The Shi’as & LGBTQ Crowd – ImportantAqeedah Notice!

Weekly, from the Manaabir (pulpits) throughout the world, the Imaams echo the words of our
beloved Rasoolullah (Sallallahu alaihi wasallam) which are as follows:
“Fear Allah! Fear Allah, regarding my Sahaabah (Radhiyallahu anhum)!”
“He who loves them (my Sahaabah), loves them because he loves me.”
“He who hates them, hates them because he hates me.”
The Shi’as who swear and abuse the Sahaabah (Radhiyallahu anhum) cannot be and should not be
included as part of the Muslim Ummah. The supporters and sympathizers of the Shi’as should take
a good warning of the jeopardy of their Imaan in the above Ahaadith echoed from the Manaabir
on Fridays. Can any sane human befriend and ‘act good’ to anyone who swears his mother? The
Shi’as swear and abuse Ummul-Mu’mineen (the mother of the believers), Hazrat Aisha
(Radhiyallahu anha) and other Sahaabah! How can we sympathize with them?
Therefore, it is Haraam to support the Shi’as. Stay far, very far from the Shi’as. The Shi’as are
Kuffaar. Be wary of those scholars who opt to remain silent in exposing the Kufr of the Shi’as!
All the weird, alien-to-humans and inhumane activities, beliefs, doings and concept the LGBTQ
group believes in, are all rejected Islamically and are declared as major sins in Islaam. Supporting
this group, participating in their activities, wearing their coloured clothing, banners and flags are
all Haraam in terms of Deen. Anyone who believes and practices what the LGBTQ believes and
practices in, is out of the fold of Islaam.
Extreme caution should be taken regarding innocent (Muslim) school-going kids who are taught
such subjects whereby their innocent brains and hearts are brainwashed. They are taught to respect
anyone who is a gay or lesbian – Astaghfirullah! Even the animals don’t believe in this garbage!
Parents should really deeply rethink over sending their children to school where today these
subjects are taught. If parents know of a particular school having bullies that hassle students, then
no parent will readily send their kids to that school. The teaching and studying LGBTQ and all
other nonsensical Haraam subjects are subjects which are hassling, harassing, robbing and
murdering the Imaan and Hayaa’ of our kids. What future Ummah do we expect to have?
How can parents still comfortably send their sons – and even worse, their daughters – to schools?
It is sad to note how modern/secular-scholars of Deen encourage godless secular education which
promotes such filthy education. This is ridiculous and a sign of them being part of the Ulama-eBaatil!


Imaam Maalik (rahmatullah alayh) was asked about those who insult the Sahaabah (radhiyallahu anhu), so he said: “Those who do so are people who intended to criticise Nabi (sallallahu alayhi wasallam) himself, but they are not able to do so, so instead they criticise his As’haab (Companions, (radhiyallahu anhum).” [As-Saarimul Maslool] Imaam Maalik (rahmatullah alayh) said that Allaah Azza wa Jal says in the Qur’aan Kareem: {“He (Allaah) enrages the kuffaar through them (Sahaabah-e-Kiraam radhiyallahu anhum).”} Therefore, whosoever finds fault with (the Sahaabah radhiyallahu anhum), he is a kaafir.” [Al-Itisaam] Imaam Muhammad ibn Yusuf al-Firyaabi (rahmatullah alayh) was asked about someone who insults Hadhrat Abu Bakr (radhiyallahu anhu), so he said: “Such a person is a kaafir.” He was asked, “Is Janaazah Salaah to be performed for him?” He said, “No.” He was asked, “What is to be done with such a person (after he dies)?” He said, “Don’t touch him with your hands. Push him into a hole in the ground using sticks.”
[As-Saarimul Maslool]

The Gatherings Of Speaking On The Martyrdom On The 10th Of Muharram

The Gatherings Of Speaking On The Martyrdom On The 10th Of Muharram

From Fatawa Rasheedia


Can one be hopeful of reward in the following issues, and are these matters innovations and sin or not:

To consider the day of martyrdom of Hadhrat Husayn (RA) to be amongst the days of Aashura, and to have lectures on the rulings of mourning and self-flagellation (self-beating- maatam), and loud weeping and having these gatherings in each home, whilst the lecturers narrate and speak on the martyrdom during these days, especially from narrations that are contradictory and weak. The listeners try to listen to it every year, such that his lecture is unique. People especially give charity for perpetual reward during these days and specific food is placed, like rose flavoured water or rice. Every rich and poor person takes it to be blessed to have from it. Whichever person does not take from it is criticised and taken to be evil. Ostentation has a great role to play in this as well.


Speaking about the martyrdom during the ten days of Muharram is forbidden because of imitating the Rawafid (Shi’a). It is Haraam to have maatam (self-flagellation) and weeping sessions. In the Hadith, we are forbidden from mourning. It is Haraam to narrate narrations that are contrary to reality, no matter which subject they pertain to. If a person feels that he will be rewarded to a greater degree by giving charity during these days, then it is a deviated innovation. It is baseless to specify certain foods on certain days. It is Makruh for a wealthy person to have food of charity and it is Haraam for a Sayyid. It is sinful to criticise a person for not participating. And Allaah (SWT) knows best.

Reading The Books Of Martyrdom During Muharram


What is the status of reading the translation of Sirr ash Shahadatayn or other books on martyrdom specifically during the nights of Muharram if the Musallis desire it, in the Masjid or in the home of someone?


It is forbidden to read Sirr ash Shahadatayn during Muharram because of imitating the gatherings of the Rawafid (Shi’a).

Establishing The Sabeel (Custom Of Stopping To Drink Water) In Muharram, Giving Milk And Rose Flavoured Water To Drink


In Muharram, on the day of Aashura, is it correct to speak about the martyrdom, with poetry in accordance to the correct narration, or even some weak narrations? Is it correct to have Sabeel (custom of stopping to drink water), or to have rose flavoured water and milk?


In Muharram, to speak of the martyrdom of Husayn (RA), even if it is in accordance to the authentic narrations, or to have Sabeel, give rose flavoured water and give people to drink, or to give milk to drink, all this is incorrect and it is Haraam because of imitating the Rawafid.

