Conclusion
Examining Some Contents of the Book Kashf al Litham which He Praised
July 15, 2024Discussion 2 – Abu Dharr’s Status according to the Rafidah and the reasons for them pretending to defend him
July 22, 2024BACK⇒ Return to Table of contents
Conclusion
The purpose of this brief overview is to assess the credibility of the calls for rapprochement that the Shia propagate day and night. By examining the statements of their scholar, Jafar al Subhani, and using him as a practical example[1], we have uncovered two extremely significant and dangerous truths:
The first truth:
The falsehood of the calls for rapprochement that they repeat after expressing all this hatred in a book they are eager to spread among Muslims. A thought worthy of our attention occurred to me: if this is the openly declared hatred, slander, and excommunication of the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam, then imagine the ugliness of what they have concealed from us. This is expressed by our Rabb subhanahu wa ta ‘ala when He said:
قَدۡ بَدَتِ ٱلۡبَغۡضَآءُ مِنۡ أَفۡوَٰهِهِمۡ وَمَا تُخۡفِي صُدُورُهُمۡ أَكۡبَرُۚ قَدۡ بَيَّنَّا لَكُمُ ٱلۡأٓيَٰتِۖ إِن كُنتُمۡ تَعۡقِلُونَ
Their prejudice has become evident from what they say—and what their hearts hide is far worse. We have made Our revelations clear to you, if only you understood.[2]
The second truth:
Their insistence on adopting the doctrine of excommunication and their unwillingness to abandon it. Let not the simple Muslims imagine that this was a doctrine adopted by the earlier generations and then abandoned by the later ones; rather, it is a doctrine inherited generation after generation. The earlier generation hands it down to the later generation, dark and grim, firmly rejecting and decisively opposing rapprochement and fraternity with the rest of the Muslims.
As evidenced by the fact that the author of the poem is from the earlier generations and then comes its commentator from the twelfth century AH to announce the endorsement of that doctrine. Then comes the presenter, who is contemporary, still alive, and holds a significant position among them[3], residing in Iran, the state advocating for rapprochement, using it as a means to spread its beliefs, not as an end to unite the word and abandon division. He affirms his inheritance of that doctrine by introducing the book and implicitly endorsing it, expressing it with the tongue of circumstance and showing joy and delight in publishing such a book in Islamic circles, rightfully describing its printing as the good news he brings to Muslims.
This is the most important aspect I wanted to highlight in this urgent message, perhaps Allah Almighty will enlighten those who are deceived by it, so they can distinguish between the truthful and the intruders with dubious intentions in their repetition of the call for rapprochement among Muslims.
And may Allah’s peace, blessings, and benedictions be upon our Prophet Muhammad and his family and Companions.
[1] Since there are many examples of the false claims of rapprochement repeated by Shia scholars, we remind readers of another figure who practiced this dirty trick, the pioneer in this field: their scholar and Ayatollah al ‘Uzma, ‘Abdul Hussain Sharaf al Din al Musawi, the author of al Muraja’at. He repeated calls for rapprochement and unity, only to contradict himself and reveal his falseness in the same book that calls for it. Let us quickly review his book al Fusul al Muhimmah fi Ta’lif al Ummah which, from its title, reveals the author’s intention of listing chapters and fundamental principles aimed at unifying the Ummah and abandoning division, fragmentation, and conflict. Here is a summary:
First: Some of his claims for unity and condemnation of division, fragmentation, and conflict:
He says:
الفصل الثالث في نبذة مما صح عند أهل السنة والجماعة من الأحاديث الدالة على أن من قال لا إله إلا الله محمد رسول الله محترم دمه وماله وعرضه أوردنا لينتبه الغافل ويقنع الجاهل وليعلما أن أمر المسلمين ليس كما يزعمه إخوان العصبية وأبناء الهمجية وحلفاء الحمية حمية الجاهلية الذين شقوا عصا المسلمين وأضرموا نار الفتن بينهم حق كانوا أوزاعا وشيعا يكفر بعضهم بعضا ويتبرأ بعضهم من بعض من غير أمر يوجب ذلك إلا ما نفخته الشياطين أو نفثته أبالسة الإنس الذين هم أنكى للاسلام من نسل آكلة الأكباد
The third chapter provides a summary of what is authentically reported according to the Ahlus Sunnah wa al Jama’ah (the Sunni community) of the hadiths indicating that whoever says, “There is no deity but Allah; Muhammad is the Messenger of Allah,” his blood, wealth, and honour are to be honoured. We presented this to awaken the heedless and convince the ignorant, to show that the matter of Muslims is not as claimed by the brothers of fanaticism, the sons of barbarism, and the allies of zealotry, the zealotry of ignorance, who have split the unity of Muslims and kindled the fires of discord among them, making them groups and sects, excommunicating each other and disassociating from each other without any reason justifying this except what the devils have blown into them or the insinuations of human demons who are more harmful to Islam than the offspring of the liver-eater. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 12.)
