Ali رضي الله عنه و أرضاه would have whipped the Shias of today

Fatima

I cannot proceed further without saying something more about Fatima, the daughter of Allah’s Apostle.

Fatima Zahra was the youngest and most beloved child of her father. Waqidi relates on the authority of Abu J’afar al- Baqir that ‘Abbas said, “‘Fatima was born when K’aba was being reconstructed and the Prophet was thirty-five years of age.” Mada’ini also corroborates this statement but another report says that Fatima was born a year and few days before the prophethood of her father. She was married to ‘Ali in the beginning of Muharram 2 A. H.

A Shi’ite scholar Shaikh Abu J’afar al-Tusi has provided incontrovertible evidence that Abu Bakr had taken up the responsibility of purchasing the articles given to Fatima as her dowry. Similarly A’isha and Umm Salma had lent assistance to ‘Ali in cleaning and preparing his house for the marriage. Fatima was the only daughter of the Prophet who had children and hence her descendants came to be regarded as the progeny of the Prophet. At the time of her marriage, she was fifteen and a half years of age. Tabrani narrates from A’isha that next to the Prophet she had found Fatima as the most pious. ‘Abdur Razzaq relates from Ibn Juraih that Fatima was the youngest daughter of the Prophet as well as dearest to him. Abu ‘Umar says that among the daughters of the Prophet, Zaynab was the eldest, Ruqaiya was the next, then Umm Kulthum and the youngest was Fatima.

Abdur Rahman b. Abi Nuaym relates on the authority of Abu Sa’id al-Khudri that the Prophet once said: ‘Fatima is the leader of women in Paradise.’ All the six authentic collections of hadith record the saying of the Prophet who once said in a sermon delivered from the pulpit of the Mosque : “

Fatima is a part of my body. Whatever annoys her, irks me too. Whoever disturbs her, causes trouble to me also

.”

A’isha states, “Once I saw Fatima coming. The way she was walking, exactly resembled that of Allah’s Apostle. So long as Fatima was alive, Ali did not take any other lady into marriage.” ‘Uqba b. Yaraym relates from Abu Th’alaba al-Khashni,: “Whenever the Prophet returned from a journey or an expedition, he first went to the Mosque where he offered two raka’ts of prayer, thereafter he went to see Fatima. After that he met his wives.” ‘A’isha b. Talha narrates on the authority of A’isha who once said, “I have not seen anyone bearing a greater resemblance to the Prophet in speaking than Fatima.” Fatima was always extremely mindful of the likes and dislikes of the Prophet and considered nothing [any] more important than to win her father’s pleasure. On the other hand, many incidents are on record to show the intensity of Prophet’s love for his daughter.

Abdullah b. ‘Umar says : ‘Whenever the Prophet went out on a journey he had the last word with Fatima and whenever he returned home, he first saw Fatima.’ When the Prophet returned from the expedition of Tabuk he learnt that Fatima had purchased a ‘headscarf and dyed it in saffron, hnng a curtain on her door and perhaps spread a mat in her house. As the Prophet saw these articles, he returned and sat down in the mosque. Fatima sent for Bilal and asked him to find out why the Prophet had gone back from her door. Bilal went to the Prophet and asked him the reason for coming back. The Prophet told him about the things he had seen and then Bilal communicated it to Fatima who at once removed the objectionable things. She also changed her dress and put on the old and patched clothing. Then Bilal again went to the Prophet and informed him of it. The Prophet went to Fatima and said to her, “My father be your ransom, keep on in this manner.”

Ibn ‘Umar relates, “‘Once Allah’s Apostle went to the house of Fatima but did not enter the house. He returned from the doorsteps. Fatima told ‘Ali about it, who went to the Prophet and enquired the reason for not going inside his house. The Prophet replied, ‘I have seen a curtain hanging on the door. What have we to do with the world (meaning decoration).’ ‘Ali narrated the reply given by the Prophet to Fatima who said, ‘Let me know his wish and I would comply.’ ‘Ali again went to the Prophet and asked him what he wanted. The Prophet thereupon told him to send the curtain to a certain person who needed it.”