A Shia’s claim that Imamat is mentioned in the 12th verse of Surah Mai’dah

A Shia says imamat is mentioned in the Quran in surah maidah ayat 12, where Allah mentions how he appointed twelve imams from bani Israeel. And he says after every prophet 12 imams were appointed by Allah.
He Also says the reason why this reference number from Quran made by Allah , to indicate “5 panjatan” from surah 5 and “12 imams” from ayah 12.
Sir, I want you to give me some references from Quran so I can dismantle his claim, Jazak Allah

In the Name of Allah, the Most Gracious, the Most Merciful.As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.Surah Maa’idah has no relevance to Panjatan (5 members of the Ahlul Bayt) just because it is the 5th Surah of the Quran.The term Ahlul Bayt is clearly mentioned in the Quran in Surah Ahzaab Verse 33. Allah refers to the blessed wives of Rasulullah (Sallallahu Alaihi Wasallam) as Ahlul Bayt.It is incorrect to infer to Surah Maa’idah as Panjatan simbly because it is the 5th Surah of the Quran when the term, Ahlul Bayt is expressly mentioned by Allah in the Quran.In the 12th verse of Surah Maa’idah, Allah refers to the 12 leaders of the Bani Israeel. Shias believe that this verse refers to the 12 Imams in Shiasm.[1]According to the Shias, every Imam is infallible and superior to the prophets.Mullah Baqir Majlisi, the chief scholar of Safawid Iran, states in his book, “Hayatul Qulub – Vol 3 Pg 10”:رتبہ امامت برتر از نبوت است “The position of Imamat is greater than that of Nubuwah/Prophethood.” Ten of the twelve leaders of Bani Israeel were disloyal to Moosa (Alaihis Salaam). There were only 2 loyal leaders i.e. Yusha (Alaihis Salaam) and Kaalib (May Allah be pleased with him).[2] If the Shias use this verse of the 12 leaders of Bani Isra’eel to prove the 12 Imams, then this goes against their concept of the purity of the Imams, as 10 out of the 12 leaders were disloyal. The similarity leads to the 12 Imams of the Shias being disloyal. In the verse, Allah mentions that He chose 12 Naqeebs for the Bani Israeel. The work of a Naqeeb is to oversee a tribe. A Naqeeb is under the order and instruction of a prophet. Rasulullah (Sallallahu Alaihi Wasallam) appointed Sahabah as Naqeebs. According to the belief of the Shias the Imams are superior to prophets. A Naqeeb is lower than a prophet. A Naqeeb therefore cannot refer to an Imam of the Shias as according to them an Imam is even greater than a prophet. It is not possible to interpret the 12th verse of Surah Maa’idah as referring to the Imams of the Shias.
You may refer to the book on the belief of Shias “Ikhtilaafe Ummah Aur Siraate Mustaqeem” written by Hadhrat Moulana Yousuf Ludhyaanwi Rahimahullāh.
The English translation of the book is: “Differences of the Ummah”. And Allah Ta’āla Knows BestMohamed Ebrahim bin Ismail AbdullahStudent – Darul IftaaPietermaritzburg, KZN, South Africa Checked and Approved by,Mufti Ebrahim Desai. 24-02-1442|12-10-2020
[1]Hereunder are the names of the 12 Imams according to the Shia sect:1) Sayyidina Ali bin Abi Taalib (Radhiyallahu Anhu)2) Sayyidina Hasan (Radhiyallahu Anhu)3) Sayyidina Husain (Radhiyallahu Anhu)4) Ali “Zain al-Abideen” bin Husain (Radhiyallahu Anhu)5) Muhammad bin Ali al-Baaqir6) Ja’far bin Muhammad as-Saadiq7) Musa bin Ja’far al-Kaazhim8) Ali bin Musa al-Ridha9) Muhammad bin Ali al-Taqi al-Jawaad10) Abu al-Hasan Ali bin Muhammad al-Taqi al-Haadi11) Abu-Muhammad Hasan bin Ali al-Askari al-Alawi12) Muhammad bin Hasan al-Askari al-Qaaim “al-Muntazhar” al-Mahdi: This person is known as the “Muntazhar” or “The Awaited” by the Shia. They tend to believe he will be the Imam Mahdi discussed in the Ahadith. They also believe he is well and alive but went into hiding to protect himself from harm and also possesses the rest of the Qur’an (may Allah protect us all from saying such statements). After entering the basement of his father’s house at a young age, he never came out and he will emerge once again before qiyaamah and fill the world with justice. Some also believe that his father, Hasan al-Askari never had any children. The Shias response to this is the father was hiding the child and was born after the father’s death.We believe and bring Iman upon the Imam Mahdi mentioned in the