The Muhaddithin and Fuqaha’ of the Shia

BACK Return to Table of contents

 

The Muhaddithin and Fuqaha’ of the Shia

 

You have read the words of the leading exegetes among the Shia, those who so often vilify, curse, and slander, who passed judgments of apostasy upon the Sahabah of Muhammad salla Llahu ‘alayhi wa sallam—including the noblest among them, i.e. the Khulafaʼ al Rashidin. You have also read what is contained within their books of Tafsir, which are in essence merely books of vilification and abuses, filled with slander and disparagement. Upon whom, one may ask. Upon those whom Allah subhanahu wa ta ‘ala Himself had born testimony to regarding their immaculate and untainted purity. They are those very individuals whom Allah subhanahu wa ta ‘ala had granted the glad tidings of eternal success, Jannat and His pleasure. They were none other than the Sahabah, the noble Companions and close associates of the Prophet salla Llahu ‘alayhi wa sallam. They were his direct students and subjects, those who lived with him, pledged allegiance to him, helped and assisted him, those who migrated for his cause and even parted with their relatives, dear ones, children, wealth, homes and beloved cities for his sake. They followed the light which was revealed to him, fought valiantly under his banner, and were prepared to sacrifice everything valuable upon a mere gesture from him. They carried his banner after him, striving to reach even the mountain tops, and did not halt until they had taken it far beyond the seas. They were al Siddiq, al Faruq, Dhu al Nurayn radiya Llahu ‘anhum; those whom the Ahlul Bayt had greatly appreciated as they were worthy of being appreciated and revered. The Ahlul Bayt praised them and went to great lengths to honour them. They were those whom the Ahlul Bayt had honoured during their lifetime, and even after they had passed away. They loved them dearly and sincerely, made their examples their own objectives, and followed their methodology in treading the paths which they had once treaded.

As for the Shia, who claim to love and follow them, but do the exact opposite by clearly contradicting them by word and action, to such an extent that not a single book can be found within their literary corpus except that it is filled with the most obscene speech, as we have reproduced from those who have claimed to be the Mufassirin amongst the Shia, while in reality the science of Tafsir is completely free from their claims. Far be it that the Mufassirin resemble these people.

Their Muhaddithin and Fuqaha’ are no different to their Mufassirin. Their books, without any exception, are filled with these lies and fairy tales. They go against the Ahlul Bayt of the Prophet salla Llahu ‘alayhi wa sallam and the Ahlul Bayt of ‘Ali radiya Llahu ‘anhu in harbouring hatred towards those who loved and were dearly beloved to the Rasul of Allah salla Llahu ‘alayhi wa sallam, cursing his family members, those related to him via marriage, and his wives who are the mothers of the believers.

We will now have a close look at the position of the Mufassirin and Fuqaha’ among the Shia. As an example, we have al Kulayni, who is considered to be a leader among their Muhaddithin and Fuqaha’. He clarifies his true beliefs and brings forth that which resides within the depths of his heart while commenting upon the following verse:

حَبَّبَ إِلَيْكُمُ الْاِيْمَانَ وَزَيَّنَهُ فِيْ قُلُوْبِكُمْ

But Allah has endeared to you the faith and has made it pleasing in your hearts.[1]

 

According to his interpretation this section of the above verse refers to Amir al Mu’minin ‘Ali radiya Llahu ‘anhu, whereas:

 

وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوْقَ وَالْعِصْيَانَ

And has made hateful to you disbelief, defiance, and disobedience.[2]

 

He reports refers to the first, second, and the third Khalifah; Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum.[3]

He continues and says:

 

When the Rasul of Allah saw Taym, ‘Adi, and the Banu Umayyah[4] standing on his mimbar, he became perturbed, so Allah subhanahu wa ta ‘ala revealed verses from the Qur’an as a means of solace for him.

 

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوْا لِآدَمَ فَسَجَدُوْا إِلَّا إِبْلِيْسَ أَبٰى

And [mention] when We said to the angels, “Prostrate before Adam,” so they prostrated, except for Iblis. He refused.[5]

 

Then Allah inspired him saying, “O Muhammad! I commanded and was not obeyed, so do not become disheartened when you have commanded and you are not obeyed concerning your Wasi.[6]

 

Under the following verse he comments:

إِنَّ الَّذِيْنَ ارْتَدُّوْا عَلٰى أَدْبَارِهِمْ مِنْۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدٰى

Indeed, those who reverted back [to disbelief] after guidance had become clear to them.[7]

 

Fulan (so-and-so), Fulan, and Fulan forsook their iman and apostatised when they neglected the Wilayah of Amir al Mu’minin ‘Ali ‘alayh al Salam.

ذٰلِكَ بِأَنَّهُمْ قَالُوْا لِلَّذِيْنَ كَرِهُوْا مَا نَزَّلَ اللّٰهُ سَنُطِيْعُكُمْ فِيْ بَعْضِ الْأَمْرِ

That is because they said to those who disliked what Allah sent down [i.e. The Jews of Madinah], “We will obey you in part of the matter.” And Allah knows what they conceal.[8]

 

[He says,] By Allah! This verse was revealed concerning the two of them, i.e. Abu Bakr, ‘Umar, and those who followed them. This is the speech of Allah that was revealed to Muhammad salla Llahu ‘alayhi wa sallam via Jibril ‘alayh al Salam.[9]

 

It is also narrated that ‘Abd al Malik ibn A’yan said:

 

I asked Abu ‘Abdullah, “Inform me about the two men.”

He replied, “They have oppressed us by usurping our rights which are mentioned in the Qur’an, they have prevented Fatimah from receiving her inheritance from her father, and their oppression continues up to the present day.”

And while pointing to his back he said, “And they flung the Book of Allah behind their backs.”[10]

 

It has also been transmitted that al Kumayt al Asadi said:

 

I asked, “Inform me about the two men.”

He said, “So he grabbed hold of the pillow and tore it across his chest saying, “O Kumayt, by Allah! No vessel of blood was ever spilled, no wealth was ever taken without its right, nor was any stone lifted from another, except that they are to be blamed for it.”[11]

 

He continues to lie when he states that Hannan ibn Suwaid narrated from his father that he said:

 

I asked Abu Jafar about the two of them.

He replied, “O Abu al Fadl, concerning that which you are asking about, by Allah, no individual has ever passed away amongst us except that he died while bearing anger towards them, the elderly among us pass it along to our young through bequest. They have usurped our rights and have withheld our booty. They were the first to come after our necks and were the first to compel us in matters of din. This will only be brought to a stop when our Qaim (the Twelfth Imam) comes and our Mutakallim (spokesperson) speaks.”[12]

 

He also reports:

 

One day the Rasul of Allah salla Llahu ‘alayhi wa sallam woke up in a state of distress and sorrow, so ‘Ali inquired, “Why is it that I see you in this distressed, sorrowful state O Rasul of Allah?”

He replied, “How could I not be distressed? When last night in a dream I saw Banu Taym, Banu ‘Adi, and Banu Umayyah ascending my mimbar and driving people away from Islam.”[13]

 

It has also been narrated that Abu Jafar said:

 

The sons of Ya’qub were not Ambiya’, but they were the grandchildren of the sons of Ambiya’, and they did not leave this world except that they were successful, because they had repented and realised what they had done. As for the Sheikhayn, they have left this world without repenting and without realising what they had done to Amir al Mu’minin ‘alayh al Salam, so may the curse of Allah, the angels, and all the people be upon them.

 

Ibn Babawayh al Qummi, one of the authors of the four early canonical Shia works, who is also known as al Saduq, criticizes al Siddiq al Akbar and al Faruq al A’zam radiya Llahu ‘anhuma saying:

 

The Ansar went to Abu Bakr during the time that allegiance was being pledged to him, and they spoke to him about the matter.

‘Ali ‘alayh al Salam then told them, “The Ummah that has abandoned the words of their Prophet, and that has lied to their Rabb has unanimously accepted him. I consulted my Ahlul Bayt about the matter, but they refused even to reply and remained silent, because they knew of the deception that is found within their bosoms and the resentment that they hold against Allah, the Most High and the family of His Nabi salla Llahu ‘alayhi wa sallam, and that they wish to bring about the enmity of al Jahiliyyah. By Allah! If you do so, they will draw their swords, ready for war and fighting, just as they had done to me until they managed to overpower me. Go to that man and inform him about everything that you have heard from your Prophet salla Llahu ‘alayhi wa sallam, and do not allow him to remain in any doubt about this matter, so that it will be a greater proof against him and greater in punishment. He disobeyed his Rabb, disobeyed his Prophet salla Llahu ‘alayhi wa sallam, and has gone against his clear orders.”

Thereafter they set off and went to the mimbar of the Rasul of Allah salla Llahu ‘alayhi wa sallam. It was the day of Jumu’ah. Khalid ibn Sa’id ibn al ‘As was the first to begin showing arrogance towards Banu Umayyah, and continued doing so.

Then ‘Umar ibn al Khattab told him, “Be quiet O Khalid! You are not amongst those whose council are sought in matters, nor are you amongst those whose words are accepted.”

Khalid then replied, “You should remain silent, O Ibn al Khattab! By Allah! You know that you are speaking with a tongue that does not belong to you, and that you are abusing a position that does not belong to you. By Allah! The Quraysh know very well that I am the highest among them in esteem, the most dignified, the most beautiful in mention, and the most dependant on Allah and His Rasul salla Llahu ‘alayhi wa sallam; while you are a coward during battle, a miser during times of drought, and of a lowly origin. In fact you have nothing to boast about in front of the Quraysh.”[14]

 

Concerning Dhu al Nurayn radiya Llahu ‘anhu he says:

 

Six from among the people of the past and six from among the latter times will be kept in coffins that are in the lowest levels of Jahannam. The six from the latter times are Na’thal (‘Uthman ibn ‘Affan), Muawiyah, ‘Amr ibn al ‘As, Abu Musa al Ash’ari, and the Muhaddith forgot the names of the remaining two.[15]

 

In another part of al Khisal the following is mentioned:

 

The worst people from the past and the latter times are twelve individuals. Six are from the past and six from latter times.

 

He then named the individuals saying:

 

The son of Adam—who murdered his brother, Firoun, Haman, Qarun, al Samiri, al Dajjal. His name is among those from the past, but he will emerge among those from latter times.