Thauban, a slave of the Prophet, narrates : ‘Whenever the Prophet went away on a journey, the last thing he did was to visit Fatima. Similarly, on return he first met Fatima. Once when he returned from an expedition, he saw a curtain hanging on the door of Fatima’s house. He also saw Hassan and Hussain wearing silver bracelets. The Prophet stayed and did not enter the house. Fatima at once perceived the reason and she got the curtain and the bracelets taken off. The children went weepingly to the Prophet who took the bracelets and said to Tauban, ‘Take these to such and such person.’ Then pointing towards Hasan and Hussain he continued: ‘

These are the members of my household. I do not want them to enjoy the life of this world. O Thauban, bring a necklace of date leaves for Fatima and also two bracelets of ivory.’

The deep and abiding love of Fatima for the Prophet is believable since he was her father besides being the Apostle of God and the most admired of all the persons. Her utterance after the death of the Prophet was more mournful than a long elegy. After the burial of the Prophet was over, she said, “O Anas ! How did they throw dust on the Prophet?”

Fatima died six months after the Prophet had breathed his last. The Prophet had assured her that she would be the first to meet him after leaving this fleeting world. He had also once told her : “

Are you not pleased that you will be the head of all the women in paradise ?

“

Imam Malik reports from Jafar Sadiq (who heard it from Zainul Abidin) that Fatima died in the evening between maghrib and ‘isha prayers. Abu Bakr, ‘Umar, Zubayr and ‘Abdur Rahman b. ‘Auf came to ‘All on hearing the news. ‘Ali asked Abu Bakr to lead the funeral prayers. Abu Bakr objected to lead the prayers in his presence, but Ali insisted and he yielded to his desire. She was buried in the same night. Ibn S’ad confirms this report in the Tabaqat. He says that Mutrif b. “Abdullah al- Yasari told him on the authority of Abdul ‘Ala and Ibrahim that Abu Bakr led the funeral prayer of Fatima with four takbirs. ‘Abdur Razzaq cites Ibn Juraih who said : ‘Fatima was the youngest daughter of the Prophet and also dearest to him.’ Abu Umar says that the four daughters of the Prophet were Zaynab, Ruqaiya, Umm Kulthum and Fatima.” As Waqidi reports, she died on the 3rd of Ramadan, 11 A. H / 22 November, 633 A. D. and she was buried the same night. She gave birth to Hasan, Hussain, Muhsin, Umm Kulthum and Zaynab. May God be pleased with her.

Ali’s Oath of Allegiance to Abu Bakr

Reports differ about the timing of ‘Ali’s oath of allegiance to Abu Bakr. Hafiz Abu Bakr al-Baihaqi relates on the authority of Abu Sa’eed al-Khudri: ‘Abu Bakr ascended the pulpit and cast a glance on the people. He did not find ‘Ali among them. So he sent for ‘Ali and said, “O brother and son-in-law of the Prophet, would you like that the unity among Muslims should be torn to pieces ?” ‘Ali replied, “I have no grudge or complaint, O Caliph, of the Prophet.” He immediately swore allegiance to him. Al-Baihaqi adds that ‘Ali uttered these words or this was their purport.

Ibn Kathir adds : ‘A significant aspect of this affair is that ‘Ali took the oath of allegiance on the very first day or the day following the death of the Prophet. This is correct in point of fact since ‘Ali never gave up Abu Bakr’s companionship nor he absented himself in any congregational prayer.

It is commonly believed that ‘Ali did not initially take the oath of fealty to Abu Bakr in deference to the wishes and sentiments of Fatima. He took the oath publicly six months later when Fatima had died. Ibn Kathir and other historians are of the view that the subsequent oath of allegiance by ‘Ali was in confirmation of the first one. A number of reports to this effect are on record in the six authentic compilations of the Traditions [Hadiths] and other books.