Ahadith. However, the Imam Mahdi mentioned in the Ahadith is much different in comparison to the Imam Mahdi “al-Muntzhar” the Shias believe in. The twelfth Imam the Shias believe in is the only person we consider unreliable as he is unknown. He is also not the actual Imam Mahdi because it contradicts the statement of Rasulullah Sallallahu Alayhi Wasallam that Imam Mahdi will share the same name Muhammad and his father will also possess the same name as Rasulullah Sallallahu Alayhi Wasallam’s father Abdullah. Hence, his name will be Muhammad bin Abdullah and not Muhammad bin Hasan al-Askari. Imam Mahdi is also known to be born prior to the day of qiyamah and not known to be immortal/alive for a very long time. سورة المائدة- اية 12ولَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا وَقَالَ اللَّهُ إِنِّي مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ فَمَنْ كَفَرَ بَعْدَ ذَلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلَِ (12) أيسر التفاسير للجزائري (1/ 605)شرح الكلمات:الميثاق: العهد المؤكد بالإيمان{بَنِي إِسْرائيلَ} : اليهود{نَقِيباً} : نقيب القوم: من ينقب عنهم ويبحث عن شؤونهم ويتولى أمورهم{وَعَزَّرْتُمُوهُمْ2} : أي: نصرتموهم ودافعتم عنهم معظمين لهم{وَأَقْرَضْتُمُ اللهَ} : أي: أنفقتم في سبيله ترجون الجزاء منه تعالى على نفقاتكم في سبيله{لأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ} : أسترها ولم أوآخذكم بها{فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ} : أخطأ طريق الهدى الذي يفلح سالكه بالفوز بالمحبوب والنجاة من المرهوبمعنى الآية الكريمة:لما طالب تعالى المؤمنين بالوفاء بعهودهم والالتزام بمواثيقهم ذكرهم في هذه الآية بما أخذ على بني إسرائيل من ميثاق فنقضوه فاستوجبوا خزي الدنيا وعذاب الآخرة ليكون هذا عبرة للمؤمنين حتى لا ينكثوا عهدهم ولا ينقضوا ميثاقهم كما هو إبطال لاستعظام من استعظم غدر اليهود وهمهم بقتل النبي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فقال تعالى: {وَلَقَدْ أَخَذَ اللهُ مِيثَاقَ بَنِي إِسْرائيلَ} وهو قوله إني معكم الآتي، {وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً3} أي: من كل قبيلة من قبائلهم الاثنى عشرة قبيلة نقيباً يرعاهم ويفتش على أحوالهم كرئيس فيهم، وهم الذين بعثهم موسى عليه السلامتفسير المنار (6/ 232)(وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا) النَّقِيبُ فِي الْقَوْمِ: مَنْ يُنَقِّبُ عَنْ أَحْوَالِهِمْ وَيَبْحَثُ عَنْ شُئُونِهِمْ، مِنْ نَقَبَ عَنِ الشَّيْءِ: إِذَا بَحَثَ أَوْ فَحَصَ فَحْصًا بَلِيغًا، وَأَصْلُهُ الْخَرْقُ فِي الْجِدَارِ وَنَحْوِهِ ; كَالنَّقْبِ فِي الْخَشَبِ وَمَا شَابَهَهُ، وَيُقَالُ نَقَبَ عَلَيْهِمْ (مِنْ بَابِ ضَرَبَ وَعَلِمَ) نِقَابَةً ; أَيْ صَارَ نَقِيبًا عَلَيْهِمْ، عُدِّيَ بِاللَّامِ لِمَا فِيهِ مِنْ مَعْنَى التَّوْلِيَةِ وَالرِّيَاسَةِ، وَنُقَبَاءُ بَنِي إِسْرَائِيلَ هُمْ زُعَمَاءُ أَسْبَاطِهِمُ الِاثْنَيْ عَشَرَ. وَالْمُرَادُ بِبَعْثِهِمْ: إِرْسَالُهُمْ لِمُقَاتَلَةِ الْجَبَّارِينَ الَّذِينَ يَجِيءُ خَبَرُهُمْ فِي هَذِهِ السُّورَةِ، قَالَهُ مُجَاهِدٌ وَالْكَلْبِيُّ وَالسُّدِّيُّ، فَإِنْ صَحَّ هَذَا أُخِذَ بِهِ، وَإِلَّا فَالظَّاهِرُ أَنَّ بَعْثَهُمْ مِنْهُمْ هُوَ جَعْلُهُمْ رُؤَسَاءَ فِيهِمْ تفسير الجلالين (ص: 138){وَلَقَدْ أَخَذَ اللَّه مِيثَاق بَنِي إسْرَائِيل} بِمَا يُذْكَر بَعْد {وَبَعَثْنَا} فِيهِ الْتِفَات عَنْ الْغَيْبَة أَقَمْنَا {مِنْهُمْ اثْنَيْ عَشَرَ نَقِيبًا} مِنْ كُلّ سَبْط نَقِيب يَكُون كَفِيلًا عَلَى قَوْمه بِالْوَفَاءِ بِالْعَهْدِ تَوْثِقَةً عَلَيْهِمْ {وَقَالَ} لَهُمْ {اللَّه إنِّي مَعَكُمْ} بِالْعَوْنِ وَالنُّصْرَة {لَئِنْ} لَام قَسَم {أَقَمْتُمْ الصَّلَاة وَآتَيْتُمْ الزَّكَاة وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ} نَصَرْتُمُوهُمْ {وَأَقْرَضْتُمْ اللَّه قَرْضًا حَسَنًا} بِالْإِنْفَاقِ فِي سَبِيله {لَأُكَفِّرَن عَنْكُمْ سَيِّئَاتكُمْ وَلَأُدْخِلَنكُمْ جَنَّات تَجْرِي مِنْ تَحْتهَا الْأَنْهَار فَمَنْ كَفَرَ بَعْد ذَلِكَ} الْمِيثَاق {مِنْكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيل} أَخْطَأَ طَرِيق الْحَقّ وَالسَّوَاء فِي الْأَصْل الْوَسَط فَنَقَضُوا الْمِيثَاقتفسير النسفي ­- مدارك التنزيل وحقائق التأويل (1/ 433){ولقد أخذ الله ميثاق بني إسرائيل وَبَعَثْنَا مِنهُمُ اثني عَشَرَ نَقِيباً} هو الذي ينقب عن أحوال القوم ويفتش عنها ولما استقر بنوا إسرائيل بمصر بعد هلاك فرعون أمرهم الله بالمسير إلى اريحاء أرض الشام وكان يسكنها الكنعانيون الجبابرة وقال لهم إني كتبتها لكم داراً وقراراً فاخرجوا إليها وجاهدوا من فيها وإني ناصركم وأمر الله موسى عليه السلام أن يأخذ من كل سبط نقيباً يكون كفيلاً على قومه بالوفاء بما أمروا به توثقة عليهم فاختار النقباء