He says:
الفصل الخامس في طائفة مما صح عند أهل السنة من الأحاديث الحاكمة بنجاة مطلق الموحدين أوردناها ليعلم حكمها بالجنة على كل من الشيعة والسنة والغرض بعث المسلمين على الاجتماع والتنديد بهم على هذا النزاع والتنبيه لهم على أن هذا التدابر بينهم عبث محض وسفه صرف بل فساد في الأرض وإهلاك للحرث والنسل ضرورة أنه متي كان الدين حاكما على كل منهما بالإيمان معلنا بفوزهما في أعلى الجنان لا يبقى لنزاعهما غرض تقصده الحكماء أو أمر يليق بألباب العقلاء لكن مُني المسلمون بجماعة ذهلوا عن صلاحهم وغفلوا عن حديث صحاحهم
Chapter Five: On a collection of authentic hadiths according to the Ahlus Sunnah that declare the salvation of all monotheists. We presented these to show that their ruling is paradise for both Shia and Sunni. The purpose is to encourage Muslims to unite and denounce this dispute among them and to remind them that this discord is pure nonsense and sheer foolishness, resulting in corruption on earth and the destruction of crops and offspring. Since religion governs both with the declaration of their faith, proclaiming their victory in the highest paradise, their dispute is meaningless, intended by foolish rulers or something suitable for rational minds. But Muslims have been afflicted by a group who are oblivious to their well-being and ignorant of their authentic hadiths. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 25.)
He says:
وهذه الأخبار أجلى من الشمس في رائعة النهار وصحتها أشهر من نار على علم فيها من البشائر ما ربما هون على المسلم موبقات الكبائر فدونك أبوابها في كتب أهل السنة لتعلم حكمها عليك وعليهم بالجنة وكل ما ذكرناه شذر من بذر ونقطة من لجج بحر اكتفينا منها بما ذكره البخاري في كتابه وكرره بالأسانيد المتعددة في كثير من أبوابه ولم نتعرض لما في باقي الصحاح إذ انشق بما ذكرناه عمود الفجر واندلع لسان الصباح
These reports are clearer than the sun at midday and their authenticity is more famous than a fire on a mountaintop. They contain glad tidings that might ease the severity of major sins for a Muslim. Look at their chapters in the books of the Ahlus Sunnah to learn their ruling upon you and them with respect to paradise. Everything we mentioned is a fragment of a whole, a drop from an ocean. We sufficed with what al Bukhari mentioned in his book and repeated through multiple chains in many of his chapters. We did not delve into what is in the rest of the authentic collections, as the dawn has broken and the morning light has spread with what we have mentioned. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 31.)
Secondly: His Declaration of their Takfiri belief against All Muslims who do not believe in Imamah and his Acknowledgment of their Doom:
It is astonishing that he declared this in the same book whose purpose was to unify the Ummah and reject fragmentation and Takfir among them. This came after he reviewed the hadith of the Ahlus Sunnah regarding the salvation of all monotheists on the Day of Judgment. He said on page 31:
الكبائر فدونك أبوابها في كتب أهل السنة لتعلم حكمها عليك وعليهم بالجنة وكل ما ذكرناه شذر من بذر ونقطة من لجج بحر اكتفينا منها بما ذكره البخاري في كتابه وكرره بالأسانيد المتعددة في كثير من أبوابه ولم نتعرض لما في باقي الصحاح إذ انشق بما ذكرناه عمود الفجر واندلع لسان الصباح
Look at their chapters in the books of the Ahlus Sunnah to learn their ruling upon you and them with respect to paradise. Everything we mentioned is a fragment of a whole, a drop from an ocean. We sufficed with what al Bukhari mentioned in his book and repeated through multiple chains in many of his chapters. We did not delve into what is in the rest of the authentic collections, as the dawn has broken and the morning light has spread with what we have mentioned. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 31.)