In defence of Abu Hurayrah (r.a)

February 8, 2010 at 4:43 pm | Posted in Defence of companions | Leave a comment

 

 

 

 

 

 

i

 

Rate This

Muslim in his Saheeh in Volume 1, writes that during the time of the Prophet (PBUH) Umar bin Khattaab beat Aboo Hurayrah for fabricating lies.

In Volume 2 of Saheeh Muslim, he quotes ‘Aa’ishah ra, “Aboo Hurayrah is a great liar who fabricates ahaadeeth and attributes them to the holy Prophet.”

In Volume 4 of Saheeh Muslim, Nadwee says “Imaam Aboo Haneefah said, ‘The Companions of the Prophet (saw) were generally pious and just. I accept every haeeth narrated by them, but I do not accept the ahadeeth whose source is Aboo Hurayrah, Anas ibn Maalik, or Samrah ibn Jundab.’” I have the following comments:

(1) It is obvious from the initial post that the information quoted is a poor rephrasing of some well known incidents surrounding Aboo Hurayrah’s life – radiyallahu ‘anhu – which have been addressed by the scholars. These events are often used to discount Aboo Hurayrah’s veracity and thereby negate a large section of the Sunnah.

The two prominent sources in contemporary times for raising these allegations against Aboo Hurayrah are the Shee’ah and the students of the orientalists.

As for the former, many of these allegations are to be found in the work, Aboo Hurayrah, by the Lebanese Shee’ee author, Abd al-Husayn Sharaf ul-Deen al-’Amalee.

Aspects of this work were refuted by Dr. Muhammad Ajaaj al-Khateeb (Professor at the University of Damscus, Colleges of Sharia and Education) in his Master’s thesis, al-Sunna Qabl al-Tadween (Cairo: 1483/1963) and also in his work, Aboo Hurayrah Raawiya al-Islaam (Cairo: 1962).

Regarding the latter, most of the arguments of the Orientalists were summarized by Mahmud Abu Rayyah of Egypt. In his work, Adwa’ ‘alas-Sunnat-il-Muhammadeeyah (Cairo: 1377/1958), Abu Rayya attempted to show that the Sunnah is fabricated in the whole and toward that aim he raised questions on Aboo Hurayrah’s veracity.

When Abu Raya’s book first appeared, a number of scholars addressed his arguments. The most prominent responses were

Dr. Mustafaa as-Sibaa’ee (founder of the Muslim Brotherhood in Syria), in his thesis, al-Sunna wa Makanatuha fit-Tashree’ al-Islaamee, (Cairo: 1380/1961);

Shaykh ‘Abdur-Razzaq Hamza (the head of Darul-Hadeeth in Makkah and Imaam of Masjid al-Haram), Zulumat Abi Raya amam Adwa’ al-Sunnah al-Muhammadeeyah, (Cairo: n.d.); and

The definitive response by Shaykh ‘Abdur-Rahmaan ibn Yahyaa al-Mu’allamee al-Yamanee (the Librarian of Masjid al-Haram), al-Anwaar ul-Kaashifah lima fee Kitaab Adwaa’ ‘ala al-Sunnah min al-Zallal wa l-Tadleel wa l-Mujaazafah, (Cairo: 1378) – may Allah have mercy with them all.

(2) It should be noted that pertaining to most of the objections raised against Aboo Hurayrah, there exists a definitive defense written by the Iraqi Muslim Brotherhood scholar, ‘Abdul-Mun’im Saalih al-’Alee al-’Izzee, entitled Dif’a ‘an Abee Hurayrah (Baghdad: 1393/1973). In this work, al-’Izzi reviewed, page by page, over 110 classical works (most of which are in a number of volumes, extending thousands of pages) with the aim of collecting everything related to Aboo Hurayrah.

