The previous manifestation highlighted them permitting abusing, backbiting, and disparaging the Ahlus Sunnah. This manifestation covers something way more wicked and vile. The verdict of these vile and detested practices has been communicated from simply highlighting their permissibility, without it entailing any sin, to encouraging them and arranging typical reward for them. This entails an unmistakable appeal to the Shia to adopt this type of obscenity and vulgarity as a constant practice—not absent from the remembrance of devout worshippers, the talk of orators, and the discussion of students of knowledge. Have a look—O beloved reader—at some Shia authorities’ statements on this topic.
1. Al Majlisi promises reward and compensation for cursing and dissociating from Abu Bakr and ‘Umar radiya Llahu ‘anhuma and their type. He states:
أقول الأخبار الدالة على كفر أبي بكر وعمر وأضرابهما وثواب لعنهم والبراءة منهم وما يتضمن بدعهم أكثر من أن يذكر في هذا المجلد أو في مجلدات شتى وفيما أوردناه كفاية لمن أراد الله هدايته إلى الصراط المستقيم
I say: The narrations indicating the disbelief of Abu Bakr, ‘Umar, and their like, the reward for cursing them and dissociating from them, and those containing their innovations are more than can be cited in this volume or many scattered volumes. What we have cited is sufficient for one whom Allah wishes to guide to the straight path.
2. The Shia have been excessive in cursing Abu Bakr and ‘Umar radiya Llahu ‘anhuma through a famous supplication known as Sanamay Quraysh [Supplication against the Two Idols of Quraysh]. After quoting it, the author promises grand rewards for the one who recites it thereby encouraging the Shia to recite it. Al Majlisi states:
هذا الدعاء رفيع الشأن عظيم المنزلة ورواه عبد الله بن عباس عن علي عليه السلام أنه كان يقنت به وقال إن الداعي به كالرامي مع النبي صلى الله عليه وآله في بدر وأحد وحنين بألف ألف سهم
This supplication is sublime and exalted. ‘Abdullah ibn ‘Abbas narrates that ‘Ali ‘alayh al Salam would recite it in qunut and assert, “One who supplicates with it is like a marksman shooting a million arrows in Badr, Uhud, and Hunayn alongside the Nabi salla Llahu ‘alayhi wa sallam.”
3. Shia authority Muhammad Hassan al Najafi has determined disparaging and backbiting the opposition—the Three Khalifas radiya Llahu ‘anhum are at the head of the opposition to Imamah—one of the most superior forms of worship and the most complete acts of proximity. He says:
وعلى كل حال فالظاهر إلحاق المخالفين بالمشركين في ذلك لاتحاد الكفر الإسلامي والإيماني فيهم بل لعل هجاءهم على رءوس الأشهاد من أفضل عبادة العباد ما لم تمنع التقية وأولى من ذلك غيبتهم التي جرت سيرة الشيعة عليها في جميع الأعصار والأمصار علماؤهم وعوامهم حتى ملئوا القراطيس منها بل هي عندهم من أفضل الطاعات وأكمل القربات فلا غرابة في دعوى تحصيل الإجماع كما عن بعضهم بل يمكن دعوى كون ذلك من الضروريات فضلا عن القطعيات
Whatever the case, it is evident to join the opposition with the polytheists in this due to agreement in Islamic and imani disbelief. In fact, probably insulting them publicly is one of the most superior forms of worship, if Taqiyyah does not forbid. Better than this is backbiting them, the path the Shia—both the scholars and common folk—have treaded in all eras and cities and filled manuscripts with the same. It is, in their sight, one of the most superior acts of obedience and most complete deeds of proximity. There is no oddness in claiming the formulation of consensus as some have. In fact, it is possible to claim it being among the essentials, if not the convictions.
4. Grand Shia Sheikh al Ansari is emphatic in confirming the Ahlus Sunnah’s disbelief, to which there is no objection, since it has been authenticated by the Imams’ mutawatir narrations and the scholars’ While transmitting some of these narrations, he spews his rancour with a clearly repugnant text, claiming that documenting it in his book will honour and bless it. He says:
والحاصل أن ثبوت صفة الكفر لهم مما لا إشكال فيه ظاهرا كما عرفت من الأصحاب ويدل عليه أخبار متواترة نذكر بعضها تيمنا وتشريفا للكتاب
The outcome is that the establishment of the quality of disbelief for them is something having no objection outwardly, as you have come to learn from the scholars. Mutawatir narrations indicate to it, some of which we will mention for blessings and honour for the book.
I was grieved repeatedly with increased sadness while penning this latest manifestation of the Shia concept of Takfir towards Muslims in general and the Ahlus Sunnah in particular, more than I was while writing the previous manifestations. The reason is that all the disparagement, abuse, cursing, and obscenity coupled with its rancour and malice that passed was directed at living Muslims. This manifestation deals with the dead—who have left this world and most desperately need righteous supplications which hopefully will cause Allah’s subhanahu wa ta ‘ala mercy and forgiveness to envelope them.
