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(1)     Al Kafi fi l-Usul, transmitting from Ayan al Shia, vol. 1 pg. 136. If making mistakes goes contrary to your perception of Caliphate and Imamah, then know that your own leaders had made mistakes which they themselves attested to. Those reports can be found in your most sacred of texts.

(2)     We have intentionally mentioned the amount of pages, so that the physiological state of the author be known. Physiologists state, “Liars are not able to address a matter directly as they know the weakness and the lies that they are trying to conceal. Thus they go back and forth in an attempt to conceal the lies. As for he who is truthful, he has no need for all of this (beating around the bush), rather he heads straight into the topic.”

(3)     If only Ustadh were just and had sincerely studied the books of Rijal, he would have found that three thirds of his Madhhab is baseless. Most of it based on fictitious stories and imported concepts, which were transmitted by none other than liars and imposters regarding who their own leaders and Imams complained about. Al Kashshi transmits from Imam Abu Al Hassan al Rida, “Banan used to attribute lies to ‘Ali ibn al Hussain and Allah made him experience the heat of the sword. Mughirah ibn Sa’id used to attribute lies to ‘Ali ibn Jafar and Allah made him feel the heat of the sword. Muhammad ibn Bishr used to ascribe lies to the son of al Hassan, ‘Ali ibn Musa al Rida and Allah made him too taste the heat of the sword, and Abu al Khattab used to ascribe lies to ‘Ali ibn ‘Abdullah and Allah made him taste the heat of the sword.” Abu Yahya stated, “Muhammad ibn Farrat was from among the scribes and Ibrahim ibn Shaklah killed him.” (Rijal al Kashshi pg. 256)

(4)     Check his biography in the books of Rijal or the introduction of this book.

(5)     Whoever wishes to increase their knowledge on this matter should refer to our book al Shia wa al Sunnah as it is sufficient for the researcher, quenches the thirsty, and cures the ill. Furthermore, by the virtue and mercy of Allah they have not been able to pen a refutation against it.

(6)     How could the author who had appointed himself as the arbitrator in his book Kitab al Shia wa al Sunnah fi al Mizan state so audaciously, “The intellect and other textual evidences support Taqiyyah (dissimulation). Furthermore he states that it is from among those definitive matters which requires no clarity or explanation. Which intellect tells a person whose confronted by a ferocious wolf to go forward, and present himself despite being unarmed. If one were to proceed, do you not think that it would be said he committed suicide, and that he had died for no noble cause, which the intellect approves along with the Shariah and Urf. (Pg. 43) Furthermore, this Pakistani and his kind condemns the Shia for endorsing the practice of Taqiyyah (dissimulation). If only they were objective they would have understood what had driven the Imams to resort to Taqiyyah, taking into consideration the oppression they had encountered across the centuries. If only they were objective they would have been closer in practice to the legislation of Islam, which is replete with compassion and mercy. But how can they whereas they are still condemning them in addition to them having been oppressed? They continue to dance to the same tune, plucking that which remains of their choicest wine, immersed in their desires, despite the Imams, and their grievances having been long gone. This Pakistani and his kind only grieve the fact that they were not able to participate in the oppression meted out, regarding which he praises his Khalifas—the executioners, despite them living in the twentieth century, the century of freedom and equality. Their hearts and souls are still engrossed in the era of ignorance (and he who loves the actions of a people will be raised with them). May Allah have mercy on our friend Sheikh Muhammad Rida al Muzaffar who wrote in his invaluable book, Aqa’id al Imamiyyah, which we desire that every Muslim should read. So that they become acquainted with Shi’ism, their creed and principles. Also their devotedness and love for Islam and the Muslims at large. He states that our belief regarding Taqiyyah has been used by many to condemn the Imamiyyah. It is as if their thirst would not be quenched except by presenting their (Shia) heads to swords for it to be severed from the rest of their bodies. In an era in which it was sufficient to say that this person is a Shia and his shoulder blades would be entrusted to the enemies of the Ahlul Bayt from among the Umayyads, ‘Abbasids and ‘Uthmanis (pg. 45 and 46).”

Whose word does one accept, the leader and infallible Imam or the fallible follower?


(7)     The books on genealogy, e.g. Ansab al Ashraf, vol. 5 pg. 1 by al Baladhuri; al Muhabbar, pg. 407; Tabaqat ibn Sad, vol. 8 pg. 166; Usd al Ghabah, vol. 5 pg. 191; al Mustadrak, vol. 3 pg. 96; Muntaha al Amal, vol. 1 Ch. 9.

(8)     Maqatil al Talibiyin, pg. 202 by al Isfahani; Nasikh al Tawarikh, vol. 6 pg. 534; Nasab Quraysh, vol. 4 pg. 114; al Maarif, pg. 93; Tabaqat, vol. 8 pg. 348.

(9)     Is there any clearer indication that the Ahlul Bayt was pleased with ‘Uthman radiya Llahu ‘anhu when he passed away? If not then how does one explain these intermarriages and close relations? Is there any objective person who would contemplate or are there locks on their hearts?

(10)  Yes, the very same Marwan ibn al Hakam who the Shia makes a point of cursing, when speaking about the oppressed and martyr and leader, ‘Uthman ibn ‘Affan. It is Marwan’s son who got married to the daughter of ‘Ali radiya Llahu ‘anhu.

(11)  Nasab Quraysh, pg. 52, under the heading: Dhikr Awlad al Hassan al Muthanna; Jamharat Ansab al Arab, pg. 108, under the heading: Dhikr Awlad Marwan ibn al Hakam.