After acknowledging what has been narrated in the books of the Ahlus Sunnah regarding the salvation of all monotheists, he moved to convey that reality from one of the most authentic Shia books, al Kafi by al Kulayni. However, he found it filled with the Takfir of all monotheists from the people of the Qiblah who do not believe in the Imamah of the Twelve Imams. He affirmed this reality, which destroys any hope for rapprochement and ignites the fire of discord among Muslims by dooming all of them to eternal hellfire, like the fate of all other disbelievers such as the Zoroastrians, pagans, and atheists.
He said:
وإن عندنا صحاحا أخر فزنا بما من طريق أئمتنا الاثني عشر روتها هداة قولهم وحديثهم روى جدنا عن جبرئيل عن الباري فهي السنة التالية للكتاب وهي الجنة الواقية من العذاب وإليكها في أصول الكافي وغيره تعلن بالبشائر لأهل الإيمان بالله ورسوله واليوم الآخر لكنها تخصص ما سمعته من تلك العمومات المتكاثرة بولاية آل رسول الله وعترته الطاهرة ولا غرو فإن ولايتهم من أصول الدين
And we have other authentic reports that have come to us through our Twelve Imams, narrated by the guides of their words and their hadith, our grandfather narrated from Jibril from the Creator, and it is the Sunnah following the Book, and it is the protective shield from torment. You will find them in Usul al Kafi and others, announcing glad tidings to the people of faith in Allah, His Messenger, and the Last Day, but it specifies what you have heard from those widespread generalities with the Wilayah (guardianship) of the family of the Prophet salla Llahu ‘alayhi wa sallam and his pure progeny… No wonder, for their Wilayah is one of the foundations of religion. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 31-32.)
Consider his call for rapprochement and unification, followed in the same book by the declaration of their Takfiri belief, confining salvation only to the Imami Shia and damning the rest of the Muslims among the monotheists. This makes clear the falsehood of the rapprochement claims still echoed by Shia scholars, following the approach of Ayatollah al ‘Uzma ‘Abdul Hussain, and continued by their scholar, Jafar al Subhani.
[2] Surah Al ‘Imran: 118.
[3] Jafar al Subhani was not the only example embodying the contemporary adoption of the doctrine of Takfir. Before him was their leader in the sect and the founder of the Shia state of Iran, Khomeini. He revealed his Takfiri belief, which he inherited from his predecessors, when he judged the prominent Companions of the Prophet salla Llahu ‘alayhi wa sallam, Talhah and Zubair, and the Mother of the Believers, ‘Aishah radiya Llahu ‘anhum, to be worse than dogs and pigs, and that their punishment on the Day of Judgment would be more severe than that of the disbelievers. Here is the exact text of his statement:
He says:
وأما سائر الطوائف من النصاب بل الخوارخ فلا دليل على نجاستهم وإن كانوا أشد عذابا من الكفار فلو خرخ سلطان على أمير المؤمنين عليه السلام بعنوان التدين بل للمعارضة في الملك أو غرض أخرى كعائشة وزبير وطلحة ومعاوية وأشباههم أو نصب أحد عداوة له أو لأحد من الأئمة عليهم السلام بعنوان التدين بل لعداوة قريش أو بني هاشم أو العرب أو لأجل كونه قاتل ولده أو أبيه أو غير ذلك لا يوجب ظاهرا شيء منها نجاسة ظاهرية وإن كانوا أخبث من الكلاب والخنازير
As for other groups among the Nawasib and even the Khawarij, there is no evidence of their impurity, although their punishment is more severe than that of the disbelievers. If a ruler rebelled against Amir al Mu’minin (‘Ali), under the pretext of religion or for opposition to power, such as ‘Aishah, Zubair, Talhah, Muawiyah, and their likes, or if someone harboured enmity towards him or any of the Imams under the pretext of religion or for enmity towards the Quraysh, Banu Hashim, or the Arabs, or because he killed his son or father or for other reasons, none of this outwardly necessitates physical impurity, even though they are more abominable than dogs and pigs. (Al Taharah, 3/337)
BACK⇒ Return to Table of contents
Conclusion
The purpose of this brief overview is to assess the credibility of the calls for rapprochement that the Shia propagate day and night. By examining the statements of their scholar, Jafar al Subhani, and using him as a practical example[1], we have uncovered two extremely significant and dangerous truths:
The first truth:
