Hutba ash-Shiqshiqiyah

In our previous articles we have already questioned authenticy of one of the main shia texts, Hutba ash-Shiqshiqiyah from Nahjul Balagha. (1,2)

And praise to Allah, that for all unbiased people became clear fact that this Hutba doesn’t contain any sound chain in any shia book.

This time I’d like to raise sound question regarding text of that report.

Supposedly Ali said:

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats.

Here Ali described situation after the death of Uthman.

Uthman died in 34 h. At this time Hasan and Husayn were approximately 32 years old.

Is it not strange that they supposedly were almost crushed during people pledge of allegiance to Ali?

Because from text of hutba it seems like talk is about two little children. And not two mature people.

Faces of Nasrullat – Tyranny is bad, as long as it not shia one.

 

Following are excerpts from a Syrian political satire, titled “It’s a Goat, Even If It Flies,” posted on the Internet on August 13, 2011. The presenter is wearing a mask in order to protect her relatives living in Syria.  Continue reading

Hadith “my sunnah and that of the rightly-guided caliphs”. part #4

First 3 parts (1,2,3)

It was narrated by ibn Abu Asim in his “Sunnan”:

47 – حدثنا الحوطي ، ثنا الوليد بن مسلم ، عن عبد الله بن العلاء بن زبر ، عن يحيى بن أبي المطاع ، قال : سمعت العرباض بن سارية يقول : سمعت رسول الله صلى الله عليه وسلم يقول : « من بقي بعدي منكم فسيرى اختلافا شديدا ، فعليكم بسنتي وسنة الخلفاء الراشدين عضوا عليها بالنواجذ

Irbad ibn Sariyah  – Yahya ibn Abi Mataa – Abdullah ibn Al-Ala ibn Zabur – al-Walid ibn Muslim – al-Huti.

1) Ibn Abi Mataa was saduq, but as said Duhaym his reports from Irbad are disconnected. (Taqrib 7649)

2) Abdullah ibn al-Ala was thiqat. (Taqrib 3521)

3) Walid ibn al-Muslim al-Qurashi. Thiqat, but done a lot of irsal and tadlis. (Taqrib 7455)

4) Abu Muhammad Abdulwahab ibn Najahat al-Huti was thiqat. (Taqrib 4264)

The celebration of Omar Al-Farooq’s [RAA] death in London by the Zindeeq “Yasir Al Habib”

We have been informing you just recently about a Zindeeq called Yasir Al Habib (also known as Khaseer Al Khabeeth) ->Mujahidin of the Islamic state of Iraq announced their aim to slaughter Yasir Al Habib

In 2010 he became pretty famous around the (arab) speaking Islamic world for CELEBRATING the death of the wive of the Prophet -peace be upon him- Aaisha – radiyallahu anha-. After some rumour that the Zindeeq died (probably spread by himself and his followers to keep people busy with him and the spotlight on him) in a car accident, he re-appeared (unlike his one-eyed saviour who is hiding in the cave of Jamkaran/Qom i.e. DAJJAAL nor the REAL Muslim Mahdi) just recently and celebreted in a city with a MASSIVE presence of Sunnah Muslims, in London/UK the death of Omar Al-Farooq -radiyallahu anhu- and the victory his Omar’s  murderer, Abu Lo Lo the Persian MAJOOSI.(Zoroastrian!)

Continue reading

Omar Bakri (Fustuq) revealed his true face

Unbelievable that some people actually take their DEEN from this Jahil Kharijite (No joke!).


Still any doubts about the rotten agenda of these people who gave the worst image possible to Al-Islaam in the UK and around the world? More exposition of these deviant chameleons here:
A critical study of “Al-Muhajiroun”

(Btw one of their figure heads is known to make Takfir on Shaikh Bin Baaz rahimahullah. It is Anjem Choudry the non-arabic speaking (!) Judge of a Sharia court! What a joke indeed.)

 

Qiraat of shia scholars #1. Shirazi

Presenting to you Quran recitation from known shia ayatolla with thouthands followers Nasir Makarem ash-Shirazi

I thought my Arabic is bad. But after I watched this short clip, I understood that there is worse. This person is issuing fatwas, leading prays, he dedicated his life to learn. And he can’t read Quran in proper way.

Need a favour

Salam alaikum wa rahmatullah wa barakatu.
Need a favour.  I have an appointment that could solve one of the main problems in my life. Sorry for bothering you, if it’s possible just please pray for me when you can.
Jazak Allah khayran.

I would delete this soon.

Wisdom – shia version.

Prepared by brother Tripoly sunni. Arranged by us.