We all know that when a Muslim passes on, departs from this world, and moves to the realm of reckoning, only his previous actions and the supplications of the rest of the Muslims for mercy and forgiveness will benefit him. Therefore, at his demise, tongues desist from speaking of his flaws and hearts soften for him—even those who harboured harshness for him before his death—for he has now advanced to a tough and strenuous station. A Muslim is merciful; he harbours no rancour or malice for his Muslim brother. He might oppose or differ with him and enmity and hatred might develop between them. However, at the knock of death, all tongues, be they friend or foe, profusely utter: O Allah, forgive him, have mercy upon him, and purify him from sins and mistakes as white clothes are purified from filth. Is a Muslim but the product of his din which is an epitome of mercy?
Oh how remorseful! This rule is not universally true. Among us are people who claim Islam, yet their hearts are harder than rocks. There are rocks from which water gushes forth, giving life. Yet these people’s hearts do not soften for the deceased Muslims in the most critical and emotionally stirring times. Rather, they begin scheming to vent their wrath against them. They thus selected a worship, originally formulated to be a distinguished manifestation of the mutual mercy between Muslims, to transform it away from the Legislator’s intention, to a dark, disgusting manifestation of rancour and malice! It is Salat al Janazah which they forcefully filled with vulgarity and obscenity from their endless vaults of rancour. They thus twisted mutual mercy into revenge, and supplicating for forgiveness and entry into Jannat for the deceased into cursing, swearing, and imploring his shoving into Hell! Do not deny or reject, O beloved reader. Here are some Shia scholars’ verdicts on this subject:
1. ‘Ali ibn Babawayh al Qummi (d. 329 AH) writes:
وإذا كان الميت مخالفاً فقل في تكبيرك الرابعة اللهم اخز عبدك وابن عبدك هذا اللهم اصله نارك اللهم أذقه أليم عقابك وشديد عقوبتك وأورده ناراً واملأ جوفه ناراً وضيّق عليه لحده فإنه كان معادياً لأوليائك وموالياً لأعدائك اللهم لا تخفف عنه العذاب واصبب عليه العذاب صبّاً فإذا رفع جنازته فقل اللهم لا ترفعه ولا تزكه
When the deceased is the opposition, then say after your fourth takbir: O Allah, disgrace this bondsman of Yours and Your bondsman’s son. O Allah, enter him into Your Hell. O Allah, make him taste the pain of Your punishment and the severity of Your chastisement. Enter him into Hell, fill his internal with fire, and constrict his grave upon him as he was hostile to Your friends and friendly to Your enemies. O Allah, do not ease punishment for him. Shower chastisement upon him constantly.
When lifting his bier, say: O Allah, do not elevate him or purify him.
2. Sheikh al Mufid says:
ولا يجوز لأحد من أهل الإيمان أن يغسل مخالفا للحق في الولاية ولا يصلي عليه إلا أن تدعوه ضرورة إلى ذلك من جهة التقية فيغسله تغسيل أهل الخلاف ولا يترك معه جريدة وإذا صلى عليه لعنه في صلاته ولم يدع له فيها
It is not permissible for any believer to wash an opposition to the truth in Wilayah nor to perform salah upon him except if a necessity demands this, from the angle of Taqiyyah. In this case, he should wash him as an opposition and not leave a palm-leaf stalk with him. When he prays upon him, he should curse him in the salah and not supplicate for him.
3. Sheikh al Ta’ifah al Tusi (d. 460 AH) comments on al Mufid’s above words—of not performing Salat al Janazah upon the opposition and if forced, he should curse him—explaining the reason for this:
قال الشيخ أيده الله تعالى ولا يجوز لأحد من أهل الإيمان أن يغسل مخالفا للحق في الولاية ولا يصلي عليه إلا أن تدعوه ضرورة إلى ذلك من جهة التقية فيغسله تغسيل أهل الخلاف ولا يترك معه جريدة وإذا صلى عليه لعنه في صلاته ولم يدع له فيها فالوجه فيه أن المخالف لأهل الحق كافر فيجب أن يكون حكمه حكم الكفار إلا ما خرج بالدليل وإذا كان غسل الكافر لا يجوز فيجب أن يكون غسل المخالف أيضا غير جائز وأما الصلاة عليه فيكون على حد ما كان يصلي النبي صلى الله عليه وآله والأئمة عليهم السلام على المنافقين وسنبين فيما بعد كيفية الصلاة على المخالفين إن شاء الله تعالى والذي يدل على أن غسل الكافر لا يجوز إجماع الأمة لأنه لا خلاف بينهم في أن ذلك محظور في الشريعة
Sheikh—may Allah subhanahu wa ta ‘ala support him—says: It is not permissible for any believer to wash an opposition to the truth in Wilayah nor to perform salah upon him except if a necessity demands this, from the angle of Taqiyyah. In this case, he should wash him as an opposition and not leave a palm-leaf stalk with him. When he prays upon him, he should curse him in the salah and not supplicate for him.