With regards to the three specific objections raised against Aboo Hurayrah in the post, the response is as follows:

(3) ‘Umar never beated Aboo Hurayrah during the lifetime of the Prophet – sallallahu ‘alaihi wa sallam – for lying against the Prophet.

However, both ‘Abdul-Husayn al-’Amalee (p. 268) and Abu Rayya (pp. 163, 171) report that ‘Umar struck Aboo Hurayrah with a shield for relating too many hadeeth upon the Prophet – sallallahu ‘alaihi wa sallam – and accused him of lying. The source of this incident is not Saheeh Muslim, but rather a Shee’ee text, Sharh Nahj al-Balagha, by the Shiite Mu’tazilite Ibn Abi al-Hadid who quotes Abu Ja’far al-Iskafi. Abu Ja’far al-Iskafi is a third century, Shiite Mu’tazalite. Al-Iskafi relates this incident with no chain or authorities (sanad). And thus this is an unverified historical incident that appears centuries after the deaths of ‘Umar and Aboo Hurayrah. And moreover it is found in the works of those who harbor religious animosities against Aboo Hurayrah and adverse theological positions toward the Sunna. (See: al-Mu’allamee, al-Anwaer al-Kaashifah, pp. 152-153, al-Khateeb, al-Sunnah Qabl al-Tadween, p. 457, al-’Izzee, Difaa’ ‘an Abee Hurayrah, p. 123)

Historically, the Jahmee, Bishr al-Mareesee was perhaps the first to claim that ‘Umar said that “the greatest liar among the narrators of hadeeth is Aboo Hurayrah.” To this fabrication, Imam al-Darimee responded, “How could ‘Umar accuse him of lying against the Messenger of Allah – sallallahu ‘alaihi wa sallam – and [at the same time] place his in charge of important posts. Had [Aboo Hurayrah] been thought of by ‘Umar – radiyallahu ‘anhu – as [al-Mareesee] claimed, ‘Umar would not have entrusted [Aboo Hurayrah] with the affairs of the Muslims, placing him in charge, time and time again.”

Also, ad-Darimee rhetorically asks al-Mareesee, “If you were truthful in your claim, then expose [to us] who narrated such. You will not be able to expose a trustworthy narrator.” (See al-Darimi, Radd al-Imaam al-Darimee ‘Uthmaan ibn Sa’eed ‘alaa Bishr al-Mareesee al-’Aneed, pp. 132-135.)

Interestingly, al-’Izzee shows that a number of grandsons of ‘Umar related hadeeth from Aboo Hurayrah from the Prophet – sallallahu ‘alaihi wa sallam. Among whom: (a) Salim ibn ‘Abd Allah ibn ‘Umar, who in Saheeh al-Bukhaaree alone relates three hadeeth; (b) and Hafs ibn ‘Asim ibn ‘Umar, who in Saheeh al-Bukhaaree alone relates eleven hadeeth. al-’Izzi comments (p. 123), “Did they not hear from their fathers that their grandfather considered Aboo Hurayrah a liar?”

(4) ‘Aa’ishah – radiyallahu ‘anha- never accused Aboo Hurayrah of lying. However, there do exist a number of incidents where she corrected Aboo Hurayrah for erring in the hadeeth he transmitted. This was not unique for Aboo Hurayrah, but rather ‘Aa’ishah corrected a number of the Companions. Imaam al-Zarkashee (794 A.H.) has gathered and commented upon all the statements wherein which ‘Aa’ishah corrected another of the Prophet’s companions in his al-Ijaba li Irad ma Istadraakahu ‘Aa’ishah ‘ala -Sahaabah.

Of these criticisms by ‘Aa’ishah, there exists one in Saheeh Muslim (Cairo: Vol. 3, p. 137). Specifically that Aboo Hurayrah related that the individual who at dawn (fajr) is in a state of sexual defilement, he is not permitted fast. When ‘Aa’ishah and Umm Salamah were questioned regarding this they informed that the Prophet – sallallahu ‘alayhi wa sallam – during the month of Ramadan would awake at dawn in a state of sexual defilement not due to a dream (i.e., due to having sexual relations) and fast. When Aboo Hurayrah was later questioned as to his source, he informed that he heard that from al-Fadl ibn ‘Abbas and not the Prophet – sallallahu ‘alayhi wa sallam – directly.