The six from latter times are al ‘Ajal, i.e. Na’thal, Firoun, i.e. Muawiyah, the Haman of this Ummah, i.e. Ziyad, Qarun, i.e. Sa’id, al Samiri, i.e. Abu Musa ‘Abdullah ibn Qais because he said as Samiri told the nation of Musa, “There is no no fighting,” and lastly al Abtar, i.e. ‘Amr ibn al ‘As.”[16]

 

He also says:

 

The love and allegiance of the friends of Allah is obligatory, and disavowal of their enemies is also obligatory. They are those who have oppressed the family of Muhammad salla Llahu ‘alayhi wa sallam, those who have torn the veil, usurped Fadak[17] from Fatimah, prevented her from receiving her inheritance, and usurped her rights and the rights of her husband. They are those individuals who tried to burn her house down[18], laid the very foundations of oppression, and changed the blessed Sunnah of the Rasul of Allah salla Llahu ‘alayhi wa sallam. Disavowal of these faithless violators is obligatory, disavowal of these leaders of misguidance is obligatory, from the first of them to the last of them.[19]

 

He lies against the Nabi salla Llahu ‘alayhi wa sallam, al Siddiq and al Siddiqah (rama, pouring out all the jealousy, malice, and anger which he harboured by fabricating these false narrations. He says:

 

The Rasul of Allah salla Llahu ‘alayhi wa sallam told ‘Ali, “O ‘Ali! Mercy precedes whosoever loves you and accepts your leadership, and curses precede whosoever is angered by you and considers you as an enemy.”

Aisha then said, “O Rasul of Allah! Beseech Allah on behalf of myself and my father, that we do not become among those who are angered by him or take him as an enemy.”

The Rasul salla Llahu ‘alayhi wa sallam then said, “Be silent! If your father and you are from among those who loves him and accepts his leadership, then mercy will precede you, and if the two of you are among those who will be angered by him and consider him as an enemy, then curses will precede you. I have warned the two of you, if your father is the first one to oppress him, and you the first one to fight against him, then it is not my fault.”[20]

 

He also says:

 

Jafar was asked, “What was wrong with Amir al Mu’minin? Why did he not fight against Fulan, Fulan, and Fulan?”

He replied, “Because of the verse mentioned in the Book of Allah, the Most High:

 

لَوْ تَزَيَّلُوْا لَعَذَّبْنَا الَّذِيْنَ كَفَرُوْا مِنْهُمْ عَذَابًا أَلِيْمًا

If they had been apart [from them] we would have punished those who disbelieved among them with painful punishment.[21]

 

It was then asked, “What is meant by their ‘being apart’?”

He replied, “The deposits of the believers in the backs of a disbelieving nation.”[22]

It was inquired, “Why did he choose not to fight against his enemies for twenty five years after the demise of the Rasul of Allah salla Llahu ‘alayhi wa sallam, and only fought against them during the days of his Wilayah?”

He replied, “Because he imitated the example of the Rasul of Allah salla Llahu ‘alayhi wa sallam in not fighting against the polytheists for thirteen years in Makkah and nineteen months in Madinah. The reason for that was the lack of support that he had against them. Similarly, ‘Ali ‘alayh al Salam[23] did not fight against his enemies because of the lack of support that he had against them.”[24]

 

Look at the way these tales were fabricated and these stories falsified. He did not merely suffice by giving them titles like ‘the leaders of deviance and inequity’ and ‘callers to the fire’, rather, he increased in his hatred towards the al Khulafa al Rashidin and compared them to the polytheists of Makkah, who were the open enemies of the Rasul of Allah salla Llahu ‘alayhi wa sallam and those who fought against his religion.

He compares these pious individuals, who carried the banner of Allah, conveyed his message, and spread his religion, to polytheists. The very individuals who received glad tidings from the Rasul of Allah salla Llahu ‘alayhi wa sallam during their lifetimes and experienced the very signs that Allah made apparent at his hands, which were signs of the truthfulness of his prophethood. May my soul be ransomed for him as well as his beloved ones!

Here are some examples of the glad tidings that this author has made mention of in his book, on the authority of al Bara’ ibn ‘Azib:

 

When the Rasul of Allah salla Llahu ‘alayhi wa sallam gave the command that a trench should be dug, a large rock that could not be broken by the axes of the Sahabah blocked the way. The Rasul of Allah salla Llahu ‘alayhi wa sallam then arrived, and when he saw the rock he raised his garment, took hold of an axe, and said, “Bismillah,” and struck the rock. Subsequently a third of the rock broke off.

He then said, “Allah Akbar! I was given the keys of al Sham (the Levant), by Allah, I am looking at their red palaces at this very moment.”

He then gave a second strike saying, “Bismillah,” and another third broke off.

He then said, “Allah Akbar! I have been given the keys of Persia, by Allah, I am looking at the white palaces of Mada’in.”

He struck the rock for a third time, and the rest of the rock broke apart.

He then said, “Allah Akbar! I was given the keys of Yemen. By Allah! I am looking at the doors of San’a from this very spot.”[25]

 

At this point we will ask, when did these prophecies materialise? And who is the one that the spokesperson of revelation is referring to by saying, “I have been given the keys of al Sham, I have been given the keys of Persia, I have been given the keys of Yemen?” Who did he refer to in a way that seemed as if he was referring to himself? And that he refers to this persons receiving the keys in such a manner that makes it equivalent to him salla Llahu ‘alayhi wa sallam receiving it himself. Is there anyone to answer this?

This was written by their celebrated scholar al Saduq. The one whose books are considered to be their most authentic sources, and that not even being after the Book of Allah, because according to their beliefs the Book of Allah has been tampered with. We have attempted to focus on only one of his books, because the rest are of the same style, and in order to illustrate to the reader the malice and hatred that he bore towards the best of creation after the Prophets and Messengers ‘alayhim al Salam.

We will now take a look at what their celebrated Muhaddith, al Aqdam -as they have named him- has to say. The one whom al Kulayni, al Saduq, and others have benefited from and have narrated from in their books. He is Sulaim ibn Qais. He did not come across any curse, defilement, or vulgarity; except that he used it against them. His hatred against them reached a point of driving him to even fabricate lies against ‘Ali radiya Llahu ‘anhu. He reports on the authority of Salman radiya Llahu ‘anhu, as he assumes:

 

‘Ali said, “Do you know who the first individual to give the bay’ah to Abu Bakr was?”

I replied, “No, but I saw an elderly man leaning on a staff. He had a very apparent mark of prostration on his forehead. He was the first one to ascend the pulpit, and when he did so he began crying profusely and said, ‘All praise is due to Allah, the one who did not take my life until I saw you in this position.’ He then said, ‘Give me your hand.’ He then stretched his hand out and pledged allegiance. Thereafter he said, ‘A day like that of Adam.’ He then descended the pulpit and left the Masjid.”

‘Ali inquired, “O Salman! Do you know who he was?”

I replied, “No, but I did not like the statement that he made, it was as if he celebrated the demise of the Rasul of Allah salla Llahu ‘alayhi wa sallam.”

‘Ali replied, “That was Iblis.”

He then recited:

وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوْهُ إِلَّا فَرِيْقًا مِّنَ الْمُؤْمِنِيْنَ

And Iblis had already confirmed through them his assumption, so they followed him, except for a party of believers.[26][27]

 

He falsified such a tale against the al Khulafa’ al Rashidin, the Sahabah of the Rasul of Allah salla Llahu ‘alayhi wa sallam and leaders of the Ummah, that even the ignorant and children would laugh at, but as it was said a long time ago, if you do not possess any morality, then do as you wish! See how he fabricates a story, the bulk of which is cursing and defilement:

 

When ‘Ali saw the peoples betrayal, their lack of support towards him, the bulk of them gathering with Abu Bakr, and the honour that they gave him, he entered his home.

‘Umar told Abu Bakr, “What prevents you from sending for him, so that he comes and pledges allegiance at your hands, because no one remains to pledge allegiance besides him, and these four individuals.”

Abu Bakr was the softer, kinder, more intelligent one, and the one furthest away from treachery among the two. The other one, i.e. ‘Umar, was the harsher one.

Abu Bakr then asked him, “Who should we send to him?”

‘Umar replied, “We should send Qunfudh, because he is a harsh man among the Tulaqa of Banu ‘Adi ibn Ka’b.”

So he sent him along with some helpers. They set off and asked permission to enter upon ‘Ali ‘alayh al Salam, but he refused and did not grant them permission to enter. The companions of Qunfudh then returned to Abu Bakr and ‘Umar, who were sitting in the Masjid at the time, while the people were gathered around them.

They said, “He did not grant us permission to enter.”

‘Umar replied saying, “Go back, if he grants you permission then so be it, and if he does not, then enter without his permission!”

They left and once again sought his permission to enter. Fatimah replied saying, “I forbid you from entering my house without being granted permission.”

They once again returned, but Qunfudh—the accursed—remained behind.

They said, “Fatimah said so and so, so we found it difficult to enter without permission.”

‘Umar became enraged and exclaimed, “What is the problem between us and these women!”

He then ordered those around him to collect firewood, and ‘Umar himself began carrying firewood. After they had collected it they proceeded and began putting it around the house of ‘Ali, while he was inside with Fatimah and their children.

‘Umar then screamed in such a way that ‘Ali and Fatimah heard him.

He said, “By Allah! You will definitely come out of this house O ‘Ali! And you will pledge allegiance to the Khalifah of the Rasul of Allah salla Llahu ‘alayhi wa sallam, otherwise I will entertain you with fire!”

Fatimah inquired, “O ‘Umar, what is the problem between us?”

He replied, “Either you open the door, or we will burn your house to the ground!”

Thereafter she said, “O ‘Umar, do you not fear Allah by entering my house in this manner?”

But he refused to return. ‘Umar then called for the fire and placed it at the door. He then broke it and entered.

Fatimah came and began screaming, saying, “O my father! O the Rasul of Allah!”

‘Umar then raised his sword while it was in its sheath, and he began thrusting it in her side.

Once again she called out, “O my father!”

He then raised his whip and struck her on her forearm, and she again exclaimed, “O the Rasul of Allah! What evil individuals have succeeded you, Abu Bakr and ‘Umar! ‘Ali leaped forward and grabbed hold of him by the lapel of his garment. He took hold of him, overpowered him, and wrapped his arm around his neck and nose, intending to kill him. It was at that time that he remembered the words of the Rasul of Allah salla Llahu ‘alayhi wa sallam, and what he advised him with.

He then said, “O Ibn Sahhak! By the one who blessed Muhammad salla Llahu ‘alayhi wa sallam with prophethood, you know very well that if it were not for the Book of Allah that preceded this meeting, and a promise that the Rasul of Allah made me make, you would never have entered my house!”

‘Umar then sent for help, and the people began entering the house. ‘Ali then rushed to grab hold of his sword. Qunfudh returned to Abu Bakr while fearing that ‘Ali ‘alayh al Salam would come out with his sword, because he knew of the bravery and severity that he possessed.