Kulayni narrated in his “Usool Al Kafi” the book of “Fadl al Ilm” the chapter “Ikhtilaf al hadith” 1/68:

جعلت فداك، أرأيت إن كان فقيهان عرفا حكماً من الكتاب والسنة، ووجدنا أحد الخبرين موافقاً للعامة والآخر مخالفاً لهم، بأي الخبرين يؤخذ؟ قال: ما خالف العامة ففيه الرشاد. فقلت: جعلت فداك، فإن وافقهما الخبران جميعاً؟ قال: ينظر إلى ما هم إليه أميل، حكامهم وقضائهم، فيترك ويؤخذ بالآخر

Ja’afar bin Muhammad was asked: May I be sacrifice for you, If two scholars(faqihs) extract a ruling from the Quran and the sunnah and we have two proofs, one proof is in agreement with the mainstream muslims (Ahlul Sunnah) and the other proof contradicts what they believe, which proof do we take?
Imam said: take what contradicts the mainstream muslims because in it you will find guidance.
He said: May I be sacrifice for you, what if both proofs agree with the beliefs of the mainstream muslims? Imam replied: then you need to check which of the two they lean towards the most and leave it and take the other. (Majlisi in “Mirat” said hadith is muwathaq).

Ibn Babaweih al Qummi wrote in his book “Uyun akhbarul riza”:

حَدَّثَنا عَلِىِّ بْنِ أَحْمَدِ بْنِ عَبْدِ اللَّه بْنِ أَحْمَدِ بْنِ أَبي عَبْدِ اللَّه البَرْقِي وَمُحَمَّدِ بْنِ‏البَرْقِي وَمُحَمَّدِ بْنِ عَلِى ماجِيلوَيْه وَمُحَمَّدِ بْنِ عَلِىِّ بْنِ هاشِم وَعَلِىِّ بْنِ عِيسَى المجاور رَضِيَ اللَّهُ عَنْهُمْ قالُوا حَدَّثَنا عَلِىِّ بْنِ مُحَمَّدِ بْنِ ماجِيلوَيْه، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ خالِد، عَن أَحْمَدِ بْنِ مُحَمَّد السَيّاريُّ، عَن عَلِىِّ بْنِ أَسْباط قالَ قُلْتُ لِلرِّضا عَلَيْهِ السَّلامُ قَالَ قُلْتُ لِلرِّضَا عَلَيْهِ السَّلامُ يَحْدُثُ الأَمْرُ لا أَجِدُ بُدّاً مِنْ مَعْرِفَتِهِ وَلَيْسَ فِي الْبَلَدِ الَّذِي أَنَا فِيهِ أَحَدٌ أَسْتَفْتِيهِ مِنْ مَوَالِيكَ قَالَ فَقَالَ‏ عَلَيْهِ السَّلامُ ائْتِ فَقِيهَ الْبَلَدِ فَاسْتَفْتِهِ فِي أَمْرِكَ فَإِذَا أَفْتَاكَ بِشَيْ‏ءٍ فَخُذْ بِخِلافِهِ فَإِنَّ الْحَقَّ فِيهِ.

28-10 Ali ibn Ahmad ibn Abdullah ibn Ahmad ibn Abi Abdullah al-Barqi, Muhammad ibn Musa al-Barqi, Muhammad ibn Ali Majiluwayh, Muhammad ibn Ali ibn Hashem and Ali ibn Isa al-Mojawir – may God be pleased with them – narrated that Ali ibn Muhammad Majiluwayh quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of Ahmad ibn Muhammad al-Sayyari, on the authority of Ali ibn Asbat, “I told Al-Reza (s), ‘There are times when I must know the decree on an issue which arises, but I am in another town where none of your followers are present from whom to ask.’ The Imam (s) said, ‘Go to that town’s jurisprudent and present your question. Act against whatever he decrees since that is the right thing to do.’”

In his “Risalat al Ta’adul wal Tajreeh” Khomayni quoted one from their masoom saying:

ما أنتم على شيء مما هم فيه، ولا هم عليه شيء مما أنتم فيه، فخالفوهم فما هم من الحنيفية على شيء

“You (shia) are on nothing of what they (Sunnies) are on nor are they on anything you are on, so do the opposite of what they do…”

And in same work he quoted answer of Jafar on question:

يرد علينا حديثان: واحد يأمرنا بالأخذ به، والآخر ينهانا عنه، قال: لا تعمل بواحد منهما حتى تلقى صاحبك فتسأله. قلت: لا بد أن نعمل بواحد منهما. قال: خذ بما فيه خلاف العامة

We come across two hadiths, he orders us to follow one and leave the other. He said: “Don’t work with any of the two until you meet your friend and ask him”. I (narrator) said: “I have to choose one and work with it”. He said: “Take the one which contradicts the mainstream Muslims (Sunnies) and work with it”.

