace be upon him) slanders the Companions

To read: http://www.islamicweb.com/beliefs/cults/Taijani/4.1.htm

-------------------

2) Hadith of Kisa' ....A Scientific Diologue ....

defending Aisha (RA )​

By Muhammad Al-Khider

To read: http://www.islamicweb.com/beliefs/cults/kisaa.htm

--------------------

3) Exposing Al-Tijani’s Lies in His Book:
“Then I was Guided”
Chapter Twelve: Answering Al-Tijani's Libels against Abu Hurayra

To read: http://www.islamicweb.com/beliefs/cults/Taijani/12.htm

-------------------

4) Exposing Al-Tijani’s Lies in His Book:
“Then I was Guided”​

Answering Al-Tijani's allegations against Mu'awiyah bin Abi Sufy

To read: http://www.islamicweb.com/beliefs/cults/Taijani/11.htm

----------------------

5)Exposing Al-Tijani’s Lies in His Book:
“Then I was Guided”

Fourth: Answering Al-Tijani in his claim that the four Sunni Imams learned knowledge from Imam Jaffar Al-Saddiq

To read: http://www.islamicweb.com/beliefs/cults/Taijani/13.4.htm

--------------------------------------------

6) Do you speak Arabic and would like to listen to this lecture:

الرافضة و أكذوبة محبة النبي صلى الله عليه و سلم

http://www.islamway.com/?iw_s=Lesson&iw_a=view&lesson_id=37078

This lecture is by Shiekh Abdullah Al-Salafi. This lecture will also explains clearly with evidence from the Shi'it Imams and lecturers and their religion texts their real prespective. On this audio lecture will hear from their own mouth the ill and dirty comments they say about Prophet (pbuh), Aisha (RA), and the Companions (RA). The lecturer Shiekh Abdullah Al-Salafi will provide them with answers from the Qur'an and Sunnah ONLY, defending the dignity of our Prophet Moahmmed (PEACE BE UPON HIM), His Wife Aisha (RA), and the Companions (RA)...

The aim of this thread is for educational purposes only, and not to cause disagreement or arguments. Having listened to this lecture I would only recommended to those with strong heart and could control their temper, because its contents is quite disturbing as they use inappropriate language and laughter at our prophet (pbuh) Aisha (RA) and the Companions (RA).. ONLY LISTEN TO THIS LECTURE FOR EDUCATIONAL PURPOSES...

You may break to tears and cry after listening to this lecture, but at the end of the day, we can only say:

May Allah (swt) guide those shi'ite who disrespected your prophet (pbuh), and mocked at the dignity of our prophet (pbuh) ''AIsha (RA), and the Companions. May Allah (swt) guide them to straight path, guide them to Sunnato Moahmmed (PBUH).

May Allah (swt) protect us from their beliefs and Aqeedah. May Allah (swt) make us firm in islam, and Sunnat Moahmmed (pbuh). May Allah (swt) guide us to the striaght path, and make our last words ''LA ILAHA ILA ALLAH, MOAHMMED RASOUL ALLAH''.

''O' Allah, bestow Your favour on Mohammed and upon his wives and progency as You have bestowed Your favour upon the family of Ibrahim. And bless Mohammed and his wives and progency as you have blessed the family of Ibrahim, You are full of praise, Most Glorious''..

And our last words is '' Alhamdu lilah Rabil Al-Alameeen''..

Wassalamu Alykom....​