Abu Bakr then told Qunfudh, “Go back! And if he comes out then so be it, otherwise break into his house, and if he tries to prevent you from doing so, then burn his house down with fire.”

The wretched Qunfudh set out, and he and his companions stormed into the house without any permission being granted. ‘Ali dashed for his sword, but they managed to get hold of it before he did, and they managed to surround him because they outnumbered him. Some of them drew their swords and drew closer, and they threw a rope around his neck. Fatimah came between them at the door of the house, but the wretched Qunfudh beat her with his whip, and because of that she later passed away. Her arm looked like she was wearing a bracelet because of the blows that he gave her. He took ‘Ali, carrying him, until they reached Abu Bakr, while ‘Umar was standing at his head with his sword. Khalid ibn al Walid, Abu ‘Ubaydah ibn al Jarrah, Salim—the freed slave of Abu Hudhayfah, Muaz ibn Jabal, Mughirah ibn Shu’bah, Usayd ibn Hudayr, Bashir ibn Sa’d, and all the people were around Abu Bakr with their weapons.

The narrator says, “I asked Salman, ‘Did they enter upon Fatimah without her permission?”

Salman replied, “Yes! By Allah, and she was not wearing her scarf, so she yelled, ‘O my father, O the Rasul of Allah, what evil individuals have succeeded you, Abu Bakr and ‘Umar, when your eyes have not even rested in your grave. She yelled this at the top of her voice.’

I then saw Abu Bakr and all of those who were gathered around him crying. There remained none among them except that he wept profusely, except ‘Umar, Khalid ibn al Walid, and Mughirah ibn Shu’bah.

‘Umar then said, “We do not follow women, nor do we consider their opinions in matters.”

They brought ‘Ali to Abu Bakr, so ‘Ali said, “By Allah! You know very well that if I had managed to take hold of my sword, you would never have been able to get this far. By Allah! I do not blame myself for these conflicts with you, if I were to face a group of forty men among you, I would disperse of all of them. May Allah’s curse be upon those people who pledged allegiance to me, and thereafter betrayed me.”

When Abu Bakr saw him he yelled, “Make way for him!”

‘Ali then said, “O Abu Bakr, how soon it is that you have betrayed the Rasul of Allah salla Llahu ‘alayhi wa sallam! By which right, and from what position are you calling the people to pledge allegiance at your hands? Did you not pledge allegiance at my hands yesterday, by the order of Allah and the order of his Rasul salla Llahu ‘alayhi wa sallam?”

Verily Qunfudh had beaten Fatimah with his whip, when she came between them and her husband.

‘Umar had sent him and told him, “If Fatimah comes between you and him, then beat her!”

Because of that, Qunfudh had struck her, pushed her, and broke her ribs. It was also the cause of her losing her unborn child, and because of that she continued to be bedridden until the day she passed away the death of a martyr.

When they brought ‘Ali to Abu Bakr, ‘Umar began rebuking him saying, “Pledge allegiance and rid yourself of these absurdities.”

‘Ali replied, “And if I do not, then what will you do?”

He replied, “We will kill you in a disgraceful manner.”

‘Ali said, “If you do so you will be killing a servant of Allah and a brother of the Rasul of Allah salla Llahu ‘alayhi wa sallam.”

Abu Bakr interrupted him saying, “As for a servant of Allah, then yes I agree, but we do not agree with you claiming to be a brother of the Rasul of Allah.”

‘Ali then asked him, “Are you denying the fact that the Rasul of Allah salla Llahu ‘alayhi wa sallam established a brotherhood between myself and himself?”

He replied, “Yes,” and he repeated that thrice.

‘Ali turned to them and said, “O Muslims! O Muhajirin! O Ansar! I remind you about the right of Allah upon you! Did you not hear the Rasul of Allah salla Llahu ‘alayhi wa sallam saying such and such at the Ghadir of Khum?”

‘Ali did not leave anything that the Rasul of Allah salla Llahu ‘alayhi wa sallam had mentioned about him in front of everyone on that day.

They said, “Yes.”

When Abu Bakr feared that the people would assist ‘Ali and prevent him from doing what he was doing, he hastened to reply and said, “You have spoken the truth, we have heard it with our own ears, and our hearts have concealed it, but after that I have also heard the Rasul of Allah salla Llahu ‘alayhi wa sallam saying, “We are the Ahlul Bayt, Allah has honoured us, and has chosen the hereafter for us over this worldly life, and Allah does not want the Ahlul Bayt to receive prophethood neither does he want them to receive the Caliphate.”

‘Ali inquired, “Did anyone else witness this with you?”

‘Umar said, “The Khalifah of the Rasul of Allah has spoken the truth! I heard it along with him.”

Abu ‘Ubaydah, Salim—the freed slave Abu Hudhayfah, and Muaz ibn Jabal all said, “We have also heard it from the Rasul of Allah salla Llahu ‘alayhi wa sallam.”

‘Ali said, “You have fulfilled the promise that you have agreed upon and hung up in the Ka’bah, that if Allah kills Muhammad, or if he dies, you will remove this matter from the authority of the Ahlul Bayt.”

Abu Bakr asked, “Who informed you about this? We did not mention anything about it to you!”

‘Ali replied, “O Zubair, Salman, Abu Dhar, and Miqdad, I ask you by the sanctity of Allah and by Islam, did you not hear the Rasul of Allah salla Llahu ‘alayhi wa sallam saying that? You people have heard that Fulan and Fulan had written a document and agreed upon it, and that he mentioned the names of these five individuals.”

They replied, “By Allah! O ‘Ali, we have heard the Rasul of Allah salla Llahu ‘alayhi wa sallam telling you that they planned and agreed to what they have done, and that they have written a document which states that if he was killed, or died, then they would remove this matter from your authority.”

‘Ali said, “I said, ‘May my parents be ransomed for you, O Rasul of Allah, what should I do if that happens?’ He replied, ‘If you find supporters to assist you against them then fight them and disperse of them, however, if you do not find any supporters to assist you against them, then pledge allegiance and save your own blood from being spilled.’”

‘Ali said, “By Allah! If these forty men that pledged allegiance to me then deserted me had stayed at my side, I would have fought you for the sake of Allah! By Allah! No one will remove this burden from you until the Day of Qiyamah, for belying the words of the Rasul of Allah salla Llahu ‘alayhi wa sallam when he said,

 

أَمْ يَحْسُدُوْنَ النَّاسَ عَلَى مَا آتَاهُمُ اللّٰهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيْمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيْمًا

Or do they envy people for what Allah has given them of His bounty? But We had already given the family of Ibrahim the scripture and wisdom and conferred upon them a great kingdom.

 

The scripture is prophethood, wisdom is the Sunnah, kingdom is the Caliphate, and we are the family of Ibrahim.

Miqdad ibn al Aswad stood up and said, “O ‘Ali! What do you command me to do? By Allah! If you order so, I will fight with my sword, or if you order me not to do so, I will withhold.”

‘Ali said, “Withhold O Miqdad! And remember the promise that the Rasul of Allah salla Llahu ‘alayhi wa sallam took from you, and what he advised you with.”

Salman then said, “I stood up and said, ‘By Him in whose hands lays my life! If I knew that it would prevent injustice and be more glorious to the religion of Allah, I would have worn my sword around my neck, set off, and began striking with it, using it with every footstep! Are you opposing the relative of the Rasul, his Wasi, and the rightful khalifah of his Ummah and the father of his beloved grandchildren? I give you the glad tidings of a great calamity! Be sure to despair of your well-being.’”

Abu Dhar stood up and said, “O the Ummah that became confused after its Prophet, and that has been deceived by its disobedience, Allah says:

إِنَّ اللّٰهُ اصْطَفٰى آدَمَ وَنُوْحًا وَآلَ إِبْرَاهِيْمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِيْنَ

Indeed, Allah chose Adam and Nuh and the family of Ibrahim and the family of ‘Imran over the worlds.[28]

 

The family of Muhammad are the descendants of Nuh, the family of Ibrahim is from Ibrahim, and the Safwah and Sulalah is from Ismail, the family of the Prophet Muhammad salla Llahu ‘alayhi wa sallam, the Ahlul Bayt, the chosen place of the message, and the various of the Mala’ikah. They are like the raised sky, the firm mountains, the clothed Ka’bah, a pure spring, guiding stars, a blessed tree that shines its light and possesses blessed oil. Muhammad is the Seal of prophethood and the leader of the children of Adam, and ‘Ali is the Wasi of the Awsiya’, leader of the pious, and the head of the Ghur al Muhajjalin[29]. He is al Siddiq al Akbar, and al Faruq al A’zam, the Wasi of Muhammad, and the inheritor of his knowledge. He has more right over the believers than they have over themselves as Allah said:

 

النَّبِيُّ أَوْلٰى بِالْمُؤْمِنِيْنَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلٰى بِبَعْضٍ فِيْ كِتَابِ اللّٰهِ

The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah.[30]

 

So give precedence to the one that Allah has given precedence to, withhold precedence from the one whom Allah has withheld it from, and grant the Wilayah and the inheritance to the one whom Allah has granted it to.”

While Abu Bakr was seated on the mimbar, ‘Umar stood up and asked, “Why are you seated on the mimbar while he is still sitting here in a state of opposition, and did not yet pledge the oath of allegiance to you? Or do you order me to remove his head?”

This took place while Hassan and Hussain were standing close to him. They heard what had transpired and began crying. ‘Ali drew both of them close to his chest and said, “Do not cry. By Allah! They do not have the authority to kill your father.”

The foster mother of the Rasul of Allah salla Llahu ‘alayhi wa sallam, Umm Ayman said, “O Abu Bakr! How quick you have revealed your jealousy and hypocrisy.”

When that happened, ‘Umar ordered that she be removed from the Masjid and said, “What is the matter with these women?”

Buraydah al Aslami stood up and said, “O ‘Umar! You have assaulted the relative of the Rasul salla Llahu ‘alayhi wa sallam and the father of his grandchildren, while we know you for what you are known for among the Quraysh. Did the Rasul of Allah salla Llahu ‘alayhi wa sallam not command the two of you saying, ‘Go to ‘Ali! And give him the glad tidings of the leadership of the believers.’ So you asked, ‘Is this from the order of Allah and the order of His Rasul?’ And he replied saying, ‘Yes!’”

Abu Bakr then said, “Yes, the matter is as you have said, but after that the Rasul of Allah salla Llahu ‘alayhi wa sallam said, “Prophethood and Caliphate will not continue in my family.”

He replied, “By Allah, these are not the words of the Rasul salla Llahu ‘alayhi wa sallam! A land that is led by you will never prosper!”

‘Umar then ordered that he be beaten and exiled.

He then said, “Stand, O Ibn Abi Talib! And pledge allegiance!”