In conclusion of his risala, Khomayni (may Allah illuminate his grave with fire) said:

فتحصل من جميع ما ذكرنا من أول البحث إلى هنا أن مرجح النصوص ينحصر في أمرين: موافقة الكتاب والسنة، ومخالفة العامة

So in conclusion to everything we mentioned since the beginning of our research until here, That the acceptance of Hadiths is limited to two things:
1-Quran and Sunnah.
2-Its opposition to what the mainstream Muslims believe.

One of the main shia books  “Fusul al muhimma” (by Amili)  has such chapter inside:

باب عدم جواز العمل بما يوافق العامة وطريقتهم

“Chapter of impermissibility of working with whatever agrees with the mainstream Muslims and their methods”

Let us see some ahadeth from it:

[ 876 ] 5 – فمن ذلك قول الصادق ع في الحديثين المختلفين: اعرضوهما على اخبار العامة فما وافق اخبارهم فذروه وما خالف اخبارهم فخذوه

From as-Sadiq, when he was commenting upon two different ahadeth, he said: Compare them with the Hadiths of the mainstream muslims and whatever agrees to their hadiths then leave it and whatever opposes them then take it.

Other saying attributed there to masoom:

[ 877 ] 6 – وقوله ع: إذا ورد عليكم حديثان مختلفان فخذوا بما خالف القوم

If you come across two conflicting hadiths then take whichever opposes the mainstream Muslims.

[ 878 ] 7 – وقوله ع: ما خالف العامة ففيه الرشاد.

Whatever disagrees with the mainstream Muslims then in it is guidance.

[ 879 ] 8 – وقوله ع: خذ بما فيه خلاف العامة

Take what opposes the mainstream muslims.

[ 881 ] 10 –  والله ما جعل الله لأحد خيرة في اتباع غيرنا، وإن من وافقنا خالف عدونا، ومن وافق عدونا في قول أو عمل فليس منا ولا نحن منه

By Allah,  Allah has not made any goodness in following anyone other than us. Whoever agrees with us must disagree with our enemies and whoever agrees with our enemy in any saying or action then he is not from us nor are we from him.

[ 882 ] 11 – وقول العبد الصالح ع في الحديثين المختلفين: خذ بما خالف القوم و ما وافق القوم فاجتنبه

Regarding two different ahadeth: Take that which opposes them, and that which agrees with them avoid it.

[ 883 ] 12 – وقول الرضا ع: إذا ورد عليكم خبران مختلفان فانظروا إلى ما يخالف منهما العامة فخذوه وانظروا إلى ما يوافق اخبارهم فدعوه.

Al Redah (alaihi salam) said: If you come across two conflicting news then look for what opposes the mainstream Muslims and work with it and abandon that which agrees with them.

[ 884 ] 13 – وقول الصادق ع: والله ما بقى في ايديهم شئ من الحق إلا استقبال الكعبة فقط.

And from as-Sadiq: By Allah nothing of the truth remains in their hands except facing the direction of the Ka’abah. (something similar was authenticated by Sayed Jafar al-Murtada in “Saheeh min as-sirah” p 145)

Shaikh of rawafidh, which they nick names as-Saduq in his book “Ilal ash-sharae” (2/532) entitled chapter in following way:

العلة التي من أجلها يجب الأخذ بخلاف ما تقوله العامة

“The reason why one should take what opposes the mainstream muslims”

First hadith from it:

1 حَدَّثَنَا أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَبِي إِسْحَاقَ الْأَرَّجَانِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَدْرِي لِمَ أُمِرْتُمْ بِالْأَخْذِ بِخِلَافِ مَا تَقُولُ الْعَامَّةُ فَقُلْتُ لَا نَدْرِي فَقَالَ إِنَّ عَلِيّاً ع لَمْ يَكُنْ يَدِينُ اللَّهَ بِدِينٍ إِلَّا خَالَفَ عَلَيْهِ الْأُمَّةُ إِلَى غَيْرِهِ إِرَادَةً لِإِبْطَالِ أَمْرِهِ وَكَانُوا يَسْأَلُونَ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الشَّيْ‏ءِ الَّذِي لَا يَعْلَمُونَهُ فَإِذَا أَفْتَاهُمْ جَعَلُوا لَهُ ضِدّاً مِنْ عِنْدِهِمْ لِيَلْبِسُوا عَلَى النَّاسِ‏

Abu Abdullah (alaihi salam) said: “Do you know why we order you to take that which opposes the mainstream muslims?” I said: I don’t know. He said: “Because Ali (alaihi salam) used to worship his Lord with things that the nation (Mainstream muslims) used to then oppose in order to ruin his caliphate, they used to ask Ameer al Mumineen(Ali) (alaihi salam) about things which they did not know and if he offered his fatwa then they would oppose it with something of their own to misguide the people.