The reason behind this is that the opposition to the adherents of the truth is a disbeliever. This necessitates his ruling being the ruling of the disbelievers, except what is excluded through proof. When washing a disbeliever is not permissible, this necessitates washing the opposition also not being permissible. Salah upon him should be in the manner the Nabi salla Llahu ‘alayhi wa sallam and the Imams ‘alayhim al Salam prayed over the hypocrites. I will soon explain the manner of salah over the opposition, Allah willing. The Ummah’s consensus indicates the impermissibility of washing a disbeliever. There exists no dispute among them that this is forbidden in the Shari’ah.
وإن كان مخالفا معاندا دعا عليه ولعنه
If he be an opposition, obstinate, supplicate against him and curse him.
4. Shia Sheikh Abu Salih al Halabi (d. 447 AH) states:
وإن كان مخالفا للحق بجبر أو تشبيه أو اعتزال أو خارجية أو إنكار إمامة لعنه بعد الرابعة وانصرف ولا يجوز الصلاة على من هذه حاله إلا التقية
If he opposes the truth as one of the Jabariyyah, Mushabbihah, Mu’tazilah, or Khawarij, or denies Imamah, then curse him after the fourth takbir and make salam. It is not permissible to perform salah on such people except observing Taqiyyah.
5. Ibn Zuhrah al Halabi (d. 585 AH) writes:
وإن كان مخالفا للحق دعا عليه بما هو أهله
If he be an opposition to the truth, supplicate against him of what he deserves.
6. Abu al Majd al Halabi asserts:
وبعد الرابعة بالترحم على الميت إن كان محقا وعليه إن كان مبطلا
After the fourth, invoke mercy upon the deceased if he be an adherent of the truth, and curse him if he be an adherent of falsehood.
7. Yahya ibn Sa’id al Hilli (d. 690 AH) states:
وكيفيتها أن ينوي ويكبر ويتشهد الشهادتين ثمّ يكبر ثانية ويصلّي على النبي صلى الله عليه وآله وسلم ثمّ يكبر ثالثة ويدعو للمؤمنين ثمّ رابعة ويدعو للميت المحق ثمّ خامسة ويقول عفوك ثلاثاً وينصرف بها وإن كان إماماً وقف حتّى ترفع الجنازة سنّة وإن كان مبطلاً دعا عليه ولعنه عقيب الرابعة وانصرف
The manner of it [Salat al Janazah] is to make intention, then say takbir, and recite the shahadatayn. Then say takbir and send salutations upon the Nabi salla Llahu ‘alayhi wa sallam. Then say takbir and pray for the believers. Then a fourth and supplicate for the deceased who adheres to the truth. Then a fifth takbir, and he should say, “pardon” thrice and finally make salam. If he be an Imam, he should wait until the bier is lifted; this is Sunnah. If the deceased be an adherent of falsehood, he should supplicate against him and curse him after the fourth takbir and then make salam.
8. Al Muhaqqiq al Sabziwari (d. 1090 AH) writes:
ثم يكبر رابعة ويدعوا للميت إن كان مؤمنا ثم يكبر وينصرف ويدعو على الميت إن كان مخالفا
He then should say the takbir a fourth time and supplicate for the deceased, if he is a believer, then say takbir and make salam. He should pray against the deceased if he is an opposition.
9. Al Mirza al Qummi (d. 1221 AH) says:
وإن كان الميت مخالفا فأقل الواجب هو الدعاء عليه والمنقول فيه روايات منها حسنة الحلبي في جاحد الحق الله املأ جوفه نارا وقبره نارا وسلط عليه الحيات والعقارب ومنها صحيحة صفوان بن مهران للناصب اللهم اخز عبدك في عبادك وبلادك اللهم أصله أشد نارك اللهم أذقه حر عذابك فإنه كان يوالي أعداءك ويعادي أولياءك ويبغض أهل بيت نبيك
If the deceased is an opposition, the minimum requirement is to supplicate against him. There are narrations reported in this regard, one of which is Hassanat al Halabi fi Jahid al Haqq: O Allah, fill his internal with fire and his grave with fire and set upon him snakes and scorpions.
Another is Sahihat Safwan ibn Mihran li al Nasib: O Allah, disgrace Your bondsman among Your bondsmen and cities. O Allah, enter him into Your severest Hell. O Allah, make him taste the heat of Your punishment, as he was a friend to Your enemies, hostile to Your friends, and a hater of Your Nabi’s Ahlul Bayt.