وأخذ الميثاق على بني إسرائيل وتكفل لهم النقباء وسار بهم فلما دنا من أرض كنعان بعث النقباء يتجسسوا فرأو أجراماً عظيمة وقوة وشوكة فهابوا ورجعوا فحدثوا قومهم وقد نهاهم أن يحدثوهم فنكثوا الميثاق إلا كالب بن يوقنا ويوشع بن نون وكانا من النقباءمختصر تفسير ابن كثير (1/ 57){وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَآئِيلَ وَبَعَثْنَا مِنهُمُ اثْنَيْ عَشَرَ نَقِيباً. وَقَالَ اللَّهُ إِنِّي مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ، وَآمَنتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ، وَأَقْرَضْتُمُ اللَّهَ قَرْضاً حَسَناً، لأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأنهار} الآية. وقال آخرون: هو الذي أخذ اللَّهُ عَلَيْهِمْ فِي التَّوْرَاةِ أَنَّهُ سَيَبْعَثُ مِنْ بَنِي إِسْمَاعِيلَ نَبِيًّا عَظِيمًا يُطِيعُهُ جَمِيعُ الشُّعُوبِ وَالْمُرَادُ بِهِ مُحَمَّدٌ صَلَّى اللَه عَلَيْهِ وَسَلَّمَ، فمن اتبعه غفر الله له ذنبه وأدخله الجنة وجعل له أجرين. وقد أورد الرازي بشارات كثيرة عن الأنبياء عليهم الصلاة والسلام بِمُحَمَّدٍ صَلَّى اللَه عَلَيْهِ وَسَلَّمَ. التفسير المظهري (3/ 65)وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ حين انزل عليهم التورية بعد الفراغ من امر فرعون وقد مرّ قصة أخذ الميثاق فى سورة البقرة حيث قال وإذ أخذنا ميثاقكم ورفعنا فوقكم الطور وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً والمراد به رئيس كل سبط يكون شاهدا ينقب عن احوال قومه ويفتش عنها ويكفل عنهم بالوفاء بما أمروا به ويأمرهم بالمعروف وينهاهم عن المنكر على حسب امر نبيهم ونهيه روح البيان (2/ 361)وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ اى بالله قد أخذ الله عهد طائفة اليهود والالتفات فى قوله تعالى وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً للجرى على سنن الكبرياء او لان البعث كان بواسطة موسى عليه السلام كما سيأتى اى شاهدا من كل سبط ينقب عن احوال قومه ويفتش عنها او كفيلا يكفل عليهم بالوفاء بما أمروا به. وقد روى ان النبي عليه السلام جعل للانصار ليلة العقبة اثنى عشر نقيبا وفائدة النقيب ان القوم إذا علموا ان عليهم نقيبا كانوا اقرب الى الاستقامة. والنقيب والعريف نظيران وقيل النقيب فوق العريف. تفسير ابن كثير ط العلمية (3/ 58)لما أمر تَعَالَى عِبَادَهُ الْمُؤْمِنِينَ بِالْوَفَاءِ بِعَهْدِهِ وَمِيثَاقِهِ الَّذِي أَخَذَهُ عَلَيْهِمْ عَلَى لِسَانِ عَبْدِهِ وَرَسُولِهِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَمَرَهُمْ بِالْقِيَامِ بِالْحَقِّ، وَالشَّهَادَةِ بِالْعَدْلِ، وَذَكَّرَهُمْ نِعَمَهُ عَلَيْهِمُ الظَّاهِرَةَ وَالْبَاطِنَةَ فِيمَا هَدَاهُمْ لَهُ مِنَ الْحَقِّ وَالْهُدَى، شَرْعٌ يُبَيِّنُ لَهُمْ كَيْفَ أَخَذَ الْعُهُودَ وَالْمَوَاثِيقَ عَلَى مَنْ كَانَ قَبْلَهُمْ مِنْ أَهْلِ الْكِتَابَيْنِ: الْيَهُودِ وَالنَّصَارَى، فَلَمَّا نَقَضُوا عُهُودَهُ وَمَوَاثِيقَهُ أَعْقَبَهُمْ ذَلِكَ لَعْنًا مِنْهُ لَهُمْ، وَطَرْدًا عَنْ بَابِهِ وَجَنَابِهِ، وَحِجَابًا لِقُلُوبِهِمْ عَنِ الْوُصُولِ إِلَى الْهُدَى وَدِينِ الْحَقِّ، وَهُوَ الْعِلْمُ النَّافِعُ، وَالْعَمَلُ الصَّالِحُ، فَقَالَ تَعَالَى: وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً يَعْنِي عُرَفَاءَ عَلَى قَبَائِلِهِمْ بِالْمُبَايَعَةِ وَالسَّمْعِ وَالطَّاعَةِ لِلَّهِ وَلِرَسُولِهِ وَلِكِتَابِهِ، وَقَدْ ذَكَرَ ابْنُ عَبَّاسٍ وَمُحَمَّدُ بْنُ إِسْحَاقَ وَغَيْرُ وَاحِدٍ أَنَّ هَذَا كَانَ لَمَّا تَوَجَّهَ مُوسَى عَلَيْهِ السَّلَامُ لِقِتَالِ الْجَبَابِرَةِ، فَأُمِرَ بأن يقيم نقباء مِنْ كُلِّ سِبْطٍ نَقِيبٌ، قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: فَكَانَ مِنْ سِبْطِ رُوبَيْلَ شَامُونُ بْنُ زَكَورَ، وَمِنْ سِبْطِ شَمْعُونَ شَافَاطُ بْنُ حُرِّي، وَمِنْ سِبْطِ يَهُوذَا كَالِبُ بْنُ يُوفِنَا، وَمِنْ سبط أبين ميخائيل بْنُ يُوسُفَ، وَمِنْ سِبْطِ يُوسُفَ وَهُوَ سَبْطُ أَفْرَايْمَ يُوشَعُ بْنُ نُونٍ، وَمِنْ سِبْطِ بِنْيَامِينَ فلطمى بن رفون ومن سبط زبولون جدي بن سودى ومن سبط منشا بن يوسف جدي بن موسى ومن سبط دان حملائيل بن حمل وَمِنْ سِبْطِ أَسِيرٍ سَاطُورُ بْنُ مُلْكِيلَ، وَمِنْ سبط نفثالي نحر بْنُ وَفْسَى، وَمِنْ سِبْطِ جَادٍ جَوْلَايِلُ بْنُ مَيْكِي.وَقَدْ رَأَيْتُ فِي السِّفْرِ الرَّابِعِ مِنَ التَّوْرَاةِ تَعْدَادَ النُّقَبَاءِ عَلَى أَسْبَاطِ بَنِي إِسْرَائِيلَ وأسماء مخالفة لم ذَكَرَهُ ابْنُ إِسْحَاقَ، وَاللَّهُ أَعْلَمُ، قَالَ فِيهَا: فعلى بني روبيل اليصور بْنُ سَادُونَ، وَعَلَى بَنِي شَمْعُونَ شَمْوَالُ بْنُ صورشكي، وعلى بني يهوذا يحشون بن عمياذاب، وَعَلَى بَنِي يسَاخرَ شَالُ بْنُ صَاعُونَ، وَعَلَى بني زبولون الياب بن حالوب، وعلى بني إِفْرَايِمُ منشا بْنُ عمنهودَ، وَعَلَى بَنِي مَنَشا حمليائيلُ بْنُ يرصونَ، وَعَلَى بَنِي بِنْيَامِينَ أبيدنُ بْنُ جَدْعُونَ، وَعَلَى بَنِي دَانٍ جَعَيْذَرُ بْنُ عميشذي، وَعَلَى بَنِي أَسِيرٍ نَحَايِلُ بْنُ عَجْرَانَ، وَعَلَى بَنِي حَازَ السَّيْفُ بْنُ دَعْوَايِيلَ، وَعَلَى بَنِي نَفْتَالِي أَجْزَعُ بْنُ عَمْينَانَ.