In the book “Al Tahqeeq fi Nafi al tahreef An al Quran al Shareef” by Ayatullah Ali al Milani, in the second chapter, you can read:

ويذكر ثقة الإسلام -كما يقولون- محمد بن يعقوب الكليني في مقدمة كتاب الكافي بأنه أعتمد نقطتين أساسيتين في تصحيح الأحاديث وتضعيفها وهما:
الأولى: ما وافق القرآن فهو صحيح، وما خالفه فهو ضعيف.
الثانية: ما وافق العامة فهو ضعيف، وما خالفهم فهو صحيح.

And thiqat al islam Muhammad ibn Ya’aqoob al Kulayni has mentioned in the introduction of his book that he adopted two main points in order to verify the sahih of the hadiths and the weak ones:
Firstly: Whatever agrees with the Quran is sahih, whatever disagrees with it is weak.
Secondly: Whatever agrees with the mainstream muslims is weak, whatever opposes them is sahih.

 

– end –

Thus we see that the twelvers (rafidah) are doing their best to unite the muslims by opposing us in everything we do… So next time Mr.Twelver Shia when you find yourself in a sunni country and you want to know the ruling for adultery remember to ask a sunni faqih and then do the exact opposite of what he tells you… in it is guidance.

 

Rajm (stoning) in shia ahadeth.

Salam alaikum.

We have seen many shias accusing us in the belief in the tahrif of Quran. One of their main so called evidence, is narrations about verse of Rajm in the Quran. We have already talked in the details about naskh-at-tilawa, the one that almost all modern shias mix with tahrif. See this article. Reply to shia in question of naskh-at-tilawa

However below you would see direct references to shia books, where their masoom aimma accepted that verse of stoning indeed was in the Quran.

Muhammad Yaqub Kulayni narrated in “Kafi”  (7/177), and it was authenticated by Majlisi:

وبإسناده، عن يونس، عن عبد الله سنان قال: قال أبو عبد الله عليه السلام: الرجم في القرآن قول الله عزوجل: إذا زنى الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة

And by his isnad from Yunus from `Abdullah b. Sinan. He said: Abu `Abdillah عليه السلام said: Stoning in the Quran is His, `azza wa jalla, saying “When the shaykh and the shaykha have fornicated then stone them decidedly for they have carried out lust.”

It was also narrated by as-Saduq in “Ilal ush sharae” (2/540):

14 – حدثنا محمد بن الحسن عن الحسن بن الحسن بن أبان عن اسماعيل بن خالد قال: قلت لابي عبد الله عليه السلام: في القرآن الرجم؟ قال: نعم، قال الشيخ: والشيخ إذا زنيا فارجموهما البتة فانهما قد قضيا الشهوة.

And by him in “Man la yahduruhul faqeh” (4/26):

4998 وروى هشام بن سالم، عن سليمان بن خالد قال: ” قلت لابي عبد الله (عليه السلام): في القرآن رجم؟ قال: نعم، قلت: كيف؟ قال: ” الشيخ والشيخة فارجموهما البتة فإنهما قضيا الشهوة “

By shaykh Toose in “Tahzib al-ahkam” (8/195):

(684) 43 الحسين بن سعيد عن ابن أبي عمير عن حماد عن الحلبي عن أبي عبد الله ع قال : إذا قذف الرجل امرأته فإنه لا يلاعنها حتى يقول رأيت بين رجليها رجلا يزني بها وقال: إذا قال الرجل لامرأته لم أجدك عذراء وليس له بينة يجلد الحد ويخلى بينه وبين امرأته وقال : كانت آية الرجم في القرآن (والشيخ والشيخة فارجموهما البتة بما قضيا الشهوة) قال: وسألته عن الملاعنة التي يرميها زوجها وينتفي من ولدها ويلاعنها ويفارقها ثم يقول بعد ذلك الولد ولدي ويكذب نفسه قال : أما المرأة فلا ترجع إليه أبدا وأما الولد فاني أرده إليه إذا ادعاه ولا ادع ولده ليس له ميراث ويرثالابنالأب ولا يرث الأب الابن يكون ميراثه لأخواله وان لم يدعه أبوه فان أخواله يرثونه ولا يرثهم وان دعاه أحد يا بن الزانية جلد الحد