10. Ayatollah al ‘Uzma Abu al Qasim al Khu’i spews out the same malice asserting:
حكم الصلاة على المخالف من حيث الدعاء وأما من حيث الدعاء فيختلفان حيث يدعى على الميت المخالف ويدعى له في المؤمن
The verdict of salah upon the opposition in respect of supplication: As regards supplication, it varies, in the sense that an opposition deceased will be supplicated against while a believer will be supplicated for.
He then elucidates, at the same juncture, on the narration which contains the supplication, Sahihat al Halabi. He says:
وقد ورد في صحيحة الحلبي الأمر بالدعاء على الميت
Sahihat al Halabi contains the instruction to supplicate against the deceased.
The wording is:
محمد بن علي بن الحسين بإسناده عن عبيد الله بن علي الحلبي عن أبي عبد الله عليه السلام قال إذا صليت على عدو الله فقل اللهم إنا لا نعلم منه إلا أنه عدو لك ولرسولك اللهم فاحش قبره نارا واحش جوفه نارا وعجل به إلى النار فإنه كان يوالي أعداءك ويعادي أولياءك ويبغض أهل بيت نبيك اللهم ضيق عليه قبره فإذا رفع فقل اللهم لا ترفعه ولا تزكه ورواه الكليني عن علي بن إبراهيم عن أبيه عن ابن أبي عمير عن حماد عن الحلبي مثله
Muhammad ibn ‘Ali ibn al Hussain through his chain from ‘Ubaidullah ibn ‘Ali al Halabi from Abu ‘Abdullah ‘alayh al Salam who said:
When you perform salah over Allah’s enemy, then say: O Allah, we have no knowledge except that he was an enemy to You and Your Messenger. O Allah, fill his grave with fire, fill his internal with fire, and hasten him to Hell as he was a friend to Your enemies, hostile to Your friends, and a hater of Your Nabi’s Ahlul Bayt. O Allah, constrain his grave upon him.” When his bier is lifted, say, “O Allah, do not elevate him or purify him.”
Al Kulayni narrated the same from ‘Ali ibn Ibrahim—from his father—from Ibn Abi ‘Umair—from Hammad—from al Halabi.
Before concluding this manifestation, I call upon all Muslims who have perceived the awful hearts of these men to envisage a painful visual of one of the deceased Ahlus Sunnah. He is shrouded in cloth, placed in his bier, and positioned facing the Qiblah by the mihrab. His family are shedding tears upon his departure, with fear dripping from their hearts regarding his abode: to Jannat and bounties or punishment and boiling water, while engaging genuinely in sincere supplication for him and continuous seeking of forgiveness on his behalf, hoping that Allah subhanahu wa ta ‘ala will forgive him through their intercession and include him in His grace and bounty through acceptance of their supplication. The salah is about to commence and a Shia is put forward to lead the congregants. His supplication opposes theirs, with him saying secretly, “O Allah, fill his grave with fire, fill his body with fire, and hasten him to Hell. O Allah, set upon him snakes and scorpions. O Allah, make Shaitan his companion.”
Before getting into presenting the Imamiyyah scholars’ statements affirming this provocative and noteworthy manifestation, so that visions are not confused and minds not scattered, it is necessary to establish the basis of a significant matter, a fundamental which differentiates the Shia Imamiyyah from the rest of the Muslim sects and mazahib. This—when recognised and known by us—will help us understand and fully comprehend many legislations and recommendations of the Takfiri Imamiyyah sect.
The leading legislators and intellectuals of the sect—forget those lower than them in knowledge and status—have disregarded all well-established principles and major etiquettes of the True Islamic Religion. They shut them out from their hearts and detached from them to the extent that they have no relation whatsoever to Islam. In fact, they went a step further by casting away all undertakings of maturity and elementary aspects of normal human behaviour. They thus became distorted, deformed humans with poisoned ailing souls, with unusual sights and perverted spectacles. Their assertions and approvals cannot be disciplines of any religion or logic. Everything, according to them, is a product of corrupt passion. The temperament when applying rules is putrid.
This is the reality which we need to fully comprehend and be fully convinced of so that we acquire—to an extensive and expected amount—complete power to formulate a clear image of them. This will allow us to accept the frame suitable for it which befits it and for which it is befitting, thus its features are grasped and nothing escapes. From another angle—returning to the topic of this manifestation—so that we do not reject ourselves or doubt our intellects and senses when reading the statements and declarations of the Shia connected to their belief about the position and purity of the Ahlus Sunnah. We have thus selected a few statements made by senior Shia scholars who illustrated with their pens the features of this distorted, disgusting image:
1. Shia ‘Allamah, Researcher, and Jurist al Naraqi
ودعوى الإيمان والأخوة للمخالف مما يقطع بفساده وتؤكده النصوص المتواترة الواردة عنهم في طعنهم ولعنهم وتكفيرهم وأنهم شر من اليهود والنصارى وأنجس من الكلاب
The claim of iman and brotherhood for the opposition is something emphatically corrupt and emphasised by mutawatir reported evidences of them [the Imams] criticising them [the opposition], cursing them, and excommunicating them, and them being worse than the Jews and Christians and more impure than dogs.