Az-Zarkashee (Cairo: p. 57) informs that the ruling delivered by Aboo Hurayrah was initially the ruling given by the Prophet -sallallahu ‘alayhi wa sallam – but was later abrogated. This abrogation it seems did not reach Aboo Hurayrah. That the ruling was abrogated is echoed in the verses regarding the permissibilty of sexual relations with one’s women during the night of Ramadan.

Moreover, it should be noted that a number of the leading scholars among the second generation (taabi’een), held the same opinion of Aboo Hurayrah. Among them was ‘Aa’ishah’s nephew, ‘Urwah ibn al-Zubayr. It seems that ‘Urwah interpreted ‘Aa’ishah’s statement to indicate a ruling specific to the Prophet -sallallahu ‘alaihi wa sallam – and not general for the umma. This opinion was also held by Taawoos, ‘Ataa’, Saalim ibn ‘Abd Allah ibn ‘Umar, al-Hasan al-Basree, and Ibraaheem al-Nakha’ee. And thus we see this opinion among the scholars of the tabi’in in the cities of Makkah, al-Madeenah, al-Basra, and al-Koofah.

Moreover, there are incidents which show that ‘Aa’ishah did not consider Aboo Hurayrah to be a liar even if she corrected him at times. Among which is that ‘Aa’ishah confirmed a hadeeth related by Aboo Hurayrah regarding the reward for following a funeral bier which was questioned by Ibn ‘Umar. This is reported by al-Bukhaaree and Muslim. (See al-’Izzee, pp. 234-235)

Al-’Izzee (p. 110) also shows that when ‘Aa’ishah and Hafsah died Aboo Hurayrah led the funeral prayers and Ibn ‘Umar was among the attendees. This is reported by al-Bukharee in his Taareekh as-Saghaar, p. 52. Al-Haakim reports in al-Mustadrak (Vol. 4, p. 6), that Ibn ‘Umar was among the people and had no objections.

Al-’Izzee remarks, “We know that the Muslims choose the best among them to lead funeral prayers, how much more so when it is the wife of their Prophet – sallallahu ‘alaihi wa sallam – in this world and the next?”

One may surmize that had ‘Umar considered Aboo Hurayrah to be a liar and beat him for that, how would Ibn ‘Umar allow (indeed, have no objections) Aboo Hurayrah to lead the funeral prayer for his sister and Prophet’s wife, Hafsaa? If ‘Aa’ishah considered Aboo Hurayrah to be a liar, would the Muslims permit Aboo Hurayrah to lead the funeral prayers over her?

(5) As for Abu Haneefah’s rejecting the narrations of these three companions.

However, what does exists is a principle of Usool al-Fiqh among the Hanafee scholars that those narrations of Aboo Hurayrah which are in agreement with analogy (al-qiyaas) areadopted, and what is in disagreement with analogy, one sees if the hadeeth has been accepted by the ummah, only then it is adopted; otherwise analogy is adopted in preference to hadeeth. (See Usool al-Sarkhasee, Vol. 1, p. 341)

The source of this principle is the Kufan scholar of the tabi’een, Ibraaheem an-Nakha’ee, who would not adopt all the hadeeth of Aboo Hurayrah. Al-Dhahabi in his Mizaan al-I’tidaal (Vol. 1, p. 35) reports that an-Nakha’ee explained his motivations by arguing that Aboo Hurayrah was not a scholar of fiqh (faqeeh).