And by him in “Tahzib al-ahkam” (10/3) and in “Tibyan” (1/13, quoted from Tibyan):

والثاني – ما نسخ لفظه دون حكمة كآية الرجم فان وجوب الرجم على المحصنة لا خلاف فيه والآية التي كانت متضمنة له منسوخة بلا خلاف وهي قوله : ( والشيخ والشيخة إذا زنيا فارجموهما البتة فإنهما قضيا الشهوة جزاء بما كسبا نكالا من الله والله عزيز حكيم )

It was also narrated by Hurr al-Amili in “Wasail ush shia” (22/437, and 28/62,67 ):

28976) 3 – وبإسناده، عن الحسين بن سعيد، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبد الله (عليه السلام) في حديث قال: إذا قال الرجل لامرأته: لم أجدك عذراء وليس له بينة قال: يجلد الحد ويخلى بينه وبين امرأته، وقال: كانت آية الرجم في القرآن والشيخ والشيخة فارجموهما البتة بما قضيا الشهوة.

And others

Our discussion board

Salam alaikum.

I am still not sure whether it’s good idea or not, but anyway, want to present to you our new board.

http://gift2shias.myfreeforum.org/index.php

It’s touchstone, I am pretty sure that there a lots shias without brains, and they would try to spam that board, so if there would be civil debates, without any kind of abuses, we would run it. In other case, board would be closed. We are receiving  enough threats, and abusive letters here.

Don’t swear by anyone except by Allah

Salam alaikum.

In shariah it’s well known, that it’s prohibited to swear by anyone or anything except Allah.

Umar bin Al-Khattab (May Allah be pleased with him) narrated that Allah’s Messenger(sallalahu alaihi wa ala alihi wa sallam) said: “Whoever swears by other than Allah has disbelieved or committedShirk.” [At-Tirmidhi graded this Hadith as Hasan (fair) and Al-Hakim has graded it Sahih (sound)].

Ibn Mas’ud (May Allah be pleased with him) said: “To swear by Allah while lying is more loved by me than to swear by other than Him while speaking truth.”

Imam Nawawe dedicated separate chapter on this in his book “Riyad as salihin”.

Shia scholar famous Mirza Hussain Noore Tabarsi in his book “Mustadrak al-wasail” (vol 6, p 50) narrated:

[ 19109 ] 5 – وروي عنه (صلى الله عليه وآله)، أنه قال: من حلف بغير الله فقد أشرك

And it was reported from him (sallahu alaihi wa ali) that he said: “Whoever would swear by other than Allah committed shirk”.

And he also narrated (vol 6, p 64):

[ 19165 ] 3 – وعنه (صلى الله عليه وآله)، قال : “من حلف بغير الله، فقد كفر وأ شرك

And from him (sallahu alaihi wa alihi) that he said: “Whoever swear to someone other than Allah, he committed kufr or shirk”

Kufr of ayatollat Saanei

Interview of Grand Ayatollat Saanei.

Question: what is your attitude in general towards non-Muslims?
Are their good deeds acceptable by God?
Answer: I am of the opinion that the outcome of good deeds and eschewing evils according to one’s understanding will be paradise. Regardless of the religion they practice, owing to the fact that they are convinced by the righteousness of their ideology without the slightest doubt, they get what they deserve. God says: ‘Good deeds will be rewarded ten times as much as they deserve, and evildoers will be given punishment which fits the evil; You shall not be unfairly treated.’
According to Molla-Sadra, paradise inevitably evolves from spiritual development.
In some Quranic verses, faith is a vital prerequisite for paradise, which I interpret it, as sincere belief in the goodness of one’s deeds not belief in God. Strong belief is associated with the mental serenity, and it contributes to spiritual development. However, someone with a sense of being under compulsion can never be consistent in doing good deeds and improve.
Neither identification nor label, i. e. Christian, Muslim, or Buddhist is the requirement for paradise, but indeed good deeds are. An agnostic involved in his skepticism can not believe in God or prophet. Neither do Christians put trust in Prophet Mohammad. It would be utterly inconceivable if God called for a particular identification on the Doomsday. Would it be unfair?
Quran says reassuringly: “God shall not be unfair to any of his creatures.”
Similarly, evil doing mortifies human soul, which will result in hell. It makes no difference which religion or belief you have, but which deeds you perform. If doubt is cast upon the authenticity of his ideology, one has to seek the truth; other wise he is guilty of laxity.