وَهَكَذَا لَمَّا بَايَعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَنْصَارُ لَيْلَةَ الْعَقَبَةِ، كَانَ فِيهِمُ اثْنَا عَشَرَ نَقِيبًا: ثَلَاثَةٌ مِنَ الْأَوْسِ: وَهُمْ أُسَيْدُ بْنُ الْحُضَيْرِ، وَسَعْدُ بْنُ خَيْثَمَةَ، وَرِفَاعَةُ بْنُ عَبْدِ الْمُنْذِرِ، وَيُقَالُ بَدَلُهُ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ رضي الله عنه، وَتِسْعَةٌ مِنَ الْخَزْرَجِ وَهُمْ: أَبُو أُمَامَةَ أَسْعَدُ بْنُ زُرَارَةَ، وَسَعْدُ بْنُ الرَّبِيعِ، وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ، وَرَافِعُ بْنُ مَالِكِ بْنِ الْعَجْلَانِ، وَالْبَرَاءُ بْنُ مَعْرُورٍ، وَعُبَادَةُ بْنُ الصَّامِتِ، وَسَعْدُ بْنُ عُبَادَةَ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حرام، والمنذر بن عمر بن حنيش رَضِيَ اللَّهُ عَنْهُمْ، وَقَدْ ذَكَرَهُمْ كَعْبُ بْنُ مَالِكٍ فِي شِعْرٍ لَهُ، كَمَا أَوْرَدَهُ ابْنُ إِسْحَاقَ رَحِمَهُ اللَّهُ، وَالْمَقْصُودُ أَنَّ هَؤُلَاءِ كَانُوا عَرْفَاءَ عَلَى قَوْمِهِمْ لَيْلَتَئِذٍ عَنْ أَمْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَهُمْ بِذَلِكَ، وَهُمُ الذين ولوا المعاقدة والمبايعة عَنْ قَوْمِهِمْ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ على السمع والطاعة «1» .قَالَ الْإِمَامُ أَحْمَدُ «2» : حَدَّثَنَا حَسَنُ بْنُ مُوسَى، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ قَالَ: كُنَّا جُلُوسًا عِنْدَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَهُوَ يُقْرِئُنَا الْقُرْآنَ، فَقَالَ لَهُ رَجُلٌ: يَا أَبَا عَبْدِ الرَّحْمَنِ، هَلْ سَأَلْتُمْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَمْ يَمْلِكُ هَذِهِ الْأُمَّةَ مِنْ خَلِيفَةٍ؟ فَقَالَ عَبْدُ اللَّهِ:مَا سَأَلَنِي عَنْهَا أَحَدٌ مُنْذُ قَدِمْتُ الْعِرَاقَ قَبْلَكَ، ثُمَّ قَالَ: نَعَمْ، وَلَقَدْ سَأَلْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ «اثْنَا عَشَرَ كَعِدَّةِ نُقَبَاءَ بَنِي إِسْرَائِيلَ» هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ، وَأَصْلُ هَذَا الْحَدِيثِ ثَابِتٌ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ جَابِرِ بْنِ سَمُرَةَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ «لَا يَزَالُ أَمْرُ النَّاسِ مَاضِيًا مَا وَلِيَهُمُ اثْنَا عَشَرَ رَجُلًا» ثُمَّ تَكَلَّمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وسلّم بكلمة خفيت علي، فسألت أي مَاذَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟قَالَ «كُلُّهُمْ مِنْ قُرَيْشٍ» وَهَذَا لَفْظُ مُسْلِمٍ «3» . وَمَعْنَى هَذَا الْحَدِيثِ الْبِشَارَةُ بِوُجُودِ اثْنَيْ عَشَرَ خَلِيفَةً صَالِحًا يُقِيمُ الْحَقَّ وَيَعْدِلُ فِيهِمْ، وَلَا يَلْزَمُ مِنْ هَذَا تَوَالِيهِمْ وَتَتَابُعُ أَيَّامِهِمْ، بَلْ وقد وُجِدَ مِنْهُمْ أَرْبَعَةٌ عَلَى نَسَقٍ وَهُمُ الْخُلَفَاءُ الْأَرْبَعَةُ: أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، رَضِيَ اللَّهُ عَنْهُمْ، وَمِنْهُمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِلَا شَكٍّ عِنْدَ الْأَئِمَّةِ وَبَعْضُ بَنِي الْعَبَّاسِ، وَلَا تَقُومُ السَّاعَةُ حَتَّى تَكُونَ وِلَايَتُهُمْ لَا مَحَالَةَ، وَالظَّاهِرُ أَنَّ مِنْهُمُ الْمَهْدِيُّ الْمُبَشَّرُ بِهِ في الأحاديث الواردة بذكره، فذكر أَنَّهُ يُوَاطِئُ اسْمُهُ اسْمَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاسْمُ أَبِيهِ اسْمَ أَبِيهِ، فَيَمْلَأُ الْأَرْضَ عَدْلًا وَقِسْطًا كَمَا مُلِئَتْ جَوْرًا وَظُلْمًا، وليس هذا بالمنتظر الذي تتوهم الرافضة وجوده ثم ظهوره من سرداب سامرا، فَإِنَّ ذَلِكَ لَيْسَ لَهُ حَقِيقَةٌ وَلَا وُجُودٌ بِالْكُلِّيَّةِ، بَلْ هُوَ مِنْ هَوَسِ الْعُقُولِ السَّخِيفَةِ، وَتَوَهُّمِ الْخَيَالَاتِ الضَّعِيفَةِ، وَلَيْسَ الْمُرَادُ بِهَؤُلَاءِ الْخُلَفَاءِ الِاثْنَيْ عَشَرَ الْأَئِمَّةَ الِاثْنَيْ عَشَرَ الَّذِينَ يَعْتَقِدُ فيهم الاثنا عشر مِنَ الرَّوَافِضِ لِجَهْلِهِمْ وَقِلَّةِ عَقْلِهِمْ.وَفِي التَّوْرَاةِ الْبِشَارَةُ بِإِسْمَاعِيلَ عَلَيْهِ السَّلَامُ، وَأَنَّ اللَّهَ يُقِيمُ مِنْ صُلْبِهِ اثْنَيْ عَشَرَ عَظِيمًا، وَهُمْ هَؤُلَاءِ الْخُلَفَاءُ الِاثْنَا عَشَرَ الْمَذْكُورُونَ فِي حَدِيثِ ابْنِ مَسْعُودٍ وَجَابِرِ بْنِ سَمُرَةَ، وَبَعْضِ الْجَهَلَةِ مِمَّنْ أَسْلَمَ مِنَ الْيَهُودِ إِذَا اقْتَرَنَ بِهِمْ بَعْضُ الشِّيعَةِ يُوهِمُونَهُمْ أَنَّهُمُ الْأَئِمَّةُ الِاثْنَا عَشَرَ، فَيَتَشَيَّعُ كَثِيرٌ مِنْهُمْ جَهْلًا وَسَفَهًا لِقِلَّةِ عِلْمِهِمْ وَعِلْمِ مَنْ لَقَّنَهُمْ ذَلِكَ بِالسُّنَنِ الثَّابِتَةِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.