The falsehood of the calls for rapprochement that they repeat after expressing all this hatred in a book they are eager to spread among Muslims. A thought worthy of our attention occurred to me: if this is the openly declared hatred, slander, and excommunication of the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam, then imagine the ugliness of what they have concealed from us. This is expressed by our Rabb subhanahu wa ta ‘ala when He said:
قَدۡ بَدَتِ ٱلۡبَغۡضَآءُ مِنۡ أَفۡوَٰهِهِمۡ وَمَا تُخۡفِي صُدُورُهُمۡ أَكۡبَرُۚ قَدۡ بَيَّنَّا لَكُمُ ٱلۡأٓيَٰتِۖ إِن كُنتُمۡ تَعۡقِلُونَ
Their prejudice has become evident from what they say—and what their hearts hide is far worse. We have made Our revelations clear to you, if only you understood.[2]
The second truth:
Their insistence on adopting the doctrine of excommunication and their unwillingness to abandon it. Let not the simple Muslims imagine that this was a doctrine adopted by the earlier generations and then abandoned by the later ones; rather, it is a doctrine inherited generation after generation. The earlier generation hands it down to the later generation, dark and grim, firmly rejecting and decisively opposing rapprochement and fraternity with the rest of the Muslims.
As evidenced by the fact that the author of the poem is from the earlier generations and then comes its commentator from the twelfth century AH to announce the endorsement of that doctrine. Then comes the presenter, who is contemporary, still alive, and holds a significant position among them[3], residing in Iran, the state advocating for rapprochement, using it as a means to spread its beliefs, not as an end to unite the word and abandon division. He affirms his inheritance of that doctrine by introducing the book and implicitly endorsing it, expressing it with the tongue of circumstance and showing joy and delight in publishing such a book in Islamic circles, rightfully describing its printing as the good news he brings to Muslims.
This is the most important aspect I wanted to highlight in this urgent message, perhaps Allah Almighty will enlighten those who are deceived by it, so they can distinguish between the truthful and the intruders with dubious intentions in their repetition of the call for rapprochement among Muslims.
And may Allah’s peace, blessings, and benedictions be upon our Prophet Muhammad and his family and Companions.
[1] Since there are many examples of the false claims of rapprochement repeated by Shia scholars, we remind readers of another figure who practiced this dirty trick, the pioneer in this field: their scholar and Ayatollah al ‘Uzma, ‘Abdul Hussain Sharaf al Din al Musawi, the author of al Muraja’at. He repeated calls for rapprochement and unity, only to contradict himself and reveal his falseness in the same book that calls for it. Let us quickly review his book al Fusul al Muhimmah fi Ta’lif al Ummah which, from its title, reveals the author’s intention of listing chapters and fundamental principles aimed at unifying the Ummah and abandoning division, fragmentation, and conflict. Here is a summary:
First: Some of his claims for unity and condemnation of division, fragmentation, and conflict:
He says:
الفصل الثالث في نبذة مما صح عند أهل السنة والجماعة من الأحاديث الدالة على أن من قال لا إله إلا الله محمد رسول الله محترم دمه وماله وعرضه أوردنا لينتبه الغافل ويقنع الجاهل وليعلما أن أمر المسلمين ليس كما يزعمه إخوان العصبية وأبناء الهمجية وحلفاء الحمية حمية الجاهلية الذين شقوا عصا المسلمين وأضرموا نار الفتن بينهم حق كانوا أوزاعا وشيعا يكفر بعضهم بعضا ويتبرأ بعضهم من بعض من غير أمر يوجب ذلك إلا ما نفخته الشياطين أو نفثته أبالسة الإنس الذين هم أنكى للاسلام من نسل آكلة الأكباد
The third chapter provides a summary of what is authentically reported according to the Ahlus Sunnah wa al Jama’ah (the Sunni community) of the hadiths indicating that whoever says, “There is no deity but Allah; Muhammad is the Messenger of Allah,” his blood, wealth, and honour are to be honoured. We presented this to awaken the heedless and convince the ignorant, to show that the matter of Muslims is not as claimed by the brothers of fanaticism, the sons of barbarism, and the allies of zealotry, the zealotry of ignorance, who have split the unity of Muslims and kindled the fires of discord among them, making them groups and sects, excommunicating each other and disassociating from each other without any reason justifying this except what the devils have blown into them or the insinuations of human demons who are more harmful to Islam than the offspring of the liver-eater. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 12.)