المعتضدتين بما في الأخبار من أنهم شر من اليهود والنصارى ومن الكلاب
Supported by the narrations that label them worse than Jews, Christians, and dogs.
2. Shia Jurist and Researcher ‘Ali al Tabataba’i
مضافا إلى النصوص المتواترة الواردة عنهم عليهم السلام بطعنهم ولعنهم وأنهم أشر من اليهود والنصارى وأنجس من الكلاب
3. Jurist Muhammad Jawwad al Hassani al ‘Amili
مضافا إلى الأخبار المتضافرة والواردة بلعن المخالفين وأنهم أشر من اليهود والنصارى وأنجس من الكلاب
Coupled with the abundant reports cursing the opposition and labelling them worse than Jews and Christians, and filthier than dogs.
4. Shia ‘Allamah and Reviver of Shi’ism Muhammad Baqir al Wahid al Bahbahani
فإن المخالف الذي أنكر أصلا أو أصلين من أصول الدين وهما الإمامة والعدل بل وكثيرا من صفات الله تعالى ورسوله صلى الله عليه وآله … كافر بلا شك بالكفر المقابل للإيمان وإن لم يكن كافرا بالكفر المقابل للإسلام بل ورد في الأخبار أنه شر من اليهود والنصارى وغيرهما
The opposition who rejected one or two fundamentals of din, viz. Imamah and Justice, added to the qualities of Allah subhanahu wa ta ‘ala and His Messenger salla Llahu ‘alayhi wa sallam … is a disbeliever, without any doubt; with disbelief in contrast to iman even though he may not be a disbeliever with disbelief in contrast to Islam. In fact, it appears in the narrations that he is worse than the Jews, Christians, and others.
5. ‘Allamah and Ringleader of Shi’ism Muhammad Hassan al Najafi
لكن لا يخفى على الخبير الماهر الواقف على ما تظافرت به النصوص بل تواترت من لعنهم وسبهم وشتمهم وكفرهم وأنهم مجوس هذه الأمة وأشر من النصارى وأنجس من الكلاب
Cursing them, insulting them, swearing them and excommunicating them are, however, not hidden from the acquainted, expert, cognisant of the abundant, nay mutawatir, textual evidence [which label them] the Magians of this Ummah, worse than Christians, and filthier than dogs.
وعلى كل حال فمنشأ هذا القول من القائل به استفاضة النصوص وتواترها بكفر المخالفين وأنهم مجوس هذه الأمة وشر من اليهود والنصارى
In any case, the purport of this statement is the abundance and mass transmitted textual evidence on the disbelief of the opposition and them being the fire-worshippers of this Ummah, more evil and wicked than the Jews and Christians.
كل ذلك مضافا إلى ما ورد في النصوص من لعن المخالفين والدعاء عليهم وأنهم مجوس هذه الأمة وشر من اليهود والنصارى وأنهم لغير رشدة
All of this added to what appears in the textual evidence of cursing and supplicating against the opposition, them being the Magians of this Ummah, worse than Jews and Christians, and them not being rightly guided.
6. Muhaddith Ni’mat Allah al Jaza’iri
He transformed this loathsome belief into a jurisprudential reality with which they worship Allah. This, while commenting on a narration they attribute to al Kazim rahimahu Llah which highlights the expiation obligatory upon a Shia if he kills an opposition to the Shia from the remaining Muslim sects. The expiation is a billy goat. He says:
فكفر عن كل رجل قتلته منهم بتيس والتيس خير منه
Give a billy goat as expiation for each man you killed; and a billy goat is better than him.
He thus fixed this trivial atonement for a Muslim’s blood a real manifestation of their belief saying:
فانظر إلى هذه الدية الجزيلة التي لا تعادل دية أخيهم الأصغر وهو كلب الصيد فإن ديته عشرون درهما ولا دية أخيهم الأكبر وهو اليهودي أو المجوسي فإنها ثمانمائة درهم وحالهم في الآخرة أخس وأنجس
Have a look at this meagre diyah (blood money) which does not equate the diyah of their young brother, a hunting dog, which is twenty silver coins, nor the diyah of their elder brother, a Jew or Magian, which is eight hundred silver coins. Their condition in the Hereafter is even more despicable and filthy.