He inquired saying, “And if I do not do so?”

He then replied, “Then I will decapitate you!” he repeated this thrice.

He then put his hand out without opening his palm, Abu Bakr struck his hand upon the hand of ‘Ali, and was pleased with that.

Just before he had pledged allegiance ‘Ali exclaimed, “O my brother! These people have oppressed me, and have nearly killed me!”

He said this while the rope was still tied around his neck.[31]

 

He did not suffice by the mentioning these insults, he added to his lies saying:

 

When he pledged allegiance to the Rasul of Allah salla Llahu ‘alayhi wa sallam, Zubair told ‘Umar, “O Ibn al Sahhak, if it were not for these transgressors who are assisting you, and if I had taken hold of my sword, you would never have taken hold of me, because I know of your cowardice[32] and miserliness. You have found a group of transgressors that you use and receive your strength from.”

‘Umar became angry and said, “Do you know who Sahhak is?”

He replied, “What prevents me from mentioning who Sahhak really is? She was an adulteress, or do you deny that? Did my grandfather not own an Abyssinian slave? And did your grandfather Nufayl not sleep with her? Your father Khattab was born from that unlawful union. Thereafter ‘Abd al Muttalib gifted her to your grandfather, after he had fornicated with her. She then gave birth to him. He is my grandfather’s slave, and was born out of wedlock.”[33]

 

He did not suffice with this, but went further and further in presenting his filthy accusations, and his Jewish inclinations saying:

 

Sulaim ibn Qais said, I asked Salman, “O Salman! Did you pledge allegiance to Abu Bakr without saying anything?”

He replied, “After I pledged allegiance I said, ‘May you perish for eternity! Do you know what you have done to yourselves? You have succeeded, and you have failed. You have succeeded in following the way of those before you in causing dissent and controversy, and you have failed in following the way of your Prophet salla Llahu ‘alayhi wa sallam, in such a way that you have taken it away from its mines and people.’”

‘Umar said, “O Salman! Did you not pledge allegiance? Did your companion not pledge allegiance? So say whatever you want to say, do as you wish, and let your companion say whatever he wishes to say.”

Salman replied saying, “I heard the Rasul of Allah salla Llahu ‘alayhi wa sallam saying, ‘The amount of sins of the entire Ummah until the Day of Qiyamah is upon your shoulders and the shoulders of your companion, as well as the collective punishment of the entire Ummah.’”

He replied, “Say whatever you want! Did you not pledge allegiance? Allah did not cool your eyes by allowing your companion to succeed in rule.”

Salman then said, “I bear witness that in some of the divine scriptures I have read that you, with your name, lineage, and qualities are one of the doors of Jahannam.”

They told him, “Say whatever you wish! Did Allah not remove it from the members of this family? Those whom you have taken as deities besides Allah.”

He said, “I bear witness that when I asked the Rasul of Allah salla Llahu ‘alayhi wa sallam about the verse”

 

فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ وَلَا يُوْثِقُ وَثَاقَهُ أَحَدٌ

So on that day, none will punish [as severely] as His punishment, and none will bind [as severely] as His binding [of the evil doers].[34]

 

Thereafter Salman said, “He then informed me that it refers to you.”

‘Umar said, “Be silent! May Allah silence you, O slave, O son of a Khuntha (a hermaphrodite).

‘Ali said, “O Salman, I take an oath that you will remain silent!”

Salman replied, “By Allah, if ‘Ali had not ordered me to be silent, I would have informed him of everything that was revealed concerning him, and everything that I heard the Rasul of Allah salla Llahu ‘alayhi wa sallam saying concerning him and his companion.”

When ‘Umar saw him in a state of silence he said, “You are submitting obediently to him.”

When Abu Dhar and al Miqdad pledged allegiance ‘Umar said, “O Salman, will you not back down as your companions have backed down? By Allah! You do not love the Ahlul Bayt more than they do, nor do you not show more reverence to their rights than they do, but they have backed down and given the pledge of allegiance.”

Abu Dhar replied, “O ‘Umar, are you belittling our love and reverence for the family of Muhammad? May Allah subhanahu wa ta ‘ala curse those who bear any hatred towards them, lie in their names, usurp their rights, drive people against them, and send this retrogressing Ummah on its heels.”

‘Umar said, “Amin! May Allah curse whoever usurps their rights, No! By Allah! They have no special rights, and their honour and the honour of the common people are exactly the same.”

Abu Dhar said, “Why then did you argue with the Ansar about their rights and proofs?”

‘Ali told ‘Umar, “If we do not have any right in it, then does the right belong to you and the son of the one who eats flies, i.e. Abu Bakr?”

‘Umar replied, “O Abu al Hassan, stop! You have already pledged allegiance, the people are pleased with my companion, and they were not pleased with you, so what sin have I committed?”

‘Ali replied, “But Allah and His Rasul are not pleased with anyone other than me, so I give you, your companion, and all those who follow and accepts you the glad tidings of Allah’s displeasure, punishment, and humiliation. O Ibn al Khattab, if only you knew what you have removed yourself from, entered yourself into, and what you have incurred upon yourself and your companion.”[35]

 

The following narrations also appears therein:

 

There is a coffin made from fire in Jahannam, which has twelve men in it; six from among those who have preceded and six from among the latter generations. It lies in a well in the depths of Jahannam. The coffin is locked and the well in which it is placed has a rock placed on top of it. When Allah intends increasing the heat of Jahannam he removes the rock from on top of it and the heat of Jahannam increases because of the torment and heat that is found within the coffin. As for who those who have preceded and those who were from the latter generations, they are Dajjal, the five companions of the document, and the false deities that they agreed upon.

‘Ali told ‘Uthman, “I heard the Rasul of Allah salla Llahu ‘alayhi wa sallam cursing you, and he did not seek forgiveness for you after having cursed you.”

He also said, “After the demise of the Rasul of Allah salla Llahu ‘alayhi wa sallam, everyone became apostates except four individuals. After the demise of the Rasul salla Llahu ‘alayhi wa sallam the people became like Harun, al ‘Ajl and his nation. ‘Ali ‘alayh al Salam could be compared to Harun and ‘Atiq to al ’Ajl, while ‘Umar could be compared to al Samiri.” [36]

 

O Rabb! Your pardon is sought for the transmission of these disturbing reports and disbeliefs.

He falsely attributes a statement to the Rasul of Allah salla Llahu ‘alayhi wa sallam saying that he gave the following orders:

 

Greet my brother, minister, inheritor, vicegerent of my Ummah, and the guardian of every believer after me, by their leadership.[37] He is the key to the earth that you find solace in, and if you were to lose him, the earth that you are upon will reject you and your families.

I have seen the ‘Ajl and the Samiri of this Ummah seeking verification from the Rasul of Allah asking, “Is this the truth from Allah and his Rasul?”

The Rasul of Allah became angry and said, “This is the truth from Allah and his Rasul!”

Thereafter they said, “What is the matter with this man? He continues to raise the position of his cousin.”[38]

 

This cursed individual (if he is the one that said this) or the one who attributed this to him in his name continues fabricating material in the name of the Ahlul Bayt of the Prophet salla Llahu ‘alayhi wa sallam, his wife, the mother of the believers, and his family; because they are part of those termed as the Mu’minin, and his wives who are the mothers of the believers. He fabricates material against al Siddiqah, who is the pure one by the admission of the Qur’an, saying:

 

‘Ali entered upon the Rasul of Allah salla Llahu ‘alayhi wa sallam while Aisha was seated behind him. He then sat between the Rasul of Allah salla Llahu ‘alayhi wa sallam and Aisha.

She became upset and said, “Could you not find any place for your buttocks other than my lap?”

The Rasul of Allah salla Llahu ‘alayhi wa sallam became angry and said, “O Humaira’! Do not cause harm to me by harming my brother, he is the Amir al Mu’minin, the Khalifah of the Muslims, and the companion of the Ghur al Muhajjalin. Allah placed him on a path to decide who will enter the fire, so he enters his friends into Jannat and enters his enemies into Jahannam.”[39]

 

Lastly, we will transmit that which he narrates about the three al Khulafa’ al Rashidin. He says:

 

‘Ali ibn Abi Talib wrote to Muawiyah ibn Abi Sufyan[40] saying, “The Rasul of Allah salla Llahu ‘alayhi wa sallam saw twelve of the Imams of misguidance on his pulpit while they were driving the people away, two men from the Quraysh, and ten men from among the Banu Umayyah. The first of the ten men is the one whose blood you are seeking, i.e. ‘Uthman.”[41]

 

This is what we are able to mention in this brief treatise, excluding a significant amount of similar material which is found in the book that he has authored. The book regarding which it is alleged that Imam al Sadiq said:

 

Whoever among our Shia and those who love us does not possess the book of Sulaim ibn Qais al ‘Amiri, has nothing to do with us. It is a secret of the secrets of Muhammad salla Llahu ‘alayhi wa sallam.

 

The book regarding which al al Majlisi has said:

 

The truth is that it is among the recognised fundamentals.[42]

 

The Shi’i scholar Ibn al Nadim commented about it in his al Fahrist saying:

 

Ibn al Qais was our teacher. He had a radiance that would emit from him. The first book to be compiled among the Shia is the book of Sulaim ibn Qais.[43]

 

In his book, al Ghaybah, which was printed in Iran, one of the most recognised Shia scholars, Muhammad ibn Ibrahim al Katib al Nu’mani says:

 

There exist no difference of opinion among any Shia scholars, who carried knowledge and narrated it from the pious predecessors, that the book of Sulaim ibn Qais al Hilali is one of the greatest works among the fundamental works that the people of knowledge and the narrators of the hadith of the Ahlul Bayt have transmitted. It is also one of the oldest, because everything that is contained within this fundamental work is about the Rasul salla Llahu ‘alayhi wa sallam, Amir al Mu’minin ‘Ali, Miqdad, Salman al Farisi, Abu Dhar, and those who followed their path and bore testimony to the Rasul of Allah salla Llahu ‘alayhi wa sallam and Amir al Mu’minin ‘Ali. It is among the fundamental works that the Shia constantly consult and are indebted to.[44]

 

After all of this, does any opportunity remain for any deceiver to make the following claim:

 

The idea of accusing the Shia of cursing the Sahabah and branding them as apostates is based on malicious politics. The people who have emphasised this point have sold their intellect at a very low price, and have weltered into the reproach of the oppressors. They have gained closeness to them by rebuking the Shia. The enemies of Din have utilised this opportunity to further widen the divide and attain their own motives. These individuals have removed any trace of sympathy for Islam and its people from their hearts, and have set out to incite strife and turmoil, and stoke the fire of enmity between Muslims, without any thought and contemplation. In reality they have succeeded, because the hearts have filled up with hatred.

