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All praise belongs to Allah, Rabb of the entire universe, the Most Gracious, Most merciful, Master of the Day of Judgement. Peace and salutations upon His messenger, our master Muhammad salla Llahu ‘alayhi wa sallam, the nabi of rahmah (mercy), upon his progeny, wives, Ahlul Bayt, and all his companions.
After reciting praise upon Allah and sending salutations upon the Prophet salla Llahu ‘alayhi wa sallam; this unworthy and insignificant one, by the name of Muhammad Qasim, wishes to present before you these few pages. At the end of Rajab 1283 A.H, the esteemed scholar, pride of the ‘ulama, guide of the ummah, possessor of all meritorious qualities both inner and outer, Molana Rashid Ahmed Ghangohi forwarded a letter to me written by a Shia scholar by the name of ‘Ammar ‘Ali. The letter consisted of a number of Shia fabrications. The purpose of sending this letter to me was so that I could reply to these fabrications and forward it to Molana. On the suggestion of a few friends, a few of whom have family ties to me, I had already begun to use my free time to pen logical proofs for the beliefs of Tawhid and Risalat. This is one reason for my delay in beginning this work and another reason was my own inability and shortcomings. My own unworthiness and constant daily preoccupations resulted in my heart and mind becoming more strained. In essence, this was a difficult task but I was unable to refuse an order from Molana; thus, I postponed my writing on Tawhid and Risalat, and finally began writing a reply to this letter a few days after it had arrived. Due to a number of reasons, such as my own weakness, lack of resources, and time, I was unable to complete this reply in one sitting but after writing on a few different occasions, I finally completed on Safar 1284 A.H. After completion I entitled these pages Hadiyyat al Shia (A gift for the Shia).
The reason for this title, even though the book is in favour of the Ahlus Sunnah wa al Jama’ah and should therefore more aptly be entitled Hadiyyat Ahlus Sunnah (A gift for the Ahlus Sunnah), is that it is of more benefit for the Shia than it is for the Ahlus Sunnah. In favour of the Ahlus Sunnah, it will either benefit those of weak faith by granting them conviction or those with conviction by granting them contentment, whereas in the case of the Shia; if they are fair-minded, it will grant them iman. The reason for this is that in these pages, three sources have been substantiated from: The Noble Qur’an, Hadith from the books of the Shia, and lastly clear logical proofs, all of which are accepted by the Shia.
It is possible that one might object on account of my anonymity that every person substantiates whatever he desires, so how do we know that you truly understand the method of substantiation? The reply to this is simply that this treatise is before you, do not take my word for it but read it for yourself. The person who wrote it might not be perfect but what he has written in absolutely correct. Through the blessings of the Ahlul Bayt and the Sahabah, I have complete conviction that the contents herein will prove to be beneficial. If anyone were to still object, then it should be said to him:
Sometimes even an immature child can hit the target with his arrow.
This is absolutely true, who does not know the reality of himself. In essence whatever is said about me will be correct but the claim of this treatise being the truth is not incorrect. Allah willing, this will be understood by studying this treatise.
Surely if a foolish bigot keeps repeating the same objection then this is to be expected, as this is what prejudiced bigots do. However, if an intelligent person were to act in the same manner then I still object, as replying to a book or letter means that you have refuted every substantiation of the letter, as I have done with the letter of ‘Ammar ‘Ali (which will become evident shortly), and not simply object to one or two aspects. The reality is such that every person may faulter in one or two matters, after all we are but human and I the lowest of them all. I am neither a God nor a Messenger, who is free from all error. I do not deny the possibility of having erred or forgotten, so the authenticity and reliability of the book should be gauged by the majority.
In short, if any intelligent person wishes to reply to my book then he should follow in the footsteps of this unworthy one and refute every substantiation of every discourse. At the least adhere to the rules of debate and object to the proof of every claim that was made. Proving three or four aspects to be incorrect will not suffice, as I too admit that I am not above error or mistake. So, there should be no astonishment if you were to come across a few errors. I have high hopes from the fair-minded that they will not raise any objections to this book but would rather appreciate my effort.
If you happen to see any text that might be seemingly disrespectful towards the Prophets, Ahlul Bayt, or Sahabah of the Prophet salla Llahu ‘alayhi wa sallam then this humble author is not to blame for it, as such an approach was adopted from time to time as a retaliatory reply against the Shia and the consequences thereof will hang on their shoulders. It was they who forced our hand and Allah is my witness that I am free from any such beliefs and regard loving these saints as good fortune, and possessing a positive attitude towards them a means of salvation in the hereafter. I am hopeful that Allah will accept my excuse on account of the circumstances under which I was forced to make these statements.
If in quoting Shia narrations I have shown some hesitancy at times then too it is allowed for a few reasons:
Hence on account of the above, especially the first point, if a Shia were to still object then it is on him.
On account of the saying:
الصدق ينجى و الكذب يهلك
Honesty leads to salvation and falsehood to destruction.
This honest one admits that he did not have any Shia sources to refer to except Tuhfah Ithna ‘Ashariyyah and when I had Tuhfah then those of knowledge know that I had everything, in accordance with the poem:
It is sufficient to console me; just one glance at you.
As well as:
None of the books do I have but Tuhfah is all of them.