At the close of this brief presentation of this despicable manifestation of the Shia Imami concept of Takfir, I wish to draw attention to two basic aspects which are extremely important, contained in majority of the above statements.
After drawing attention to the above two points; and before closing this manifestation, I would like to pause for a moment with the honourable reader, in an attempt to draw attention to the emotions that might arise and clarify the misunderstandings that might create doubts in the hearts.
I know that every earnestly concerned Muslim, in fact every person who has any honour and nobility and any remnant of respect for humanhood—I do not say din and Islam—when his eyes fall on all these declarations and the assertion of their tawatur, considering which they are accepted as a categorical fundamental and an existing reality of Shi’ism; undoubtedly his heart will be filled with resentment and wrath and the fire of revenge will rage within him. If I wish to control or contain it, I think it will become greater and more imposing. It might explode like an enormous volcano, hurling its lava furthest, its sparks reaching the near and distant, and its fire devouring the wetlands and drylands. We do not want this fire to be subdued forcefully or shackled. Rather, we wish to convert it from our hearts—with courage and valour—into lanterns of guidance in our hands to light the pathway to the reality of the sects and schools.
This pathway has remained the prisoner of the darkness of ignorance and negligence for a very long time. Hardly has any foot set upon it and hardly have the travelers traversed it. Moreover, many lose their direction. The time has come for us to tread the path with knowledge and expertise, bearing the lanterns of guidance in our hands, thereby breaking through the fog of the path, leaving new footprints, pointing out the perils and stumbling blocks, and dusting off heedlessness and strangeness from the direction signposts, so that we might repeat or start afresh its reading, and so that we never lose direction again.
 Perhaps, simply presenting this disgraceful social manifestation would be sufficient to realise Shi’ism’s reality and its putridity. While all religions came to refine people’s souls and to elevate them from all despicable characteristics to lofty virtues, this religion came to corrupt things. Allah be witness that I am unaware of any heavenly religion–besides the religion of the Shia Imamiyyah and the distorted religion of the Jews; in fact, not even human efforts of reform—that has degraded its adherents to the lowest level of decay, permitting obscenity, vulgarity, and evil conduct—including disparagement, slander, degradation, and defamation—and still promising grand rewards for it. To Allah do we belong and to Him is our return.
 Bihar al Anwar, vol. 30 pg. 399.
 I have dedicated a complete discussion to this supplication, documenting it and establishing it in my book: Mawqif al Shia al Imamiyyah min Baqi Firaq al Muslimin.
 Bihar al Anwar, vol. 82 pg. 260.
 Kitab al Taharah, vol. 2 pg. 352.
 Owing to this, Salat al Janazah upon the deceased has been ordained as it contains supplicating and entreating for mercy upon him.
لا تسبوا الأموات فإنهم قد أفضوا إلى ما قدموا
Do not abuse the dead as they have attained what they sent forth. (Sahih al Bukhari, vol. 7 pg. 193.)
 How can they ever soften when Allah has sealed them with the seal of Takfir! The hearts have become rusty and dark. They recognise nothing more than offensiveness, rancour, and blame.
 The chapter contains much exhaustive depth. I have endeavoured my best to encompass it in a discussion of my book: Mawqif al Shia al Imamiyyah min Baqi Firaq al Muslimin. Whoever desires knowledge may refer to it and will find what he is looking for, Allah willing. I wish to discuss an issue here, the gist of which is: the Shia scholars’ declarations which I have quoted are clear and emphatic in differentiating between a Shia and Sunni in Salat al Janazah—as regards to supplication and form. However, there are plenty other reports which contain the same meaning, however the indication is subtle and shrewd, hidden in the jurisprudential terminologies of Shi’ism which a normal reader will not pick up. Yes, it will not go unnoticed from the experts and specialists who studied Shi’ism extensively. There are some wordings which the author presents shrewdly and deceitfully, portraying mercy but concealing punishment—which only men of intelligence and insight will spot. One example of such cunning words is what the famous contemporary authority, ‘Ali al Sistani, states in his book al Masa’il al Muntakhabah, pg. 59 – 60, while discussing Salat al Janazah:
