Softness regarding weak chains in Targheeb wat Tarheeb

No problem in using them and others like them in the mourning rituals as they are usually used, they are not from the instruments of forbidden amusement.

Link: Official Sistani site

Want it more juicy? I mean, Jewish?

Jewish Shofar:

Rafidi version:

and the drums, just like the polytheist catholics (like in spain):

Ya-Mary-Madad-Mushriks (Catholics)

Ya-Hussein-Ali-Madad-Mushriks (Rafidah Shias)

^Bloody or non-bloody, heresy is heresy.

Oh, there is no good lamentation circus except with some decorations. In Rafidism: the more Jewish the better.





- end -

Now since we have the food and the drinks and the music and we rented the halls, let us get the Party- Ooops! I mean the sad mourning rituals on the way while the filthy Sunnis fast.

All of this is brought to you by the lunatic flying in the sky like Aladdin (even above the clouds he still he has his Huseini stone with him… although in this case he could have used watermelon rinds..hmmm).

++++++++++++++++++++++

As for fasting on this day Ahlul-Bayt ordered it. Yes, they did, it is no “Umayyad innovation” nor a Jewish innovation it is the Sunnah, even according to Shia Sahih Ahadith >>>

Commentary on Sunnans (Audio – Arabic)

August 25, 2012 at 4:08 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Arabic section / القسم العربي, Media | Leave a comment

 

 

 

 

 

 

i

 

Rate This


Sharhul sunnan ibn Majah by shaykh Abdulmuhsin al-Abbad

http://www.alukah.net/Library/8012/31031/

Sharhul Jamiul Tirmizi by shaykh Sad al-Humaidi

http://www.alukah.net/Library/8012/21558/

Sharhul Sunnan Abu Dawud by shaykh al-Ghunayman

http://www.alukah.net/Library/8012/26366/

Imam: Dua is worship

April 5, 2012 at 8:37 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Refuting shia doubts | Leave a comment

 

 

 

 

 

 

i

 

Rate This

We have seen many shias making dua to their saints, but what their Imams said to them?

Kulayni narrated in his “Usool fi Kafi’ (p 715):

Translation:

1 – Ali ibn Ibrahim – father – Hammad ibn Eesa – Harith – Zurara – Abu Jafar (alaihi salam): Allah Azwajal said: “[Ghafir:60] And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased”. He (Imam) said: This is Dua, and the best kind of worship is Dua.  I (narrator) said: (What about verse) “[Tawba:114] most surely Ibrahim was very tender-hearted forbearing”. He (Imam) said: Forbearing that (the one who makes often) dua.

2 – Muhammad ibn Yahya – Ahmad ibn Muhammad – Muhammad ibn Ismail and ibn Mahboob – Hannan ibn Sadeer – Father, which said: I asked from Abu Jafar, alaihi salam: What kind of worship is best one? He said: There is nothing better in the view of Allah than asking and supplicating from Him for things which He have. And there is nothing worse in His view than making arrogance from worshipping Him, and not asking Him for things.

Commentary of verse 59 from an-Nisa

April 3, 2012 at 4:35 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Refuting shia doubts | Leave a comment

 

 

 

 

 

 

i

 

Rate This


Allah Taala said:

[Shakir 4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.

Imam AbdhulHay al-Lucknawi said in his book:

Narrated ibn Abi Shaibah, Abd ibn Humaid, ibn Jareer, and ibn Munzir from Mujahid, which said about words of Allah “O you who believe! obey Allah and obey the Messenger and those in authority from among you” (that is mean) – companions of Muhammad, people of intelligence, fiqh and religion.

Abd ibn Humaid, ibn Jareer and ibn Abu Hatim, ibn Asakir narrated from Ikrima, that about words of Allah “ and those in authority” he said: Abu Bakr, Umar, Uthman, Ali and ibn Masood.

Saeed ibn Mansoor narrated from Ikrima, that he was asked about (slave women) mothers of children (of their masters). Should they be set free? He said: Yes. When he was asked by what proof he gave such fatwa, he said: By Quran. He was asked by what verse in the Quran? He answered: ”O you who believe! obey Allah and obey the Messenger and those in authority from among you” . Umar was from “ those in authority” , and he use to say: Free them, even if embryo was dropped.

Ibn Hajar al-Haythami mentioned in “Sawaiq al-Muhriqa” and others, that when Hasan ibn Ali made peace with Moawiyah, he (Hasan) wrote a letter to him:  ”Bismillahi Rahmani Rahim. This is upon what Hasan ibn Ali made treaty with Moawiyah ibn Abu Sufyan: He would give him wilayah of Muslims upon condition that he would act among them upon the book of Allah, Sunnah of Prophet, and Life of Rightly Guided Caliphs after him…”

Source: Abdulhay al-Lucknawi “Tuhfatul Ahyar bi Ahya Sunnat Saeedal Abrar” pp 66-67, Darul Bashar al-Islamiyah.