Due to the authority and position of politics, the Shia have been accused of all sorts of fallacies and attacks, it has also led the people of greed to offering their assistance to these very nations, in supporting them and in recognition to their system. Unfortunately, this has become a part of what is perceived to be the Ummah, but they have only deceived themselves.

To date they have not allowed the doors of academic discussion to open. They have also prohibited freedom of speech from their people, compelled them into admitting that the Shia are out of the fold of Islam, and that the call to the acceptance of the Madh-hab of the Ahlul Bayt is a far cry. In spite of this, if a questioner were to ask them about the reality of these stances and request clarification for it, they would not be able to provide any answers other than that which was provided from this false system. We then ask them, “Where is the Ummah that you claim has branded all of the Sahabah as apostates, and exempted themselves from any connection to? Where is the Ummah that has claimed the divinity of the Imams of the Ahlul Bayt? Where is the Ummah that took its teachings from the Zoroastrians and subsequently made it a part of their fundamental beliefs? Where is the Ummah that has interpolated the Qur’an and claimed it to be incomplete? Where is the Ummah that has innovated Madh-habs which are considered to be out of the fold of Islam?”

They are unable to answer these questions because the state has determined these fallacies and it is not possible for them to differ with it in any regard. Satisfying them using the language of academia is not possible. How close the path of knowing the truth is, if there were any desire to ponder, and any traces of love for investigation, fear of Allah, and desire to preserve din.[45]

 

From here we will ask, “O claimant! Is the idea of accusing the Shia of cursing the Sahabah and branding them as apostates based on malicious politics or is it a clear, proven reality?” Your very own literature has established this fact, no matter how hard you try to hide it, and for how long have you tried hiding it. Do you intend deceiving the Muslims after spreading all of these filthy, wounding literature, claiming that you are only a group among the Muslims and simply a faction of the many factions found within Islam, even if it is not the mainstream.” No, by Allah, you will never be left to deceive anyone with these falsities, except the one who deceives himself to attain a personal gain, the one who is desirous about presenting his support to this one or that one, or the ignorant one who does not know the truth because of his own neglect.

How many a supporter of autocracy have withheld their pens for the sake of these oppressors and cursers of the Sahabah of the Rasul salla Llahu ‘alayhi wa sallam, those who have defiled the carriers of Islam and those who have spread the divine message. They defend those very governments by lending interpretations to their words and writings, such interpretations that are apologetic and justify their statements on matters that the intellect denies and rejects, and by doing so, they have sold their intellects for a very cheap price. At the very same time they proclaim the call for the unity and togetherness of the Ummah. How can unity be expected if it only comes at the expense of the dignity of the al Khulafa’ al Rashidin being trampled upon, and the sanctity and purity of the blessed wives of the Rasul of Allah salla Llahu ‘alayhi wa sallam being corrupted?

Can the Muslims ever be united while the likes of these books are being published and distributed? And the likes of these fundamental beliefs are being propagated and announced? Was the wounded person ever expected not to display agony or was the person who received a beating ever expected not to complain? The answer to all of this is no! If that were the case, then what an unfair expectation it would have been.

In reality, what is the position of those who call to oneness in relation to those who neglect the sunnah and sell their din for this lowly world. Where are they? Do they not see the great number of books and literature that these people have authored and how ignorant their beliefs are? There exists not a single fundamental work except that it is filled with cursing, defilement, and disparagement. The likes of the book authored by Sulaim ibn Qais.[46] We have quoted some of their texts previously, now we will have a close look at some others.

Among the oldest and most important books among the Shia is a book called Marifah al Naqilin an al Aimmah al Sadiqin authored by Abu ‘Amr Muhammad ibn ‘Umar ibn ‘Abd al ‘Aziz al Kashshi[47], commonly known as Rijal al Kashshi. This book is unique since they mention that Sheikh al Ta’ifah Abu Jafar al Tusi, whose books al Istibsar and al Tahdhib hold pole positon amongst the Shia literary works, is the one who abridged and arranged it. on account of that this book is attributed to two people, to “the great Muhaddith, master of the science of Rijal, and great scholar and authority” al Kashshi and their “Imam and Sheikh,” Sheikh al Ta’ifah al Tusi.

From this book we will transmit some of the tales and fabrications of this nation on which their creed is based upon. It provides a clear illustration of their jealousy and hatred towards these chosen personalities, the Sahabah of the selected Prophet salla Llahu ‘alayhi wa sallam, his rightly guided Khulafa’ and deputies (may Allah be pleased with all of them). They write as follows:

 

Muhammad ibn Abi Bakr pledged allegiance to ‘Ali that he will completely dissociate himself from his father.[48] Also, that he said, “I bear witness that you are the rightful Imam, that obeying you is obligatory, and that my father is in the fire.”[49]

Suhayb was an evil slave, he used to weep over ‘Umar.[50]

 

Concerning Abu Bakr and ‘Umar radiya Llahu ‘anhuma he says:

 

No blood was ever spilt and no judgement that went contrary to the judgment of Allah, His Rasul, and ‘Ali was ever given except that its burden is placed upon their necks.[51]

 

Also:

No blood was ever spilt in Islam, no was any unlawful wealth earned, nor a women raped, except that the burden lies upon the necks of the two of them until they Day in which the Qa’im will arise. We, the Banu Hashim, command the old and the young among us with cursing them and complete dissociation of them.[52]

 

Concerning Dhu al Nurayn[53] he says that the following verse was revealed about him:

 

يَمُنُّوْنَ عَلَيْكَ أَنْ أَسْلَمُوْا

They consider it a favour to you that they have accepted Islam.[54]

 

Al ‘Amili al Nabati[55] has also specified a chapter specifically for cursing and defiling in his book. He also named a chapter heading with the title, Chapter of cursing the one who harmed Ali by his oppression and enmity, and the incidents of oppression that they carried out in their respective times. Under it he writes the following, “This chapter is divided into three sections, according to the three Sheikhs.”[56] In the first section he writes:

 

قالوا ابا بكر خليفة احمد كذبوا عليه و منزل القران

ما كان تيمي له بخليفة بل كان ذاك خليفة الشيطان

They say that Abu Bakr is the Khalifah of Ahmed, by the one who has revealed the Quran, they have lied!

A Taymi has never been his Khalifah, rather, he was the Khalifah of Shaitan![57]

 

He dumped all of the hatred and anger that he has in his quiver upon the Sahabah of the Rasul salla Llahu ‘alayhi wa sallam, and the second of the two in the cave, when he fabricated the following in the name of Muhammad ibn Abi Bakr, claiming that he said:

 

I was with my father while ‘Umar, Aisha, and my brother were also present. He gave three curses and then said, “The Rasul of Allah salla Llahu ‘alayhi wa sallam gave me glad tidings of the fire,” while he had the document that we had agreed upon in his hand.

They all left besides me saying, “He is speaking senselessly.”

I then inquired, “Have you spoken senselessly?”

He replied, “No, by Allah, may Allah curse Ibn Sahhak! He is the one who prevented me from mentioning it after I remembered.”

He continued calling for his destruction until I managed to calm him down. Thereafter they advised me not to talk about it, out of fear of being criticised.[58]

 

As for what he has written against the saviour of Islam, the conqueror of Qaisar, the one who defeated the forces of Kisra, the one who banished the Jews from the Arab peninsula, and the son in-law of ‘Ali ibn Abi Talib and the husband of Umm Kulthum, he says:

 

I wish I were a ram for my family, so that they could eat my flesh and crush my bones, and that I had not committed the crime that I had committed.[59]

 

Under the heading, Mention about his vileness and evil inner self, he writes such things that even the worst of sinners would shy away from. Under the verses:

لَا يَسْتَوِي الْخَبِيْثُ وَالطَّيِّبُ

Not equal are the evil and the good.[60]

 

الْخَبِيْثَاتُ لِلْخَبِيْثِيْنَ

Evil words are for evil men.[61]

 

He comments , “These two verses were revealed regarding him.”

He continued, until he reached the lowest levels of the fire when he wrote the following poem:

 

اذا نسبت عديا في بني مضر فقدم الدال قبل العين في النسب

وقدم السوء والفحشاء في رجل و غد زنيم عتل خائن النسب

When you attribute ‘Adi to Banu Mudhar, then make the letter “Dal” precede the letter “Ayn”.

And let evil and indecency precede in a man, and the morrow of the ignoble is cruelty for the one of a violated lineage.[62]

 

Concerning Abu Bakr and ‘Umar radiya Llahu ‘anhuma he says:

 

The burden of every form of oppression and trial that has passed, will be placed upon their necks while they will be forced to endure.[63]

 

About the possessor of generosity and bashfulness, the husband of the two daughters of the Rasul of Allah salla Llahu ‘alayhi wa sallam, Dhu al Nurayn ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, he writes the following under the third section:

 

He is called Na’thal, being compared to a male hyena. He is also called Na’thal because of the abundance of his hair. It is also said that al Na’thal means a male goat with a large beard, in Kitab al Mathalib al Kalbi says, “‘Uthman was from among those who would be fondled with and act effeminately. He would also play the tambourine.”[64]

 

He also writes:

On the tongues of people, ‘Uthman was referred to by no name other than al Kafir.[65]

 

It has been reported that he also claimed that the following verse refers to the three al Khulafa al Rashidin radiya Llahu ‘anhum[66]

 

أُولَئِكَ الَّذِيْنَ لَعَنَهُمُ اللّٰهُ فَأَصَمَّهُمْ وَأَعْمٰى أَبْصَارَهُمْ

Those [who do so] are the ones that Allah has cured, so He deafened them and blinded their vision.[67]

 

Furthermore, it is as if poison comes forth from his mouth, while his heart pours it out when he says:

 

فكن من عتيق و من غندر أبيا بريئا و من نعثل

كلاب الجحيم خنازيرها أعادي بني أحمد المرسل

So be avert and free from ‘Atiq, Ghundar, and Na’thal, they are the hounds and pigs of the blazing fire and the enemies of the family of Ahmed, the one who was sent.[68]

 

As you have seen, this is the fundamental belief of the Shia concerning the Sahabah, and specifically the al Khulafa al Rashidin. None of them should say, “This was the beliefs of the past, as for the latter generations, they do not make any such statements.” Not even the ignoramus and deceived individual will fooled by the words of some:

 

The chief support that is used against the Shia is the claim that they defile the predecessors or anyone whom the term “Sahabi” applies to. However, the Shia say, “Showing reverence to the Sahabah of our Prophet salla Llahu ‘alayhi wa sallam is part of showing reverence to our Prophet salla Llahu ‘alayhi wa sallam, therefore, for the sake of revering him we show reverence to all of them.[69]

 

As for the first claim, not only do their predecessors burble such nonsense, but there latter scholars have followed their trend, as we have and will continue transmitting, from their former as well as latter Mufassiri, Muhaddithin, and Fuqaha’.