He says:
الفصل الخامس في طائفة مما صح عند أهل السنة من الأحاديث الحاكمة بنجاة مطلق الموحدين أوردناها ليعلم حكمها بالجنة على كل من الشيعة والسنة والغرض بعث المسلمين على الاجتماع والتنديد بهم على هذا النزاع والتنبيه لهم على أن هذا التدابر بينهم عبث محض وسفه صرف بل فساد في الأرض وإهلاك للحرث والنسل ضرورة أنه متي كان الدين حاكما على كل منهما بالإيمان معلنا بفوزهما في أعلى الجنان لا يبقى لنزاعهما غرض تقصده الحكماء أو أمر يليق بألباب العقلاء لكن مُني المسلمون بجماعة ذهلوا عن صلاحهم وغفلوا عن حديث صحاحهم
Chapter Five: On a collection of authentic hadiths according to the Ahlus Sunnah that declare the salvation of all monotheists. We presented these to show that their ruling is paradise for both Shia and Sunni. The purpose is to encourage Muslims to unite and denounce this dispute among them and to remind them that this discord is pure nonsense and sheer foolishness, resulting in corruption on earth and the destruction of crops and offspring. Since religion governs both with the declaration of their faith, proclaiming their victory in the highest paradise, their dispute is meaningless, intended by foolish rulers or something suitable for rational minds. But Muslims have been afflicted by a group who are oblivious to their well-being and ignorant of their authentic hadiths. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 25.)
He says:
وهذه الأخبار أجلى من الشمس في رائعة النهار وصحتها أشهر من نار على علم فيها من البشائر ما ربما هون على المسلم موبقات الكبائر فدونك أبوابها في كتب أهل السنة لتعلم حكمها عليك وعليهم بالجنة وكل ما ذكرناه شذر من بذر ونقطة من لجج بحر اكتفينا منها بما ذكره البخاري في كتابه وكرره بالأسانيد المتعددة في كثير من أبوابه ولم نتعرض لما في باقي الصحاح إذ انشق بما ذكرناه عمود الفجر واندلع لسان الصباح
These reports are clearer than the sun at midday and their authenticity is more famous than a fire on a mountaintop. They contain glad tidings that might ease the severity of major sins for a Muslim. Look at their chapters in the books of the Ahlus Sunnah to learn their ruling upon you and them with respect to paradise. Everything we mentioned is a fragment of a whole, a drop from an ocean. We sufficed with what al Bukhari mentioned in his book and repeated through multiple chains in many of his chapters. We did not delve into what is in the rest of the authentic collections, as the dawn has broken and the morning light has spread with what we have mentioned. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 31.)
Secondly: His Declaration of their Takfiri belief against All Muslims who do not believe in Imamah and his Acknowledgment of their Doom:
It is astonishing that he declared this in the same book whose purpose was to unify the Ummah and reject fragmentation and Takfir among them. This came after he reviewed the hadith of the Ahlus Sunnah regarding the salvation of all monotheists on the Day of Judgment. He said on page 31:
الكبائر فدونك أبوابها في كتب أهل السنة لتعلم حكمها عليك وعليهم بالجنة وكل ما ذكرناه شذر من بذر ونقطة من لجج بحر اكتفينا منها بما ذكره البخاري في كتابه وكرره بالأسانيد المتعددة في كثير من أبوابه ولم نتعرض لما في باقي الصحاح إذ انشق بما ذكرناه عمود الفجر واندلع لسان الصباح
Look at their chapters in the books of the Ahlus Sunnah to learn their ruling upon you and them with respect to paradise. Everything we mentioned is a fragment of a whole, a drop from an ocean. We sufficed with what al Bukhari mentioned in his book and repeated through multiple chains in many of his chapters. We did not delve into what is in the rest of the authentic collections, as the dawn has broken and the morning light has spread with what we have mentioned. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 31.)