كيفية صلاة الميت يجب في الصلاة على الميت خمس تكبيرات والدعاء للميت عقيب إحدى التكبيرات الأربع الأول وأما في البقية فالظاهر أنه يتخير بينه وبين الصلاة على النبي صلى الله عليه وآله والشهادتين والدعاء للمؤمنين والتمجيد لله تعالى ولكن الأحوط أن يكبر أولا ويقول أشهد أن لا إله إلا الله وأن محمدا رسول الله ثم يكبر ثانيا ويصلي على النبي وآله ثم يكبر ثالثا ويدعو للمؤمنين والمؤمنات ثم يكبر رابعا ويدعو للميت ثم يكبر خامسا وينصرف والأفضل أن يقول بعد التكبيرة الأولى أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله أرسله بالحق بشيرا ونذيرا بين يدي الساعة وبعد التكبيرة الثانية اللهم صل على محمد وآل محمد وارحم محمدا وآل محمد كأفضل ما صليت وباركت وترحمت على إبراهيم وآل إبراهيم إنك حميد مجيد وصل على جميع الأنبياء والمرسلين والشهداء والصديقين وجميع عباد الله الصالحين وبعد التكبيرة الثالثة اللهم اغفر للمؤمنين والمؤمنات والمسلمين والمسلمات الأحياء منهم والأموات تابع اللهم بيننا وبينهم بالخيرات إنك مجيب الدعوات إنك على كل شيء قدير وبعد الرابعة اللهم إن هذا المسجى قدامنا عبدك وابن عبدك وابن أمتك نزل بك وأنت خير منزول به اللهم إنا لا نعلم منه إلا خيرا وأنت أعلم به منا اللهم إن كان محسنا فزد في إحسانه وإن كان مسيئا فتجاوز عن سيئاته واغفر له اللهم اجعله عندك في أعلى عليين واخلف على أهله في الغابرين وارحمه برحمتك يا أرحم الراحمين ثم يكبر وبها تتم الصلاة
The manner of Salat upon the deceased: Five takbirs are wajib in the salah upon the deceased coupled with supplication for the deceased after one of any of the first four. With regards the others, apparently one has the choice between it and salutations upon the Nabi salla Llahu ‘alayhi wa sallam, the shahadatayn, supplicating for the believers, and glorifying Allah subhanahu wa ta ‘ala. However, the most cautious way is to recite the takbir and say: I testify that there is no deity besides Allah and that Muhammad is Allah’s Messenger. Then recite the second takbir and send salutations upon the Nabi and his family. Then recite the third takbir and supplicate for the believing males and females. Then recite the fourth takbir and supplicate for the deceased, followed by the fifth takbir and salam.
It is best to recite after the first takbir: I testify that there is no deity besides Allah, He is one without any partner, and I testify that Muhammad is His bondsman and messenger whom He sent with the truth as a giver of glad tidings and a warner before the Hour.
After the second takbir: O Allah, send salutations upon Muhammad and Muhammad’s family; have mercy upon Muhammad and Muhammad’s family—like the most superior salutations, blessings, and mercies You sent upon Ibrahim and Ibrahim’s family. Indeed, You are praiseworthy, exalted. And send salutations upon all the prophets and messengers, the martyrs, and siddiqin, and all the righteous servants of Allah.
After the third takbir: O Allah, forgive the believing males and females, the submissive males and females, both living and dead. Shower, O Allah, between us and them goodness. Indeed, You answer supplications and You have power over everything.
After the fourth takbir: O Allah, this shrouded one before us is Your slave, Your bondsman’s son, and Your bondswoman’s son. He has alighted by You and You are the best of hosts. O Allah, we only know good of him while You are more aware of him than us. O Allah, if he was righteous, increase his righteousness. If he was otherwise, overlook his wrongs and forgive him. O Allah, place him by You among the highest ‘Illiyyin and be his successor among his family who are left behind, and have mercy upon him, O most merciful of those who show mercy. He then recites takbir and completes the salah.
He then clarifies:
وتختص هذه الكيفية بما إذا كان الميت مؤمنا بالغا
This method is particular to when the deceased is a mature believer.
He thus restricts it to a mature Shia taking into consideration that a believer is a Shia Imami, limited and for no one else, as explained before. I discussed this when speaking on the terminologies al mu’min and al mukhalif. Be aware, O beloved reader, of the sugar-coated suggestion and be not fooled with the fine packaging as poison lies hidden in much of the sweetness.
 Fiqh al Rida, pg. 178.
 Al Muqni’ah, pg. 85.
 Tahdhib al Ahkam, vol. 1 pg. 335.
 Sheikh al Ta’ifah al Tusi: Misbah al Mutahajjid, pg. 525.
 Abu al Majd al Halabi: al Kafi, pg. 157.
 Ibn Zuhrah al Halabi: Ghunyat al Nuzu’, pg. 104.
 Abu al Majd al Halabi: Isharat al Sabq, pg. 104.
 Yahya ibn Sa’id al Hilli: al Jami’ li al Shara’i’, pg. 121.
 Al Sabziwari: Kifayat al Ahkam, pg. 22.
 Ghana’im al Ayyam, vol. 3 pg. 479–480.
 Kitab al Taharah, vol. 9 pg. 94–95.
 It is named Sahihat al Halabi after the narrator, ‘Ubaidullah ibn ‘Ali al Halabi.
 Wasa’il al Shia, vol. 2 pg. 769 – 770, chapter four, Hadith: 1.