The books that have been authored by their former scholars were only printed by the latter ones amongst them. They have examined and scrutinised it, and have exaggerated in praising it. In reality, if these books and the curses and ridicule which is found within them were not pleasing to them, they would not have made the effort to spread and praise it.

Is it possible for the Ahlus Sunnah to print a book that contains the judgements of apostasy, infidelity, and the curses of ‘Ali radiya Llahu ‘anhu and the two grandsons of the Rasul of Allah, salla Llahu ‘alayhi wa sallam, Hassan and Hussain? We seek Allah’s protection from such acts! Also, they do not merely suffice by printing and spreading such material, they also give it grand praises and exaggerated salutations.

For example, look at the very same book. They do not suffice by printing and circulating it among the Muslims, rather they chose to grade it as “the most valuable literary work written on the topic of the Imamah, the most satisfying read for research purposes, and the most decisive concerning rational and textual proofs, definitive proofs, authenticated reports, clearly indicative verses that are not subject to interpretation, and exegetic opinions other than that which it clearly indicates to.”[70]

Another one of them says:

 

By my life! It is the most wonderful work in its genre. Their great scholar and author of al Rawdat said, “After the book of our leader al Murtada, A’lam al Huda, I have not seen anything like it. It is relied upon for a numerous reasons.”[71]

 

They have narrated a similar statement from al Kahalah.[72] As well as al Qummi[73], al Khuwanasari[74], Al Asbahani[75], al Hurr al ’’Amili,[76] and others. All of them are scholars from latter times.

As for the second claim, i.e. that some Shia do not vilify the Sahabah radiya Llahu ‘anhum and that they see showing reverence towards them as showing reverence to the Rasul of Allah salla Llahu ‘alayhi wa sallam, this is nothing but deception! By making such claims they wish to deceive the ignorant among the Ahlus Sunnah, by practicing Taqiyyah, i.e. making apparent other than that which they truly believe.

The clearest proof that we have for this is the poem that was composed by Sayyid Muhsin Amin, in praise of it, and as an introduction to this book. He has transmitted it in his magnum opus under the biography of its author, when he makes mention of the book. It should not be forgotten that all of this was done while simultaneously claiming that showing reverence to the Sahabah is part of showing reverence to the Prophet salla Llahu ‘alayhi wa sallam. Take a look at what he says:

 

This book is a giver of the glad tidings of guidance, for the one who treads its paths without any dispute.

It is as if it is Ahmed the Messenger when he came, to the final religion with complete fairness.

Among the books of the latter scholars among the Shia, it is as if it is the chapter of al A’raf.

It informs you of the positions of men and that which they have narrated, in satisfactory expressions and decisive words.

It is the straight path and methodology to the correct religion, and suffices those who choose to follow it.

It is the literary work of the one, whom opinions have born testimony for, for the perfection of his every quality.

Of Sheikh Zayn al Din, the leader of his time, the possessor of great honour, and the servant of the descendants of Manaf.

He has illuminated the guiding light for the Shia of Haydar, and have annihilated those who have rejected clear texts.

His recompense will be received from Ahmed and his Wasi, the people of munificence and the mines of honour.[77]

 

Perhaps this will serve as a reminder for the negligent, a lesson for the deceived, and as an advice to the misled. This is a reminder, and whoever wishes to be reminded will be reminded.

What we have mentioned is sufficient in exposing the hatred that this nation holds for the pious predecessors of this Ummah. However, for the completion of this topic, and the finalisation of this content we will now make mention of a few narrations from other books that have been passed on by their scholars and fuqaha’. Al Ardabili[78] is one of them. He has also dedicated a chapter in his book specifically for cursing, defiling, and making judgments of apostasy and debauchery upon the Sahabah of the Rasul of Allah salla Llahu ‘alayhi wa sallam in general, and specifically upon the al Khulafa’ al Rashidin. Under the chapter, Criticisms against the three Khulafa’, he writes:

 

The three khulafa’ failed in joining the army of Usamah, and went against the command of the Prophet salla Llahu ‘alayhi wa sallam, as he had ordered them to join the army. In doing so they disbelieved and because of their disbelief they are deserving of criticism.[79]

 

About al Siddiq and al Faruq he writes:

 

Allah knows that the right is their right, and not the right of Taym and those from ‘Adi.

O the two brothers of Taym, do not oppress Abu al Hassan, since Allah has favoured him among the two Wasis.

The Prophet had chosen ‘Ali on the day of your disbelief, by knowledge, tolerance, the Qur’an and din.[80]

 

Under the title, Specific criticisms against Umar, he writes:

 

The amount of criticisms against ‘Umar cannot be enumerated through reports, neither through writings.[81]

 

Regarding ‘Uthman radiya Llahu ‘anhu, under the title, Specific criticisms against Uthman, he writes:

 

When the Muslims were defeated during the Battle of Uhud, ‘Uthman intended fleeing to Syria where he intended staying with a Jewish friend. Talhah also intended going there, where he intended staying with a Christian friend. The first intended becoming a Jew, while the second intended becoming a Christian.[82]

 

He also wrote, “‘Uthman, the accursed, was upon deviance.”[83]

Ibn al Ta’us al Hassani[84], who is the one who accepted confederation from Halaku, while he rejected confederation from the ‘Abbasids, and the one who fought against the Muslims and murdered them; has made his hatred for al Siddiq al Akbar apparent by his statement:

 

How could they approve of the succession of Abu Bakr while they left ‘Abbas, ‘Ali and the other members of Banu Hashim. Banu Hashim was closer to the Prophet salla Llahu ‘alayhi wa sallam than Banu Taym and Banu ‘Adi. How did the closer and nobler one become less in rank than the one who was further and more despised?[85]

 

He also said:

 

The Rasul salla Llahu ‘alayhi wa sallam ordered him to sleep in his bed and because he feared that ibn Abu Quhafah, i.e. Abu Bakr, would guide the people to him he took him along to the cave.[86]

 

He wrote that before embracing Islam ‘Umar ibn al Khattab radiya Llahu ‘anhu was a donkey trader, he goes further and says:

 

His grandmother, Sahhak al Habashiyyah, gave birth to him from a conception that occurred out of wedlock. They also held the belief that any child that was born from fornication could not beget. Over and above this contradiction they claimed that he begot, in doing so they have belied themselves. If they had any ability to perceive, they would surely have found it very disturbing to appoint him as a Khalifah. Thereafter they bear testimony that he was born out of wedlock.[87]

 

More inflammatory statements:

 

They chose ‘Umar despite this being his condition, and that is what they have testified to. Then look at what the condition of ‘Umar was of carrying wood, nudity, and donkey trading after the demise of their Prophet Muhammad salla Llahu ‘alayhi wa sallam in comparison to his blessed way. Then ponder on how he opposed him by engaging in bad dealings and evil companionship with him, and how he cheated the Ahlul Bayt after the demise of their Prophet.[88]

 

About ‘Uthman radiya Llahu ‘anhu, the third Khalifah of Islam, he writes:

 

The third Khalifah stood like a crow, his courage was driven by his stomach. Woe to him! If his wings were clipped and his head removed, it would have been better for him.[89]

 

As for Mulla Baqir al Majlisi, the “Hujjah”, their “Mujaddid”, “Faqih”, and “Muhaddith”. The one whom they have named “the seal of the Muhaddithin” and “the Imam of the report masters”. He is also their Imam in deceiving, lying, cursing, and defiling. He has surpassed the latter scholars in fabrication, falsifying, slander, and vilification; and have crossed all moral limitations. In his book Haq al Yaqin he has specified a chapter that goes under the title, Bayan Kufr Abi Bakr wa Umar, i.e. the exposition of the disbelief of Abu Bakr and ‘Umar. Under this title he writes the following:

 

It is well known that Fatimah and al Amir ‘alayh al Salam considered Abu Bakr and ‘Umar to be among the hypocrites, oppressors, and usurpers; just as they considered them to be among the liars, false claimants of the right of Caliphate, and undutiful to the Imam.

It is also known that whoever dissociates themselves from the Jamaah (main body of the Muslims) and forgoes the obedience of the Imam, will die the death of Jahiliyyah, i.e. the period of ignorance. It is also reported that whoever dies while not having pledged allegiance to obey the Imam, or whoever dissociated himself with the Muslim faction even to the extent of a hand span, will die such a death. It is known that al Siddiqah al Tahirah, i.e. Fatimah, died while being unhappy with Abu Bakr,[90] and that she believed him to be upon deviance and invalidity.

This is not all, whoever holds the opinion that Abu Bakr was the rightful Imam has also died a death of Jahiliyyah, disbelief, and deviance… and ‘Umar is the same.

 

He persists in making his extreme hatred and enmity for the Rasul salla Llahu ‘alayhi wa sallam and his Sahabah apparent when he writes:

 

Abu Bakr was asked about Kalalah, i.e. inheritance, and thereafter he answered the question and said, “If it is correct then it is from Allah, and if it is incorrect then it is from myself and from Shaitan.” How wonderful the statement of Abu Bakr is! Since he has associated himself with Shaitan. He will also be the associate of Shaitan in Jahannam. It is very possible that the meaning of Shaitan is ‘Umar.”[91]

 

This wretch has also specified a chapter with the title, The exposition of a few of the innovations and wicked deeds that were perpetrated by Umar, the second Khalifah of the sunnah.[92] He then says:

 

The severe criticisms is a source of trials. It is so abundant that large and detailed works cannot contain all of it, so how then is it possible for this book to contain all of it? He was Abu Bakr’s accomplice in all of the criticisms made against him, in fact his Caliphate was one of the major crimes which he perpetrated.[93]

 

He says further:

 

‘Umar was known to be a disbeliever, a hypocrite, and an enemy of the Ahlul Bayt, and he is made to carry the sins of every martyr.[94]

 

He then says:

 

Your evil is a compensation for your good, i.e. Abu Bakr and ‘Umar.