عقيدة أهل السنة في الصحابة لناصر بن علي (3/ 949)فقد قال الإمام الذهبي رحمه الله تعالى مبيناً عقيدة أهل الحق فيهم: “فمولانا الإمام علي: من الخلفاء الراشدين المشهود لهم بالجنة رضي الله عنه، نحبه أشد الحب ولا ندعي عصمته ولا عصمة أبي بكر الصديق، وابناه الحسن والحسين: فسبطا رسول الله صلى الله عليه وسلم وسيدا شباب أهل الجنة، لو استخلفا لكانا أهلاً لذلك.وزين العابدين كبير القدر من سادة العلماء العاملين يصلح للإمامة.وكذلك ابنه أبو جعفر الباقر سيد إمام فقيه يصلح للخلافة.وكذلك ولده جعفر الصادق: كبير الشأن من أئمة العلم، كان أولى بالأمر من أبي جعفر.وكان ولده موسى: كبير القدر، جيد العلم، أولى بالخلافة من هارون وله نظراء في الشرف والفضل.وابنه علي بن موسى الرضا: كبير الشأن له علم وبيان ووقع في النفوس صيره المأمون ولي عهده لجلالته، فتوفي سنة ثلاث ومائتين.وابنه محمد الجواد: من سادة قومه، لم يبلغ رتبة آبائه في العلم والفقه.وكذلك ولده الملقب بالهادي: شريف جليل.وكذلك ابنه الحسن بن علي العسكري رحمهم الله تعالى 1.وأما عن الإمام الثاني عشر، فقال فيه: “ومحمد هذا هو الذي يزعمون أنه الخلف الحجة وأنه صاحب الزمان، وأنه صاحب الزمان، وأنه صاحب السرداب بسامراء وأنه حي لا يموت حتى يخرج فيملأ الأرض عدلاً وقسطاً، كما ملئت ظلماً وجوراًعقيدة أهل السنة والجماعة في الصحابة الكرام (4/ 87)فقد قال الإمام الذهبي رحمه الله تعالى مبيناً عقيدة أهل الحق فيهم: فمولانا الإمام علي: من الخلفاء الراشدين المشهود لهم بالجنة رضي الله عنه، نحبه أشد الحب ولا ندعي عصمته ولا عصمة أبي بكر الصديق، وابناه الحسن والحسين: فسبطا رسول الله صلى الله عليه وسلم وسيدا شباب أهل الجنة، لو استخلفا لكانا أهلاً لذلك.و زين العابدين كبير القدر من سادة العلماء العاملين يصلح للإمامة.وكذلك ابنه أبو جعفر الباقر سيد إمام فقيه يصلح للخلافة.وكذلك ولده جعفر الصادق: كبير الشأن من أئمة العلم، كان أولى بالأمر من أبي جعفر.وكان ولده موسى: كبير القدر، جيد العلم، أولى بالخلافة من هارون، وله نظراء في الشرف والفضل.وابنه علي بن موسى الرضا: كبير الشأن له علم وبيان ووقع في النفوس صيره المأمون ولي عهده لجلالته، فتوفي سنة ثلاث ومائتين.وابنه محمد الجواد: من سادة قومه، لم يبلغ رتبة آبائه في العلم والفقه.وكذلك ولده الملقب بـ الهادي: شريف جليل.وكذلك ابنه الحسن بن علي العسكري رحمهم الله تعالىوأما عن الإمام الثاني عشر، فقال فيه: ومحمد هذا هو الذي يزعمون أنه الخلف الحجة وأنه صاحب الزمان، وأنه صاحب السرداب بـ سامراء، وأنه حي لا يموت حتى يخرج فيملأ الأرض عدلاً وقسطاً، كما ملئت ظلماً وجوراً(صحيح البخاري، ج9ص81، دار طوق النجاة)حَدَّثَنِي مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ، سَمِعْتُ جَابِرَ بْنَ سَمُرَةَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ: «يَكُونُ اثْنَا عَشَرَ أَمِيرًا» ، فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا، فَقَالَ أَبِي: إِنَّهُ قَالَ: «كُلُّهُمْ مِنْ قُرَيْشٍ» [2]أيسر التفاسير للجزائري (1/ 605)1 النقب، والنقب بفتح القاف وضمها: الطريق في الجبل. والنقيب: الأمين على القوم، وجمعه نقباء، وهو من ينقب عن أمور القوم ومصالحهم ليرعاها لهم. وقالوا النقيب أكبر من العريف، وفي البخاري: “ارجعوا حتى يرفع إلينا عرفائكم أمركم”.2 التعزير: التعظيم. والتوقير والنصرة والدفاع عن المعزر. والتعزير في الشرع: الضرب دون الحد لرد المخالف إلى الحق وسبيل الرشاد.3 من بين النقباء الاثنى عشر: يوشع، وكالب، وهما رجلان صالحان، والباقون هلكوا فلا خير فيهم. البحر المديد في تفسير القرآن المجيد (2/ 17)يقول الحق جلّ جلاله: وَلَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ على أن يجاهدوا مع موسى- عليه السلام- وينصروه، ويلتزموا أحكام التوراة، وَبَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً اخترناهم وقدمناهم، على كل سبط نقيبًا ينقب عن أحوال قومه، ويقوم بأمرهم، ويتكفل بهم فيما أمروا بهرُوِي أن بني إسرائيل لمَّا خرجوا عن فرعون، واستقروا بأوائل الشام، أمرهم الله تعالى بالمسير إلى بيت المقدس، وهي في الأرض المقدسة، وكان يسكنها الجبابرة الكنعانيون، وقال: إني كتبتها لكم دارًا وقرارًا، فأخرجوا إليها، وجاهدوا مَن فيها من العدو، فإني ناصركم. وقال لموسى عليه السلام: خذ من قومك اثني عشر نقيبًا، من كل البحر المديد في تفسير القرآن المجيد (2/ 18)سبط نقيبًا، يكون أمينًا وكفيلاً على قومه بالوفاء على ما أمروا به. فاختار موسى النقباء، فسار بهم حتى إذا دنوا من أرض كنعان، وهي أريحا، بعث هؤلاء النقباء يتجسسون الأخبار، ونهاهم أن يحدثوا قومهم بما يرون، فلما قربوا من الأرض المقدسة رأوا أجرامًا عظامًا وبأسًا شديدًا، فهابوا ورجعوا وحدثوا قومهم، إلا كالب بن يوقنا- من سبط يهوذا- ويوشع بن نون- من سبط إفرائيم بن يوسف- ثم قالُوا يا مُوسى إِنَّ فِيها قَوْماً جَبَّارِينَ إلى آخر ما يأتي من قصتهم. وأما ما ذكره الثعلبي هنا، وغيره، من قصة عوج بن عناق، فقال القسطلاني: هي باطلة من وضع الزنادقة، فلا يجوز ذكرها في تفسير كتاب الله الصادق المصدوق