 Had they compelled themselves to the verdict of the impermissibility of praying Salat al Janazah upon us—like for the deceased Jews and Christians, it would have been more merciful and compassionate.
 It is not possible for any intelligent sensible person to believe or comprehend that there is a [Shia] Muslim nurtured upon the Grand Qur’an of Allah and the Sunnah of the Sublime Nabi salla Llahu ‘alayhi wa sallam to have the philosophies they have and the disgusting statements, foolish views, and wicked beliefs about the majority [the Ahlus Sunnah] who share with them the most significant fundamentals of their din and much of its branches. For no other reason than their [the Ahlus Sunnah] disagreement with a few faulty, evidently-incorrect principles formulated by their [Shia] perverted minds.
 The formulation of tawatur is a clear rejection of those who deny the veracity of this belief according to them, claim its obscurity, it being restricted to a few weak or rejected statements, or it being restricted to a certain sect among them.
 By Allah, I am utterly amazed at one whose heart has an atom’s weight of iman in the Majesty and Decree of Allah, to pluck the courage to describe an individual—who adheres completely to the Din of Allah with honour and negates likeness and similarity from Allah—as worse than the Jews, who restricted Allah’s hand [implying His dependence], and the Christians, who turned Him into a trinity; Allah is far beyond what they claim.
Even more astonishing is that he finds the courage to describe a being—who purifies his limbs with wudu’ for salah, elevates his limbs in submission to Allah, honours his forehead with prostration to Him, and purifies his tongue with remembrance of Allah and His Messenger salla Llahu ‘alayhi wa sallam—as filthier than a dog, Allah forbid. Instead of acting audaciously and mocking Allah’s creation whom Allah honoured and awarded superiority to over His entire creation, declaring in their favour in His accurate Book:
وَلَقَدْ كَرَّمْنَا بَنِيْ آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلىٰ كَثِيْرٍ مِّمَّنْ خَلَقْنَا تَفْضِيْلًا
And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference. [Surah al Isra’: 70]
was it not possible for him to show honour, even at its lowest level, to the noble Messenger of Allah, and the Rabb of honour, the High and Grandand thus desist from comparing a being, whose heart is filled with their remembrance and whose tongue is moist with His pure word, to a filthy detested dog, leave alone describing him filthier and more detestable than a dog!
What a despicable level of trivialising Allah and His Messenger salla Llahu ‘alayhi wa sallam and the terrible loathsome audacity of their right! Which type of human will utter such a blatant slander, unless he be perverted? O Allah, we declare our innocence to You from them and the adherents of Shi’ism who follow them, and those Muslims who assist or support or are pleased with them until the Day of Recompense.
 Mustanad al Shia, vol. 14 pg. 163.
 Ibid., vol. 18 pg. 47.
 Allah subhanahu wa ta ‘ala decreed my authoring of this manifestation to coincide with the occurrence of a significant event in the Arab and Islamic world, the outbreak of war in South Lebanon between Shia Hezbollah Lebanon, under the leadership of a Shia adherent, Hassan Nasr Allah, and the Jews of Israel—may Allah curse them. Just as I was deeply grieved and distressed by the enormity of the loss and ruin affecting Lebanon and all the highlands and flatlands, the disgraceful degree of ignorance and negligence which settled over the brains and eyes of the majority of the Ahlus Sunnah wa al Jama’ah in the world distressed and grieved me to the same extent. I see them glorifying and celebrating the name of the general of Hezbollah Hassan Nasr Allah—the religious authority in Shi’ism—who deems those from all the sects of the Ahlus Sunnah, who are glorifying and celebrating him, worse in status than the Jews he is fighting. In fact, even worse than dogs in filth. By Allah, I do not know upon which I should grieve… the Shia Lebanese Iranian sacrifice of Lebanese lives and state or the magnitude of negligence and inverted understanding of the Ahlus Sunnah with which we are afflicted; including many of our scholars and leading thinkers; forget the general populace and simple souls. To Allah is the complaint. And we belong to Allah and to Him is our return.
 Riyad al Masa’il, vol. 8 pg. 68.
 Miftah al Karamah, vol. 12 pg. 213.
 Footnotes of Majma’ al Fa’idah wa al Burhan, pg. 32.
 Jawahir al Kalam, vol. 22 pg. 62.
 Jawahir al Kalam, vol. 36 pg. 93 – 94.
 Jawahir al Kalam, vol. 41 pg. 17.
 I will reproduce the text of the narration and the repulsiveness it contains in manifestation nine of this section.
 Al Anwar al No’maniyyah, vol. 1 pg. 292.
 As appears in the texts of al Naraqi, al Tabataba’i, and Muhammad Hassan al Najafi.
 Which incites some to fervently advocate their connection altogether in one melting pot, without sifting through and without any specification or condition.