In response, it should be noted: (a.) a number of scholars have objected to al-Nakha’i's position. Among whom ath-Thahabi, Ibn Katheer and Ibn ‘Asaakir. (See ath-thahabi, Siyaar A’laam al-Nubalaa’, Vol. 2, p. 438 and Ibn Katheer, al-Bidaayah wan-Nihaayah, Vol. 8, pp. 109-110); (b.) Ibn ‘Abbas who is recognized as a faqeeh, once in a gathering says to Aboo Hurayrah, “Give a fatwa O Aboo Hurayrah;” (c.) For 23 years, after the death of ‘Uthmaan – radiyallahu ‘anhu – Aboo Hurayrah would deliever fatawa in al-Madeenah. (See Tabaqaat Ibn Sa’d, Vol. 2, p. 372). There are no objections by anyone to Aboo Hurayrah’s knowledge of fiqh. Moreover, most of Aboo Hurayrah’s students among the tabi’in where accomplished scholars and judges. (d.) In comparing, the instances where an-Nakha’ee did not adopt the narration of Aboo Hurayrah, we find that Aboo Hurayrah’s narration is stronger than the opinion forwarded by an-Nakha’ee. (see al-’Izzee, pp. 237-248)

I hope this response will be satisfying. Again al-’Izzee’s defense is the definitive work and it is in 500 pages.

One final note, al-’Izzi also goes under the pen name Ahmad al-Rashid. You might remember a couple of years ago he was arrested in the UAE (his place of residence) after returning from the MAYA conference. Just recently, he was released.

http://www.islaam.net/main/display.php?id=162&category=19

Ayatolla al-Khui on breastfeeding

January 20, 2010 at 6:01 pm | Posted in Defence of companions, Defence of sunnah, Refuting shia doubts | 1 Comment

 

 

 

 

 

 

i

 

1 Votes

Salam alaikum.

We have seen many shias awam and scholars, when they attack noble companions for issue of adult breastfeeding. Our people of knowledge answered to those doubts. (see here)

Let us see now what shia scholar said about such issue.

Abul Qasem al-Khui was asked and he answered:
ا

لسؤال
ماهو حكم شرب حليب المرأة ، سواء كان الشارب زوجها ، أم شخصا آخر ؟
الفتوى
لا بأس بذلك في نفسه.

Q. What is a ruling upon man on drinking milk of woman, whether the one who drunk her husband or someone else?
A. Nothing wrong with that in itself
See question 5

http://www.almohajery.com/hashemya62/f1/44food1.htm

Refuting attack regarding anal intercouse

January 20, 2010 at 5:41 pm | Posted in Defence of companions, Defence of sunnah, Exposing shia lies, Refuting shia doubts | Comments Off

 

 

 

 

 

 

i

 