Fatwa issued by Mufti A. K. Hoosen

  1. On 12 Rabiul Awwal last year the shias in different parts of the world held programs Aisha fin naar (Allah forbid) meaning Hazrat Aisha RA is in hell-fire as she poisoned Nabi Sallallahu alayhi wasallam (Allah Forbid).
  2. To become a shia – the person has to bear testimony that Abu Bakr RA, Umar RA, Uthman RA, Aisha RA, Hafsa RA are in hell-fire (Allah forbid). This was broadcasted on Fadak TV which belongs to the shias.
  3. During my visit to Iran – I personally saw the shrine for the murderer of Sayyidina Umar RA in Kashan built by the kaafir shia regime. Iran only became a shia state in 1500 – from 640-1500 it belonged to the Ahlus Sunnah.
  4. This is my fatwa – any person who makes the above comments (no. 1 & no. 2) is a kaafir and out of the fold of Islam for rejecting surah 24 verses 11-26 and surah 9 verse 40 etc.
  5. Majority of the shias in the world are kaafir and out of the fold of Islam. This is jihad of the time to expose the real enemies of Islam whether they are Jews, Shias, Christians, Qadianis etc. We do not have to curry favour with any person, orgs or government etc. Our aim must be to speak the truth even though it is bitter.

The true Face of the Shia


m posting this so that you know how dangerous the Shia are especially to associate with them or befriend them. They stab at Islam and hate Sunni Muslims with a passion. Allah 1.) He has the Quality of ‘Badaa’. 2.) This means he forgets. 3.) He makes mistakes. 4.) He plans but this does not take effect. 5.) He does not know who to appoint as the next message conveyor, the next Imaam. 6.) “We (shias) do not worship such a god who gives authority to rascals like Yazid, Mu’awiyyah and Uthmaan.” 7.) They say “Ali says…..I am the first and I am the last. I am the manifest and I am the hidden and I am the heir of earth.” 8.) Shias say that the Imaams are the face of Allaah, 9.) The eyes of Allaah among his creation. 10.) The tongue of Allaah among his creation. References :…

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The Event of Ghadir Khum


Dear scholar, is the event of Ghadir Khum true or it’s a false tradition made the by Shi’as? And if it is true, what’s the Sunni interpretation of this event?


In the name of Allah, Most Compassionate, Most Merciful,

One of the fundamental differences between the Ahl al-Sunnah wa al-Jama’ah and Shi’a is the Khilafah of Sayyiduna Ali (Allah be pleased with him). The Shi’as believe that he was directly rightful to be the successor of the blessed Messenger of Allah (Allah bless him & give peace), whereas the Ahl al-Sunnah wa al-Jama’ah, having full love and respect for Sayyiduna Ali (Allah be pleased with him) are of the view that the first rightful Caliph after the Messenger of Allah (Allah bless him & give peace) was Sayyiduna Abu Bakr, then Sayyiduna Umar ibn al-Khattab, then Sayyiduna Uthman ibn Affan and then Sayyiduna Ali (Allah be pleased with them all).

This is one of the many major differences between the rightful Ahl al-Sunnah Wa al-Jama’ah and the deviated Shi’as. This also leads to other differences such as the Shi’a’s belief regarding the twelve Imams and having enmity for the great Companions of the Messenger of Allah (Allah bless him & give him peace).

The evidences usually presented by the Shi’as are of three types. They present certain verses of the Qur’an in order to support their view that Sayyiduna Ali (Allah be pleased with him) was actually the rightful direct Caliph. These Qur’anic verses do not even have a slight hint of the issue of Khilafah, but Shi’a writers normally present, in order to explain these verses, their own fabricated narrations that are nowhere to be found in the authentic compilations of Hadith.

The second type of evidences presented by Shi’a authors are narrations that are not in the authentic books of Hadith, rather they are found to be in the books of Shi’as. Thirdly, the evidences used by Shi’as in order to support their view are those authentic narrations that mention the virtues and qualities (manaqib) of Sayyiduna Ali (Allah be pleased with him) and they are found in the authentic books of Hadith compilations.

In summary, there are three types of evidences they generally use:

1) Qur’anic verses explained with their own fabricated narrations;

2) Fabricated narrations found in their own books;

3) Authentic Ahadith that mention only the virtues of Sayyiduna Ali;

Now, if one was to look at the above three types of evidences with a open mind, it would become crystal clear that none of these can be used in order to prove that Sayyiduna Ali (Radhi Allah Anh) was the direct Caliph after the Messenger (Allah bless him & give him peace). The Qur’anic verses, because they don’t even hint to the issue of Khilafah, rather if one was to look into the reliable Tafsir compilations, it would become clear that the verses have nothing whatsoever to do with that which the Shi’as claim. Also, fabricated narrations mentioned in their books are no source of evidence, and the narrations recorded in the reliable books of Hadith merely mention the virtues of Sayyiduna Ali, of which even the Ahl al-Sunnah wa al-Jama’ah are in agreement. Thus, none of the evidences support the claim of the Shi’as.

The aim in this brief answer is of course not to analyze all these evidences, but to only concentrate on one, which has been asked in the question and is also the main evidence used by the Shi’as in order to substantiate their view.

The Hadith used by the Shi’as is known as the incident of Ghadir. Ghadir is an Arabic word which means a ‘pool’. This pool was situated in a place between Makkah al-Mukarramah and Madina al-Munawwarah in a place known as Juhfa.

In the last year of the Messenger of Allah’s (Allah bless him & give him peace) life he performed a Hajj known as Hajj al-Wada’. It is narrated from authentic sources such as Sunan Tirmidhi, Sunan Nasa’i, Musnad Ahmad and others that the Messenger of Allah (Allah bless him & give him peace) on his return from this auspicious journey of Hajj camped at Ghadir Khum.

Some of the Companions had complained to the Messenger of Allah regarding Sayyiduna Ali (Allah be pleased with him) that they disliked certain things of his that he practised whilst they were sent to Yemen. Due to this, the Messenger of Allah (Allah bless him & give him peace) on his return from Madina, gave a sermon at this place of Gadir Khum and mentioned the qualities and virtues of Sayyiduna Ali (Allah be pleased with him). He said the following:

“Verily Ali is from me and I am from him. He is the beloved (wali) of every believer.” (Sunan Tirmidhi)

“To whoever I am beloved (mawla), Ali is also beloved to him.” (Tirmidhi).

“O Allah! Love the one who loves Ali and dislike the one who dislikes Ali.” (Sunan ibn Majah).

“Verily Ali is from me and I am from him, and he is the beloved of every believer after me” (Sunan al-Kubra of Nasa’i).

