Faithful shia beliver

as Salam alaykum, we all know famous report from Imam Muslim that used by criteria by all shias. Whoever loves Ali, he is believer, whoever hates him – hypocrite. Basing on this report rafidah (upon them what they deserve) making takfir on each and everybody who opposed hz Ali.  Continue reading

Hadith of Ghadir Khumm [A Sunni Perspective]


It is impossible to discuss the Hadith of Ghadir Khumm without first understanding the specific context in which the Prophet (صلّى الله عليه وآله وسلّم) said what he said. This is a general rule of thumb pertaining to the Islamic canon as a whole: it is important to know the background in which a Quranic verse was revealed or a certain Hadith was said.

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If not Ali, Umar would perish?


Shaykh, allama of Yemen, Muqbil ibn Hadi al-Wadi was asked:

 ما صحت حديث : ” لولا علي لهلك عمر ” ؟

What is authenticity of hadith “If not Ali, Umar would perish”?

He answered:

هو ما يثبت ، يستشهد به النحويون ، لولا علي لهلك عمر ، لكنه لا يثبت بارك الله فيكم .

It is not proven, grammarian use to cite: If not Ali, Umar would perish. But this (report) isn’t established (proven). Barakallahu fikum.


‘Praying is better than sleep’ (al-salaatu khayrun min al-nawm) – in Shia books

Here are some narrations from Shia books, that would be authenticated according to the standards of most Shia scholars, nevertheless be assured that the Rafidah will reject them. It’s stil a good blow to them (also check the links on the bottom of the post).

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Hayyaa ‘alaa Khayr Al-‘Amal – An abondened Sunnah, removed by Omar?

That’s what the Shia claim, the very Shia who included accursed and hideous innovations into their Adhan (see HERE>>>), these Rafidah have the audacity to accuse the Ahl Al-Sunnah of Bid’ah! The people who are drown in Bid’ah and heresies dare to use to word Bid’ah! What an oxymoron indeed. They argue that it was (as their usual claim) Omar Al-Farooq (رضي الله عنه) who removed it from the Adhan because ‘he disliked it’. They also sometimes argue based on a few narrations from some of the Salaf who used to say the phrase (‘Hayya ‘alaa khayr ..’) in the Adhan. So what’s the truth? Did Omar removed it? Did anyone removed it? Are the deeds of the Salaf (if we asume that some really used to say that phrase), even from the Sahaba evidence enough (if in contradiction to what the Prophet صل الله عليه و على آله و سلم taught)?! Let’s find that out, Insha’Allah.

The Rafidah say:

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Combining prayers

Taken from:

A Response to “Peshawar Nights”. Introduction   Chapter One

After having the Nawab ask him the reason for the Shi‘ah combining prayers, Shirazi introduces this phenomenon into the discussion. The Hafiz is made to offer the explanation that the Nabi sallallahu ‘alayhi wasallam combined prayers only in extraordinary situations, like when he was on a journey, or due to rain, and that he always offered his prayers separately when he was at home.

In refutation of this explanation, Shirazi cites a hadith of Ibn ‘Abbas radiyallahu ‘anhuma in which it is reported that Rasulullah sallallahu ‘alayhi wasallam combined the Zuhr and ‘Asr, and Maghrib and ‘Isha prayers while in residence. Here Shirazi has used a creative method of citation. The hadith he cites is in reality one single hadith. However, he boldly states that “many ahadith confirm this fact”. Then, in order to show just how many ahadith confirm this fact, he quotes the hadith of Ibn ‘Abbas several times from a number of different sources. By mentioning the various chains of narration up to Ibn ‘Abbas radiyallahu ‘anhuma, even going to the extent that “Imam Muslim quotes a number of ahadith on the issue”, Shirazi deceitfully tries to create the impression that there exists a multitude of ahadith that prove the combining of prayers in residence. The fact of the matter is that there is only one hadith,which is that of Ibn ‘Abbas radiyallahu ‘anhuma, which happens to be narrated from Ibn ‘Abbas by a number of his students. The careful reader will not fail to notice that each “separate” hadith cited by Shirazi ends with Ibn ‘Abbas radiyallahu ‘anhuma, and even the corroboration by Abu Hurayrah radiyallahu ‘anhu is part of Ibn ‘Abbas’ hadith, and not technically an independent hadith.