 

He concludes by cursing, insulting, and accusing al Faruq by saying:

 

As for what is mentioned in the large works, concerning the low lineage of ‘Umar, and him being born out of wedlock, this concise work will not be able to cover all the content related to it.[95]

 

He then begins his rant against Dhu al Nurayn radiya Llahu ‘anhu, similar to that which he mentioned about al Siddiq and al Faruq radiya Llahu ‘anhuma:

 

The senior Sahabah have agreed upon his open sinning and disbelief [a blatant lie rather they have all born testimony to the fact that he was a believer]. Hudhayfah used to say, “All praise is due to Allah, I do not have any doubt about the disbelief of ‘Uthman. The only issue that I have doubt about is if his murderer was from among the disbelievers or not. Was his murderer a disbeliever or a believer whose belief had surpassed that of the rest of the believers? Also, the sin of those who believe that ‘Uthman was murdered in oppression is greater than the sin of those who have worshipped ‘Ajl.[96]

An explicit proof of the disbelief of ‘Uthman is the fact that Amir al Mu’minin ‘Ali ‘alayh al Salam passed the ruling of the lawfulness of the killing of ‘Uthman. He did not see any problem with it.[97]

One of the proofs that ‘Amir al Mu’minin considered ‘Uthman to be a disbeliever is the fact that he left him and allowed the dogs to eat from him, until they had eaten one of his legs. [Look at the enmity and Jewish hatred that pours forth from his words, which makes the malice which resides within the hearts clear, as opposed to the claim that they are carriers of Islam, all in the cause of the love for ‘Ali and the Ahlul Bayt. While in fact ‘Ali and his Ahlul Bayt are completely free from them]. His body remained in that state for three days, stretched out like that of dogs[98] upon a dung hill, while the dogs were feeding from his body, and ‘Ali did not perform salah upon him.[99]

 

The likes of these incidents are too numerous to be counted or enumerated. It is not possible for me to transmit all of it. Al Majlisi does not mention al Siddiq, al Faruq, Dhu al Nurayn, or the Ummahat al Mu’minin, including Aisha or Hafsah, who are the mothers of ‘Ali and all of the believers of Banu Hashim by the text of the Qur’an, except that he mentions them with curses. It is very rare that one will come across him making mention of any of them without following it up with vilification.

Before we begin transmitting material which proves this, we ask all those among the Shia who possesses intellect by which they are able to ponder; is it possible for anyone to curse and defile his mother?

How then will he find it possible to vilify the mother of all of the believers and the Ahlul Bayt?

So is the one who vilifies the mother of the Ahlul Bayt a believer? Have equality, O servants of Allah! Or is the one who denies the right of ‘Ali ibn Abi Talib radiya Llahu ‘anhu a disbeliever, because he denies interpretations which the Shia have accepted. What about the one who denies, curses, vilifies and brands his mother as a disbeliever. What do you say?

We will now provide the text of a farfetched story which only the likes of al Majlisi, the excessive curser and liar, is capable of fabricating. He says:

 

Al ‘Ayyashi has narrated with a sound chain of transmission from al Sadiq that Aisha and Hafsah, may Allah’s curse be upon them and their fathers, they killed the Rasul of Allah salla Llahu ‘alayhi wa sallam with poison, after having planned to do so.[100]

 

This is only one of the fabricated tales among the many tales which this nation’s literature and books are filled with. Not a single book of theirs books are void of these filthy curses, accusations, and statements of disbelief against the al Khulafa’ al Rashidin and the Mothers of the Believers.[101] (May Allah be pleased with all of them)

The only written works which could be found that are void of the likes of these materials are the works which were written out of hypocrisy and Taqiyyah, i.e. lying to conceal their true beliefs and in order to deceive the Muslims, and make apparent the false claims of unity and oneness.

I have not seen their kindness to be anything but deception, and I have not seen their religion as being anything but hypocrisy.

So this is the very religion which they have chosen to follow, these are the beliefs that they hold, and these are the stances which they have adopted against al Siddiq, al Faruq, and Dhu al Nurayn, the rightly guided Khulafa’ of the Prophet salla Llahu ‘alayhi wa sallam. These views clearly contradict the Book of Allah, which is supposed to be considered to be their greatest source. It also clearly contradicts the teachings of their second greatest source, which is the Ahlul Bayt. In fact, they are those regarding whom the following has been narrated in their books.

As for your greatest source, you have deserted it and turned away from it, the proof of which is the following statement, “It has been tampered with and distorted. A large portion of it has been lost and an equally large portion has been omitted.” There is no extant copy of the original script except with the Imam in occultation. He is the one who did not emerge for over a thousand years, and the one who will never emerge, as we have established with clear proofs in our book al Shia wa al Sunnah.

As for the minor source, you have belied it and have contradicted it to such a degree where the Ahlul Bayt loved and praised the al Khulafa’ al Rashidin dearly, while you hate and vilify them. The Ahlul Bayt accepted their leadership and supported them, while you show animosity towards them and dissociate yourselves from them. They praised the state of their Islam, while you pass the judgement of apostasy upon them and deny their Islam. They pledged allegiance to them willingly, became their advisors and considered them to be leaders of the true cause and justice, while you have considered them to be oppressors and deceivers. They gladly gave their daughters in marriage to them and named their children after them, while you accuse them of such accusations that not even the common-folk are accused of. You dislike their names and being attributed to them, so you are on one side, and the Ahlul Bayt are on another side.

It does not end there, the Ahlul Bayt also strongly condemned those who condemn them and the virtues that they are entitled to, and are severe against those who hold any enmity towards them, speak out against them in any way or make any accusations against them.

 

NEXT⇒ Sayyidah Fatimah becoming angry at Sayyidina ‘Ali 


[1] Surah al Hujurat: 7

[2] Surah Al Hujurat: 7

[3] Al Usul min al Kafi, vol. 1 pg. 426.

[4] He intends thereby Abu Bakr who was from Taym, al Faruq who was from ‘Adi, and Dhu al Nurayn who was from the Banu Umayyah.

[5] Surah al Baqarah: 34

[6] Al Usul al Kafi, Kitab al Hujjah, vol. 1 pg. 426.

[7] Surah Muhammad: 25

[8] Surah Muhammad: 26

[9] Al Usul al Kafi, Kitab al Hujjah, vol. 1 pg. 420.

[10] Kitab al Rawdah min al Kafi, vol. 8 pg. 106.

[11] Ibid, vol. 8 pg. 102.

[12] Kitab al Rawdah min al Kafi, vol. 8 pg. 102.

[13] Ibid, pg. 345.

[14] Kitab al Khisal, pg. 463.

[15] Ibid, pg. 458.

[16] Kitab al Khisal, pg. 458, 459.

[17] See how they have accused al Siddiq regarding that which Fatimah radiya Llahu ‘anha, the daughter of the Rasul of Allah salla Llahu ‘alayhi wa sallam was pleased with. Then again, who is able to please the nation of ‘Abdullah ibn Saba’, the Jew that strove to cause dissention within the Ummah and destroy its unity?

[18] A falsified story that was fabricated in order to blame al Faruq.

[19] Kitab al Khisal, vol. 2 pg. 207.

[20] Kitab al Khisal, vol. 2 pg. 556.

[21] Surah al Fath: 25

[22] Ilal al Sharai of Ibn Babawayh, pg. 147

[23] What seems to be strange is the fact that this nation never ever mention the names of any of their Imams without following it up with a complete title, e.g. ‘alayh al Salam, or ‘alayhim al Salam, while we find that at times they do not even mention the title of the Nabi salla Llahu ‘alayhi wa sallam, and will merely suffice by mentioning an abbreviated particle which symbolizes a title. This clearly shows the beliefs that they hold regarding their Imams and the Nabi salla Llahu ‘alayhi wa sallam.

[24] Ilal al Sharai, pg. 147.

[25] Kitab al Khisal, vol. 1 pg. 162.

[26] Surah Saba: 20

[27] Kitab Sulaim ibn Qais, pg. 80, 81.

[28] Surah Al ‘Imran: 33

[29] The Ghur al Muhajjalin are those pious individuals that will be identified by their illuminated foreheads and limbs on the Day of Qiyamah.

[30] Surah al Ahzab: 6

[31] Kitab Sulaim ibn Qais, pg. 83-89.

[32] Look at the way he lies and degrades. Does a courageous individual like ‘Umar need this type of barking to confirm his bravery? The worst of his enemies did not accuse him of what this liar accuses him of. Indeed it is not the eyes that are blinded, rather it is the hearts that are blinded in the bosoms.

[33] Kitab Sulaim ibn Qais, pg. 89, 90.

[34] Surah al Fajr: 25 and 26

[35] Kitab Sulaim ibn Qais, pg. 90-91.

[36] Ibid, pg. 91-92.

[37] Could it be comprehended that the Rasul of Allah salla Llahu ‘alayhi wa sallam would appoint someone as the Amir al Mu’minin while he was alive, and thereafter absolutely no one would know about it and no one informed anyone of it at the incident of the Saqifah (when Abu Bakr radiya Llahu ‘anhu was appointed as the Khalifah). Especially after what had transpired between the Muhajirin and the Ansar. Rather, their hearts do not comprehend nor do their eyes see. They are like animals. Nay! They are worse than animals.

[38] Kitab Sulaim ibn Qais, pg. 167.

[39] Ibid, pg. 179.

[40] The one who embraced Islam in the year in which the Conquest of Makkah took place. The one about whom the Rasul of Allah salla Llahu ‘alayhi wa sallam said, “Whoever enters the home of Abu Sufyan is safe.” Al Khisal of Ibn Babawayh al Qummi, vol. 1 pg. 276.

[41] Kitab Sulaim ibn Qais, pg. 196

[42] The foreword of the book, pg. 13.

[43] Ibid.

[44] Ibid, pg. 12.

[45] Al Imam al Sadiq of Asad Haydar al Shia.

[46] We know that some of them only read the literature that was written by Taqiyyah to deceive the masses among the mainstream Muslims, e.g. Asl al Shia wa Usuliha authored by Muhammad Hussain Al Kashif al Ghita and al Imam al Sadiq wa al Madh-hab al Arbaah authored by Asad Haydar.

[47]He is the one about whom al Qummi said: “He is the great Sheikh Abu ‘Amr.” Al Sheikh al Tusi says, “He is very reliable, well versed in reports and its men, and his beliefs are good. He accompanied al ‘Ayyashi, studied and qualified under him. His home was a centre for the Shia and people of knowledge. It became known by the statements of the scholars that the name of his book is Marifah al Naqilin an al A’immah al Sadiqin. The book was summarised by Sheikh al Ta’ifah, and was named Ikhtiyar al Rijal. A group of scholars of the science have held the view that the book that is in circulation currently from the time of the Sheikh is actually the summarised version. Al Kashshi is an attribution to a place called Kash in Transoxania.” Al Kuna wa al Alqab, vol. 3 pg. 94, 95. He was born in the fourth century Hijri, and passed away in the same century.

[48] Rijal al Kashshi, under the biography of Muhammad ibn Abu Bakr, pg. 61.

[49] Ibid.

[50] Ibid, pg. 41 under the biography of Bilal and Suhayb.

[51] Rijal al Kashshi, pg. 179, 180.