After acknowledging what has been narrated in the books of the Ahlus Sunnah regarding the salvation of all monotheists, he moved to convey that reality from one of the most authentic Shia books, al Kafi by al Kulayni. However, he found it filled with the Takfir of all monotheists from the people of the Qiblah who do not believe in the Imamah of the Twelve Imams. He affirmed this reality, which destroys any hope for rapprochement and ignites the fire of discord among Muslims by dooming all of them to eternal hellfire, like the fate of all other disbelievers such as the Zoroastrians, pagans, and atheists.
He said:
وإن عندنا صحاحا أخر فزنا بما من طريق أئمتنا الاثني عشر روتها هداة قولهم وحديثهم روى جدنا عن جبرئيل عن الباري فهي السنة التالية للكتاب وهي الجنة الواقية من العذاب وإليكها في أصول الكافي وغيره تعلن بالبشائر لأهل الإيمان بالله ورسوله واليوم الآخر لكنها تخصص ما سمعته من تلك العمومات المتكاثرة بولاية آل رسول الله وعترته الطاهرة ولا غرو فإن ولايتهم من أصول الدين
And we have other authentic reports that have come to us through our Twelve Imams, narrated by the guides of their words and their hadith, our grandfather narrated from Jibril from the Creator, and it is the Sunnah following the Book, and it is the protective shield from torment. You will find them in Usul al Kafi and others, announcing glad tidings to the people of faith in Allah, His Messenger, and the Last Day, but it specifies what you have heard from those widespread generalities with the Wilayah (guardianship) of the family of the Prophet salla Llahu ‘alayhi wa sallam and his pure progeny… No wonder, for their Wilayah is one of the foundations of religion. (Al Fusul al Muhimmah fi Ta’lif al Ummah, pg. 31-32.)
Consider his call for rapprochement and unification, followed in the same book by the declaration of their Takfiri belief, confining salvation only to the Imami Shia and damning the rest of the Muslims among the monotheists. This makes clear the falsehood of the rapprochement claims still echoed by Shia scholars, following the approach of Ayatollah al ‘Uzma ‘Abdul Hussain, and continued by their scholar, Jafar al Subhani.
[2] Surah Al ‘Imran: 118.
[3] Jafar al Subhani was not the only example embodying the contemporary adoption of the doctrine of Takfir. Before him was their leader in the sect and the founder of the Shia state of Iran, Khomeini. He revealed his Takfiri belief, which he inherited from his predecessors, when he judged the prominent Companions of the Prophet salla Llahu ‘alayhi wa sallam, Talhah and Zubair, and the Mother of the Believers, ‘Aishah radiya Llahu ‘anhum, to be worse than dogs and pigs, and that their punishment on the Day of Judgment would be more severe than that of the disbelievers. Here is the exact text of his statement:
He says:
وأما سائر الطوائف من النصاب بل الخوارخ فلا دليل على نجاستهم وإن كانوا أشد عذابا من الكفار فلو خرخ سلطان على أمير المؤمنين عليه السلام بعنوان التدين بل للمعارضة في الملك أو غرض أخرى كعائشة وزبير وطلحة ومعاوية وأشباههم أو نصب أحد عداوة له أو لأحد من الأئمة عليهم السلام بعنوان التدين بل لعداوة قريش أو بني هاشم أو العرب أو لأجل كونه قاتل ولده أو أبيه أو غير ذلك لا يوجب ظاهرا شيء منها نجاسة ظاهرية وإن كانوا أخبث من الكلاب والخنازير
As for other groups among the Nawasib and even the Khawarij, there is no evidence of their impurity, although their punishment is more severe than that of the disbelievers. If a ruler rebelled against Amir al Mu’minin (‘Ali), under the pretext of religion or for opposition to power, such as ‘Aishah, Zubair, Talhah, Muawiyah, and their likes, or if someone harboured enmity towards him or any of the Imams under the pretext of religion or for enmity towards the Quraysh, Banu Hashim, or the Arabs, or because he killed his son or father or for other reasons, none of this outwardly necessitates physical impurity, even though they are more abominable than dogs and pigs. (Al Taharah, 3/337)