Imam Shawkani in “Fath al-Qadeer” said:

Abd ibn Humaid, ibn Jareer, ibn Abi Hatim narrated from Ata, which said regarding words “and those in authority from among you”, this mean authority in Fiqh, and Knowledge.

Saeed ibn Mansur, ibn Abi Sheiba, Abd ibn Humaid, ibn Munzir, ibn Abu Hatim narrated from Abu Huraira, that under words  ”and those in authority” mean commanders. And in other version commanders of army.

Ibn Abi Sheiba, Abd ibn Humaid, Hakim at-Tirmizi, ibn Jareer, ibn Munzir, ibn Abu Hatim, Hakim which authenticated it, narrated from Jabir ibn Abdullah, which said regarding these words ”and those in authority”, this mean people of knowledge.

Same was narrated by Saeed ibn Mansur, Abd ibn Humaid, ibn Jareer, ibn Munzir, ibn Abu Hatim from Mujahid and by ibn Abu Sheiba and ibn Jareer from Abul Aliyah.

Source: Imam Shawkani in “Fath al-Qadeer”, page 392, Darul ibn Jawzi.

Commentary of 33 verse from surah al-Ahzab

March 26, 2012 at 12:12 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah | Leave a comment

 

 

 

 

 

 

i

 

Rate This


Al-Razi, al-Tafsir al-Kabir (6:615): “Allah Most High quit using the
feminine pronoun in his address and turned to the masculine by saying
{liyudhhiba `ankum al-rijsa = to remove uncleanness far from you [masculine
plural]}, so as to include both the women of his [i.e. the Prophet's] house
and the men. Explanations have differed concerning the ‘Ahl al-Bayt’ but the
most appropriate and correct is to say they are his children and wives;
al-Hasan and al-Husayn being among them and `Ali being among them… due to
his cohabitation with the daughter of the Prophet (sallalahu alaihi wa ala alihi wa sallam) and his close companionship with the Prophet (sallalahu alaihi wa ala alihi wa sallam).”

Al-Baghawi, Ma`alim al-Tanzil (2:393): “In this verse [Hud 73] there is a

proof that wives are part of Ahl al-Bayt. … (3:428) He means by Ahl
al-Bayt [in 33:33] the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam) because they are in his house and this is the narration of Sa`id ibn Jubayr from Ibn `Abbas.”

Al-Baydawi, Anwar al-Tanzil (4:374): “The Shi`a’s claim that verse 33:33 is

specific to Fatima, `Ali, and their two sons – Allah be well-pleased with
them – … and their adducing it as proof of their immunity from sin
(`ismat) and of the probative character of their consensus, is weak, because
restricting the meaning to them is not consistent with what precedes the
verse and what follows it. The thread of speech means that they are part of
the Ahl al-Bayt, not that others are not part of it also.”

Al-Khazin, Lubab al-Ta’wil fi Ma`ani al-Tanzil (3:490): “They [Ahl al-Bayt]

are the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam) because they are in his house.” Then he mentions the other two explanations, namely, that they are the `Itra or that they are the families of `Ali, `Aqil, Ja`far, and al-`Abbas.

Al-Nasafi, Madarik al-Tanzil wa Haqa’iq al-Ta’wil (3:490): “There is in it

[verse 33:33] a proof that his wives are part of the Folk of his Household
(min ahli baytihi). He said ‘from you [M] (`ankum)’ because what is meant
are both the men and women of his family (âl) as indicated by {wa
yutahhirakum tathîran = and cleanse you [M/F] with a thorough cleansing}
from the filth of sins.”

Al-Tabari, Tafsir (22:7) [after citing reports explaining Ahl al-Bayt to

mean the `Itra] and al-Wahidi, Asbab al-Nuzul (p. 299 #734): From `Ikrima
concerning 33:33: “It is not as they claim, but the verse was revealed
concerning the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam).”

Al-Zamakhshari, Tafsir al-Kashshaf (2:212): “In this [33:33] there is an

explicit proof that the wives of the Prophet – Allah bless and greet him -
are among the People of his House (min Ahli Baytihi).”