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The hadeeth “There is no Mahdi except ‘Eesa” is not saheeh

Praise be to Allaah.

This hadeeth was narrated by Ibn Maajah in his Sunan (4039).

Almost all the muhadditheen (hadeeth scholars) are agreed that this hadeeth is da’eef (weak)”

It was classed as da’eef by al-Bayhaqi, al-Haakim, Shaykh al-Islam Ibn Taymiyah in Manhaaj al-Sunnah (8/256), and Ibn al-Qayyim in al-Manaar al-Muneef (p. 148).  Continue reading

Shia Narrators in Sunni Hadiths are Not Twelvers

Bismillah Alrahman Alraheem,

I am sure that you are already aware that much has been written by Twelver scholars about the reliance of Sunnis on Shia narrators. Of course, you are most likely also aware that the typical Sunni response is that there are no evidences that these Shias are Twelvers, but rather, are political Shias, that preferred Ali to Uthman, or were those that were critical of the people of Al-Shaam. However, neither of the two sides, in my opinion, have brought sufficient evidence to back up either claim, even though the burden of proof is upon the Twelvers of today.

In this post, I share a few examples that will be sufficient in proving that there is no reason to believe that when Sunni scholars used terms like “shi’ee” or “rafidhee” that they were not referring to Twelvers. Continue reading

Athar: Did Ali cursed Anas?


Salam alaikum, in the net at famous sites of heretics, you would see such claim against companions:

When Ali said to Anas: “Why don’t you stand up and testify what you heard from the Messenger of Allah on the day of Ghadir?” He answered, “O Amir al-Mumineen! I have grown old and do not remember.” Thereupon Ali said: “May Allah mark you with a white spot (of leprosy; Alphosis) unconcealable with your turban, if you are intentionally withholding the truth.” And before Anas got up from his place he bore a large white spot on his face, Thereafter Anas used to say, “I am under the curse of the righteous servant of Allah.”

They gave as a reference 3 books.

This athar isn’t saheeh or hasan, but it is weak.

First of all we don’t know where did these misguided quoted this version from! Because neither in Hilliyatul Awliyah, nor in Musnad of Imam Ahmad, doesn’t stated that this person which was cursed by Ali, was Anas. In Hilliyatul Awliya it comes in the volume 5/pages 26-27, without naming Anas, and in Musnad (#964. thk: Arnawut) where stated that 3 person didn’t say that they remember such words, and Ali prayed against them. And again no names.

Second.  Chain in Hilliya weak due to uncertainty in narrator which suppose to hear this from Ali – Umeyrat ibn Sad al-Hamadani. Yahya al-Qattan noticed that this man wasn’t from those who relied upon. (see Mizanul itidal 3/298).

In Musnad this hadith come in the additions of Abdullah, and chain is also weak due to uncertainty of Walid ibn Uqba and Simak ibn Ubayd.

Thirdly, even in Maaref of ibn Qutaiba stated that author said regarding this report that it has no base.

InshAllah would be updated.

Yasir al-Habis and Islam of Abu Bakr (r.a)

I was browsing the site of maloon Yasir al-Habis, and seen him using the report from Tareeh at-Tabari in his attempt to proof that Abu Bakr wasn’t the first one who accepted Islam, or at least amongst the first.

First of all this maloon rafidi said:

وأن أبا بكر لم يسلم إلا متأخرا قبل الهجرة بقليل

Abu Bakr didn’t accept Islam except (in the) late (time) close before hijra.

Let us see evidence of this cursed rafidi in his this claim! Continue reading