If one was to look in these narrations, the predominant words used in all these narrations are derived from the root word ‘Muwalat’. The Shi’as claim that it refers to the Khilafah of Sayyiduna Ali (Karram Allah Wajhah) and that it proves he was the rightful Caliph after the demise of the Messenger of Allah (Allah bless him & give him peace), the position which was wrongfully not given to him.

However, by looking at the word ‘Muwalat’ from a linguistic point of view, it becomes crystal clear that this has nothing to do with Khilafah. The word is repeatedly used in various verses of the Qur’an and Hadith and has never been used for Khilafah. Rather, it has always been used for love and nearness.

This is the reason why none of the Companions (Allah be pleased with them all) including Sayyiduna Ali (Allah be pleased with him) regarded these statements of the Messenger of Allah to be in relation to the Khilafah.

After the demise of the Messenger of Allah (Allah bless him & give him peace) and when the Companions gathered in the Saqifah of Banu Sa’idah, not one Companion even mentioned these statements of the Messenger of Allah (Allah bless him & give him peace). It is reported from Sayyiduna Ali (Allah be pleased with him) that he was reluctant to ask the Messenger of Allah regarding the issue of Khilafah, as he feared of it not being given to him (Sahih al-Bukhari). If the statements of the Messenger of Allah at Ghadir Khum were sufficient for him to be the rightful Khalifah, he would never have been reluctant.

This is the reason why all the Companions (including Sayyiduna Ali) rightfully handed the Khilafah over to Sayyiduna Abu Bakr and then Sayyiduna Umar and then Sayyiduna Uthman (Allah be pleased with them all).

In conclusion, the incident of Ghadir Khum merely mentions the virtues of Sayyiduna Ali (Allah be pleased with him), and as mentioned previously, the Shi’as normally in order to support their claims use those narrations that mention merely the Virtues of Sayyiduna Ali (Allah be pleased with him).

This is just a brief mention of the issue. For more details, one may refer to the Arabic works such as al-Awasim min al-Qawasim of Qadhi Abu Bakr ibn al-Arabi, Minhaj al-Sunnah by Ibn Taymiyya, al-Sawaiq al-Muhraqa by Ibn Hajr al-Haytami and others.

And Allah Knows Best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK


The religion of Shiism is based on five fundamental principles (Usool) while Islam is based on three Usool. Usool (the Roots) refer to those fundamental doctrines which constitute the foundations of Deen. In the unanimous opinion of all – both Shiahs and Sunnis — rejection of anyone of the Usool constitutes kufr. Any person who denies any one of the Usool is termed a Kaafir (unbeliever) according to both the Shiahs and Sunnis. The five Usools according to Shiism are: Tauheed, (belief in the Unity of
Allah Taala), Risaalat or Nubuwwat (Belief in the Ambiyaa), Imaamat (Belief in the Imaams), Adal (Belief in the doctrine of compulsory justice – that Allah Taala is compelled to act in accordance with justice as understood by the Shiah religion), and Aakhirah. According to Islam, the three Usool of Deen are Tauheed, Risaalat and Aakhirah.
The widely divergent paths and attitudes between the Shiahs and the Sunnis can be well understood when this great disparity in the fundamental basis in their respective religions is studied. Since the Sunnis reject two of the Shiah roots as being utterly baseless and concoctions, it is clear that all Sunnis in terms of the Shiah religion are Kaafir.
This fact is explicitly proclaimed by Shiah authorities. Of the five fundamental principles of the Shiah religion, the doctrine of Imaamat is considered of greater importance than Rislaalat. Thus the Shiah religion accords greater importance and greater rank to those whom it regards as its Imaams. Some Shii references will be cited here to indicate the high rank and vital importance which Shiahs bestow to their Imaams. In fact, the importance Shiahs accord to their Imaams eclipses the ranks of the Ambiyaa. In the Shii book of theology, Usoolul Kaafi of Kulaini, the following teachings of Shiism are recorded regarding the doctrine of Imaamat: « The Hujjat (Proof) of Allah is not established over His creation without the medium of an Imaam from whom the inner knowledge of Allah is acquired. « If the earth remains without an Imaam it will be annihilated. « If the Imaam is removed from earth for even a moment, it (the earth) will churn with its inhabitants like the ocean churns with its waves. « A man cannot be a believer unless he recognises Allah, His Rasool, all the Imaams and the Imaam of his age. « Whoever denies the Imaam is like a person who denies the recognition of Allah and His Rasool. « Whoever recognises (accepts and acknowledges) us (the Imaams) is a Mummin and whoever denies us is a Kaafir.
« Obedience to the Imaams is Fardh (compulsory) like the obedience to the Rasools.
« The Imaams possess all the knowledge which was bestowed to the Malaaikah, the Ambiyaa and the Rusul.
« Allah Taala has a special kind of knowledge from which He bestows to the Imaams exclusively. « When Allah Taala commences with anything of His special type of knowledge, He presents it to the Imaams.
« The entire earth belongs to the Imaam.
« The entire earth and the Hereafter belong to the Imaam. He places it as he pleases and gives it to whomever he pleases.
The differences between Islam and Shiism are numerous and wide. A study of Shiism will conclusively establish that the type of reconciliation between Islam and Shi`ism called for by those who are not versed in the Shariah, is quite impossible. The difference on just this one issue of Imaamat is so vast and extreme that the gap between the two groups – Shiahs and Sunnis – can never be bridged. The Sunnis follow the Path of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah, while the Shiahs are astray plodding the path of baatil and kufr. The only way in which Islam can reconcile with those who have gone astray is by their renunciation of dhalaal (error and deviation) and kufr. There is no other way.

The Shia Betrayed Imam Hussain – A Treacherous Murder Turned Into a Romanticized Sacrifice

Islam Reigns

The Rafida usually blame Sunnis for the martyrdom of Imam Hussain (radhiyallahu anhu), but their lies are exposed from testimonies of the Ahlul Bayt and Imam Hussain himself, that the Shia’s were the ones who betrayed them, following are just two testimonies from their own books which completely exposes the lie of the Rafida:

Undoubtedly, Yazid and his cursed army led by Ibn Ziyad are not innocent of the blood of al-Husayn (alayhisalam), however, what is interesting to note is that the Ahlul-Bayt  place the responsibility of the murder of al-Husayn (alayhisalam) and whoever was with him upon the Shia.

The Ahlul-Bayt (alayhisalam) invoked Allah against the Shia and described them as “Taghuts of this Ummah, the remnants of the factions and the throwers of the Book (behind their backs)” and they added to this with their saying, “May the curse of Allah be upon the wrongdoers.” For this reason…

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