Rate This

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Having anal intercourse with one’s wife is a repulsive and detested matter. It is forbidden in Shariah according to the majority of Salaf from Sahabah, Thabieen, and the Imams who came after them. The person who practices it is deprived from Allah’s Sight. The Prophet (Sallallahu Alaihi wa Sallam) said: Allah does not Look at the one who has intercourse with his wife in her rectum.
Imam Ahmad , Abu Dawood and al-Nasa’e reported from Abu Hurairah that the Prophet (Sallallahu Alaihi wa Sallam) said: Accursed is the one who has anal intercourse with his wife.
Imam Malik ‘s opinion in this matter is just as the opinion of other Imams, i.e. having sex in anus is forbidden. Everyone who says otherwise about him (Imam Malik ) fabricates lies against him. Imam Ibn Katheer reported in his Tafseer from Israeel bin Rooh who said, I asked Malik about making sex with wives in their anuses. He replied, ‘you are but Bedouins, does the act of tilling happen other than in the place of tilth? Do not exceed the vagina. I said, people say that you allowed that? He answered, they fabricate lies against me, they fabricate lies against me, and he kept repeating this sentence’. This opinion is proved from Malik and the same opinion is held by Imams Abu Hanifah , al-Shafi’e , Ahmad bin Hanbal and all his followers; prior to them, the prohibition is also reported, through sound narration, by Sayeed bin al-Musayyih , Abu Salamah , Ikramah , Tawoos , ‘Ataa , Sayeed bin Jubair , Urwah bin al-Zubair , Mujahid bin Jaber , al-Hasan and many others. Salaf also strongly condemn it, furthermore some of them even considered it as committing Kufr. [1:347]
What is reported from Ibn Umar in this concern is not more than merely a misconception. Imam Ibn al-Qayyim thoroughly refuted it, and said what is reported from Ibn Abbas in this concern is the same as, what was reported from Ibn Umar . Ibn Abbas said regarding this verse: {Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand and fear Allah, and know that ye are to meet him (in the Hereafter), and give (these) good tidings to those who believes. }[2:223]. It means having sex with wives while they are laying on their bellies or their backs. In all cases pleasure should be sought only through vagina. The same opinion is also reported from Ibn Umar . Imam Nasa’e reported from Abu al-Nadhar that he asked al-Nafi (the great Imam and known pupil of Ibn Umar ) and said, It is being reported from you that you allowed having sex in anus. He said, they uttered slander against me. I will inform you for the reason of this misunderstanding. Once Ibn Umar was reciting some Qur’an while I was there, he passed by the verse: {Your wives are as a tilth unto you; so approach your tilth when or how ye will;…}[2:223] and said, O Nafi’ ! Do you know what this verse means? We the clan of Quraish used to expose women in an uncomely matter during sex. When we came to Medinah and married the women of Medina and tried to enjoy with them as we used to enjoy with our women, they refused it since they used to have sex by only one way. In this regard Allah revealed the verse: {Your wives are as a tilth unto you; so approach your tilth when or how ye will;…}[2:223]. Then he ( Ibn Umar ) explained that the verse means having sex in vagina from the backside.
We do not know anyone who ever reported from Imam al-Bukhari that he allowed anal sex with one’s wife. He is far above saying such a matter.
We sum up that having sex in anus is totally forbidden and a major sin. It is also forbidden according to the four Imams and others. Therefore, do not pay any attention to those who allowed it based on their whims. They do not have any sound basis for their opinion, neither from the Qur’an nor from the Sunnah.
Allah knows best.

LINK TO FATWA

Dr. Mustafa as-Sibai on shia sincerity

January 15, 2010 at 3:34 am | Posted in Defence of companions, Defence of sunnah, Exposing shia lies | Leave a comment

 

 

 

 

 

 

i

 

1 Votes

Dr. Mustafa as-Sibai (r) in his book «As-Sunnan wa makanatuha fi tashril islami» (p42) said:

«In 1953, I visited Abdulhusain Sharaf ad-Deen (al-Mousawi) (1), in Tyre. With him were seated some Shiah scholars. We began to talk about prevailing conditions in Muslim lands, and we agreed that Shiah and people of Sunnah should cooperate with one another in the hope of alleviating the plight of many Muslims. During that gathering Abdulhusain showed a great deal of enthusiastic approval for the propositions we were putting forward. In the end, it was agreed that a conference should be held between scholars of the sunnah and scholars of the shiah for the very purpose of bringing about a practical cooperation between both groups. However, after only a short period of time, I was shocked to see that Abdulhusain had just authored a book, which he filled with curses against Abu Hurayrah.

I was truly amazed at the disparity between Abdulhusain’s claims and between his actions, actions that did not in the least point to a sincere desire to establishing some form of cooperation between both groups and to erasing bitter memories. I witnessed a similar attitude from many other shiah scholars. Although they profess to desire harmony between both groups. Shiah scholars continue to portray the companions in an evil light, because the goal of narrowing gap between people of the sunnah and the shiah, to them, is nothing more than bringing the people of sunnah closer to beliefs of the shiah».

This book of dr. As-Sibai translated into english, and published by IIPH under the name «The sunnah and it’s role in islamic legislation». Definitely a book that should be in each Muslim’s library.

You can buy it here.

————————————–