[52] Ibid, pg. 180.

[53] Who is greater in virtue, the Nabi salla Llahu ‘alayhi wa sallam or ‘Ali?

 

According to the standard belief of the Shia, we do not know who is greater in virtue: the Nabi salla Llahu ‘alayhi wa sallam or ‘Ali radiya Llahu ‘anhu. Was the virtue and honour that ‘Ali radiya Llahu ‘anhu possessed merely due to the fact that he was the son in-law of the Rasul salla Llahu ‘alayhi wa sallam, and that he married his daughter, was a close relative, and an obedient subordinate? Why then were others who were closely connected to the Rasul salla Llahu ‘alayhi wa sallam deprived of this status? It is known that whoever was connected to the Rasul salla Llahu ‘alayhi wa sallam affirmed his status, believed in him, obeyed him unconditionally, and gave him preference over even their very own parents and children. However, his son in-law is given a special reverence and a unique preference. He married Fatimah radiya Llahu ‘anha, the daughter of the Rasul salla Llahu ‘alayhi wa sallam, so yes he should rightfully be honoured. However, Dhu al Nurayn radiya Llahu ‘anhu married two of the daughters of the Rasul salla Llahu ‘alayhi wa sallam one after the other while he was pleased with it. The Rasul salla Llahu ‘alayhi wa sallam also metaphorically gave him the position of the heart regarding himself, as ‘Ali himself has narrated. Why then is he not given the same amount of virtue? Considering that in reality he is the son of his maternal cousin and the first person to make Hijrah in the path of Allah with his iman and Islam? Equality O servants of Allah!

What we see is that they do not make the Rasul of Allah salla Llahu ‘alayhi wa sallam the point of reference, while it seems that they respect and honour ‘Ali radiya Llahu ‘anhu because of his connection to him, in reality they show respect and honour to the Rasul of Allah salla Llahu ‘alayhi wa sallam because ‘Ali radiya Llahu ‘anhu married his daughter. For that very reason, whoever had closeness to ‘Ali radiya Llahu ‘anhu, assisted him, supported him, and helped him is considered as one of his Shia and is the greatest in virtue, without considering any other factors. Based on this they have fabricated those strange, farfetched narrations.

Al Saduq narrates that the Rasul of Allah salla Llahu ‘alayhi wa sallam said, “I was given three things that ‘Ali ‘alayh al Salam shares with me, while ‘Ali ‘alayh al Salam was given three things that I do not have any share in.”

Someone inquired, “O Rasul of Allah! What are the three things that ‘Ali shares with you?”

He replied, “The flag of praise belongs to me, while ‘Ali is its carrier. Kawthar belongs to me while ‘Ali is the one who will give to drink from it. Jannat and Jahannam is mine while ‘Ali is its distributor. As for the three that he was given and that I do not have any share in, the first is that he was given such valour, the likes of which I was not given. He was given Fatimah al Zahra’, a wife the likes of which I was not given, and he was given two sons, Hassan and Hussain, while I was not given the likes of the two of them.” (Al Anwar al Numaniyyah by Ni’mat Allah al Jaza’iri)

Al Majlisi did not suffice with what has been mentioned above, so he added to that which the Rasul of Allah salla Llahu ‘alayhi wa sallam said, saying, “And Khadijah is the mother of your wife, while I was not given a similar mother in-law. You were also given a father in-law like me, while I do not have a father in-law like myself. Jafar is your brother, while I do not have a brother the likes of him. Fatimah al Hashimiyyah is your mother, would that I were given the likes of her.” (Bihar al Anwar by al Majlisi, pg. 511)

These narrations, and many others like it, clearly indicates towards their true beliefs: i.e. they consider ‘Ali radiya Llahu ‘anhu as the root and origin, while they consider the Nabi salla Llahu ‘alayhi wa sallam as being the branch. Since they clearly proclaim that ‘Ali radiya Llahu ‘anhu is greater in virtue than the Rasul of Allah salla Llahu ‘alayhi wa sallam. This matter is clear and obvious, and there exists no doubt in it.

[54] Surah al Hujurat: 17

[55] He is Abu Muhammad Zaynuddin ‘Ali ibn Yunus al ‘Amili. He was born in the early years of the ninth century and died in the 877 A.H. “He was a Jurist, Hadith narrator, and exegete” (Mujam al Mu’allifin, vol. 7 pg. 266) “He is from among the jurists of Jabal al ‘Amil, and considered to be among the great scholars, pillars of the Shari’ah, and virtuous men.” (Foreword to al Sirat, vol. 2 pg. 19) His book al Sirat al Mustaqim is considered one of his most outstanding works and most valuable literary contributions.

[56] Al Sirat al Mustaqim ila Mustahiqqi al Taqdim by al Nabati vol. 2 pg. 279.

[57] Ibid, pg. 299.

[58]Ibid, vol. 2 pg. 300.

[59] Ibid, vol. 3 pg. 28, under the second section.

[60] Surah al Ma’idah: 100

[61] Surah al Nur: 26

[62] Op. cit. vol. 3 pg. 29.

[63] Al Sirat al Mustaqim, vol. 3 pg. 13.

[64] Ibid, pg. 30.

[65] Ibid, pg. 36.

[66] Ibid, pg. 40.

[67] Surah Muhammad: 23

[68] Ibid

[69] Ayan al Shia, vol. 1 pg. 69.

[70] This is the text written by “the great scholar and proof, Ayatollah al Imam al Sheikh Agha Buzurg al Tihrani”. One of the renowned scholars and Mujtahids of Najf al Ashraf, and author of al Dhari’ah and other works. (Foreword, vol. 2 pg. 24)

[71] The foreword of al Sirat al Mustaqim, vol. 1 pg. 9.

[72] Mujam al Mu’allifin, vol. 7 pg. 266.

[73] Al Kuna wa al Alqab, vol. 7 pg. 101.

[74] Rawdat al Jinan, vol. 1 pg. 400.

[75] Riyad al Ulama pg. 586.

[76] Amal al Amil, pg. 23.

[77] Ayan al Shia, vol. 42 pg. 32.

[78] He is Ahmed ibn Muhammad al Ardabili. Ardabil is a city in Azerbaijan. He was born in the tenth century Hijri, and died in the year 993 A.H. He was a Mutakallim and a Faqih of a great calibre. He is from among those who have seen Sahib al Zaman, i.e. al Mahdi. He has authored outstanding works, among them are Ayat al Ahkam and Hadiqah al Shia (al Kuna wa al Alqab by al Qummi, vol. 3 pg. 167) He would revise those matters that would confuse him at the tomb of the Imam, and he would hear a reply from him. At time our Mawla Sahib al Dar would cause him to change his views on certain matters when he was in the Masjid of Kufah. (Rawdat al Jannat, vol. 1 pg. 84)

[79] Hadiqah al Shia, pg. 233.

[80] Ibid

[81] Ibid, pg. 266.

[82] Ibid, pg. 302.

[83] Ibid, pg. 275.

[84] He is ‘Ali ibn Musa ibn al Ta’us, he was born in Hillah in the year 589 A.H where he grew up. Thereafter he stayed in Baghdad for fifteen years during the ‘Abbasid Dynasty. He then returned to Hillah and eventually returned to Baghdad once again because of great considerations during the Mogul dynasty. He accepted the confederation of al Talibin in Iraq from Halaku for the duration of three years and eleven months in the year 661. He also took a strong stance against the guardianship of the confederation during the rule of Mustansir. He died in the year 664. (the forward of the book, transmitted from al Bihar, 44/107) Al Tafrishi says, “He is from among the great and reliable scholars of this group, he is of immense value.” (Naqd al Rijal, pg. 144) in this book the author named himself ‘Abd al Mahmud, he done so as a taqiyyah for the caliphs in their countries. (pg. 14)

[85] Al Tara’if fi Marifah Madhahib al Tawa’if by Ibn Ta’us, pg. 401.

[86] Ibid, pg. 410.

[87] Ibid, pg. 468 and 469.

[88] Al Tara’if fi Marifah Madhahib al Tawa’if, pg. 417.

[89] Ibid, pg. 417.

[90] This enemy of Allah has belied himself, since he did not remember that he himself narrated that Fatimah radiya Llahu ‘anha was pleased with Abu Bakr before she passed away, just as she was pleased with ‘Umar, as it has been mentioned previously, and will again be repeated.

[91] Haq al Yaqin, pg. 206. Is there anyone from among callers to oneness that have been deceived by some of the statements of this nation, or an ignorant fellow that has been deceived, or the one who pretends to be ignorant, and have sold his intellect, who is able to deny these vile, blasphemous statements and curses? Or does no trace of Islamic honour or enthusiasm remain? The one that does not have any sense of over-protectiveness for the Mother of the believers, by the words of the Qur’an, will not possess any overprotectiveness for his own mother, and the person who has no sense of overprotectiveness for the most beloved person to the Rasul of Allah salla Llahu ‘alayhi wa sallam, will not have any overprotectiveness for the person who is most beloved to himself.

[92] Was he aware that the one whom he gave the title of being the khalifah of the sunnah was also the Khalifah of ‘Ali, his children, uncles, brothers, cousins and as well as his entire family? He was one of his ministers, those whose advices were sought from and judges. Just as he had given him his daughter in marriage, and not forgetting that he was also desirous of having the same deeds in his account as he possessed, as that has already been explained in detail with its references and sources.

[93] Ibid, pg. 219.

[94] Ibid.

[95] Ibid, pg. 259.

[96] Ibid, pg. 270.

[97] Ibid, pg. 271.

[98] I seek your forgiveness, O Rabb, and I seek your pardon for transmitting the likes of these vile statements about one of Your true servants and one of those who have been given the glad tidings of Jannat during their lifetime. The one whom the Rasul salla Llahu ‘alayhi wa sallam that spoke via Your revelation and acted upon Your Will had granted the honour of marrying his daughter, the light of his eyes, and a blessed piece of his very own flesh and blood. I seek your pardon, O Rabb! Surely you know that I intend nothing other than exposing this wretched nation, and their hatred towards the Muslims, their leaders in din and in Jannat. Whoever loves them has loved you and your Nabi, and whoever hates them has hated You and Your Nabi, your pure din and everlasting kingdom. Do not make us among them, and do not take us to task for transmitting it for the sake of exposing your true servants to this filth.

[99] Haq al Yaqin, pg. 273, 274.

[100] Hayat al Qulub, vol. 2 pg. 700.

[101] Their celebrated Mufassir, al Qummi, has said that the verse:

إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا

If a sinner comes to you with information, then seek to clarify it.

was revealed concerning Aisha. (Tafsir al Qummi, vol. 2 pg. 319) How many lies similar to this one are found within their works?