The reason for this is that the book is the masterpiece of the renowned Sunni Muhaddith, Shah ‘Abdul ‘Aziz al Delhwi rahimahu Llah, whose immense knowledge and research is acknowledged by Shia ‘Ulama’ as well, even if they do not verbally admit it. So, I have relied upon those narrations of the Shia that are reported in Tuhfah, either in its primary text or sub-notes, which is considered to be no less than a reference to their primary source books by the scholars. This is the reason why this unworthy one cited references from it without any second thought.
I advise the fair-minded from amongst the Shia to not disregard the intelligence and aptitude of the author of Tuhfah on account of my lack of resources but check the references with your own books. The majority of the references that are cited are well-known relied upon works of the Shia, there are no references to books that are impossible to find or never heard of. If you find the reference to be correct then you will have to accept it. However, Allah subhanahu wa ta ‘ala has himself said:
مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ
Whoever Allah sends astray, there is no guide for him.
So, what are the chances of this happening when in the words of Allah subhanahu wa ta ‘ala they are unable to find that which is able to make them understand? Where is the word of Allah and where is the word of the unworthy one?
Furthermore, the truth is only there for acceptance; if one accepts the truth then what harm is there? Nonetheless do not be lethargic in checking the reference, if any discrepancy is found then it is my responsibility.
However, I know full-well that the Shia are aware of this without me mentioning it, who is not aware of the fact that according to the Ahlus Sunnah, falsehood—especially in matters of din—is strictly prohibited and a heinous sin. We are not of the same ilk as the Shia scholar ‘Ammar ‘Ali who portrays himself to be a sparkling gem but he deceivingly passes fabrications and incorrect narrations to be authentic and weak to be reliable. It is a fallacious lie to invent a source for something that is purely fiction. The deception that was perpetrated by ‘Ammar ‘Ali in his letter will become clear as one proceeds further with this treatise.
We were under the impression that the falsehood of the Shia had ended with the scholars of the past but, unfortunately, their successors have continued the legacy. Claiming that the narrations of the garden of Fadak being gifted to Sayyidah Fatimah radiya Llahu ‘anha is reported in the reliable books of the Ahlus Sunnah wa al Jama’ah and claiming that the beloved daughters of the Prophet salla Llahu ‘alayhi wa sallam (Zainab, Ruqayyah, and Umm Kulthum (radiya Llahu ‘anhunna)) were not his offspring are the actions of the leader of the Shia ‘Ammar ‘Ali, who follows in the footsteps of his deceiving Shia mentors.
If one desires to lie then lie in such a way that is believable and can be accepted by people but I have never seen such a fabrication, simply because a person intended to become Sunni, that neither was Allah subhanahu wa ta ‘ala or the Prophet salla Llahu ‘alayhi wa sallam given any consideration nor even the innocent Imams. It can still be said regarding the failure to mention the nikah of Umm Kulthum bint Fatimah radiya Llahu ‘anha to the second khalifah ‘Umar ibn al Khattab radiya Llahu ‘anhu, even though difficult, that failing to mention it is not a denial of it having occurred, but claiming that Sayyidah Ruqayyah and her sisters (radiya Llahu ‘anhunna) were not the daughters of the Prophet salla Llahu ‘alayhi wa sallam and that the narration of the Prophet salla Llahu ‘alayhi wa sallam giving Fadak to Sayyidah Fatimah radiya Llahu ‘anha can be found in the reliable books of the Ahlus Sunnah wa al Jama’ah is such a blatant lie that no form of interpretation can camouflage its fallaciousness. After reading this entire treatise, you will see the truth of my words, Allah willing.
On closer inspection, one cannot blame ‘Ammar ‘Ali, as at the end of the day the Ahlus Sunnah is the correct mazhab (code of belief) based upon the testimony of the Qur’an and the family of the Prophet salla Llahu ‘alayhi wa sallam, whereas the mazhab of the Shia is false based upon the testimony of the Qur’an and the family of the Prophet salla Llahu ‘alayhi wa sallam. Yet, despite these testimonies, he continued seeing his leaders and scholars calling the mazhab of the Ahlus Sunnah false and the mazhab of the Shia true. As a result of this he became confused, due to his sincere reliance upon his scholars, and thought that it is correct to call falsehood the truth. And why should he not when he is one of the leading scholars of the Shia himself?
While reciting verses of the Qur’an, the following verse of Surah al Ahzab inadvertently escaped my lips:
وَاللَّهُ لَا يَسْتَحْيِيْ مِنَ الْحَقِّ
But Allah is not shy of the truth.
Since ‘Ammar ‘Ali, according to his own claims, desires only to obey Allah subhanahu wa ta ‘ala, he should ensure that he abstains from all falsehood when relaying his opinions. Instead, he has opted to act contrary to the character of Allah subhanahu wa ta ‘ala and blacken his face with falsehood, following in the footsteps of his predecessors (which he regards to be meritorious whereas they were cursed by the illustrious Imams and labelled as liars after being deeply grieved by their deceit) and drawing the burden of deceit upon his back, so that in following them he too can earn the curses of the Imams if he cannot earn their supplications.
 Surah al A’raf: 186.
 Surah al Ahzab: 53.