Al-Shawkani, Fath al-Qadir (4:278-280) and al-Mubarakfuri, Tuhfat al-Ahwadhi

(9:48-49): “Ibn `Abbas, `Ikrima, `Ata’, al-Kalbi, Muqatil, and Sa`id ibn
Jubayr said the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam) are specifically meant [in 33:33], and by house are meant the houses of his wives as mentioned before in the verses. While Abu Sa`id al-Khudri, Mujahid, and Qatada – it is also related from al-Kalbi – said that those meant are specifically `Ali, Fatima, al-Hasan, and al-Husayn. They adduced the fact that the pronouns are in the masculine, but this was refuted by the fact that the noun Ahl is masculine and therefore necessitates a masculine gender as in the verse [Hud 73]…. A third group stands midway between the two and includes both [the wives and the `Itra]… A number of the verifying authorities consider this the most correct explanation, among them al-Qurtubi, Ibn Kathir, and others.”

Al-Jalalayn: “Ahl al-Bayt [in 33:33] i.e. the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam).”

Al-Sawi, Hashiyat al-Jalalayn: “It was said the verse [33:33] is
comprehensive (`âmma) to mean the People of his House in the sense of his
dwelling and these are his wives, and the People of his House in the sense
of his lineage and these are his offspring.”

Al-Suyuti, al-Durr al-Manthur (6:603): [after citing the narrations of the

`Itra] Ibn Sa`d narrated from `Urwa that he said: “Ahl al-Bayt [in 33:33]
means the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam) and it was revealed in the house of
`A’isha.”

Ibn al-Jawzi, Zad al-Masir fi `Ilm al-Tafsir (6:378): “Then He showed their

superiority over all women when He said: {You [feminine] are not like anyone
[masculine] of the women} (33:32). Al-Zajjaj [the philologist] said: ‘He did
not say, “like any other woman” in the feminine, because the masculine form
denotes a general exclusion of both male and female [human beings], one and
all.’”

Ibn Juzayy, Tafsir (p. 561): “The Ahl al-Bayt of the Prophet (sallalahu alaihi wa ala alihi wa sallam) are his wives, his offspring, and his near relatives such as al-`Abbas, `Ali, and all for whom receiving sadaqa is unlawful.”

Al-Bukhari, Sahih: Hadith from Anas: The Prophet (sallalahu alaihi wa ala alihi wa sallam) visited `A’isha and,upon entering her house, said: “As-Salâmu `alaykum Ahl al-Bayt! wa rahmatullah.” Whereupon she responded: “Wa `alayka as-Salam wa rahmatullah, how did you find your wives [ahlak]? May Allah bless you.” Then he went around to see all of his wives and said to them exactly what he had said to `A’isha.

Al-Wahidi, al-Wajiz fi Tafsir al-Kitab al-`Aziz (2:865): “Ahl al-Bayt [in

33:33] meaning, the wives of the Prophet (sallalahu alaihi wa ala alihi wa sallam) and the men [and women] of the People of his House.”

Al-Tha`alibi, Jawahir al-Hisan fi Tafsir al-Qur’an (2:212): “This verse [Hud

73] shows that the wife of a man is part of the People of his House (min
Ahli Baytihi)… and ‘the House’ in Surat al-Ahzab [33:33] refers to the
dwelling quarters [i.e. of the wives].”

Ibn Kathir, Tafsir (3:532) and al-Wahidi, Asbab al-Nuzul (p. 299 #733): From

Ibn `Abbas: “This verse [33:33] was revealed concerning the wives of the
Prophet (sallalahu alaihi wa ala alihi wa sallam).”

Ibn Jama`a, Ghurar al-Tibyan fi Ma lam Yusamma fi al-Qur’an (p. 421 #1201)

and al-Suyuti in Mufhamat al-Aqran fi Mubhamat al-Qur’an: “Ahl al-Bayt in
verse 33 are the Prophet and his wives. It was also said they are `Ali,
Fatima, al-Hasan, and al-Husayn, and it was also said they are those for
whom sadaqa is unlawful [i.e. Âl `Aqil, Âl `Ali, Âl Ja`far, and Âl
al-`Abbas].”

Al-Zarkashi, al-Burhan fi `Ulum al-Qur’an (2:197): “The phrasing of the

Qur’an [in Surat al-Ahzab] shows that the wives are meant, that the verses
were revealed concerning them, and that it is impossible to exclude them
from the meaning of the verse. However, since others were to be included
with them it was said with the masculine gender: {Allah desires to remove
uncleanness far from you [masculine plural], O Folk of the Household}. It is
then known that this desire comprises all the Folk of the Household – both
male and female – as opposed to His saying {O wives of the Prophet} and it
shows that `Ali and Fatima are more [specifically] deserving of this
description ["Ahl al-Bayt"] than the wives.”

Al-Jassas, Ahkam al-Qur’an (4:378-379): “It [the verse Hud 73] shows that

the wives of the Prophet – Allah bless and greet him – are of the People of
his House (min Ahli Baytihi) because the angels names Ibrahim’s wife as
being of the People of his House, and so has Allah Most High said when
addressing the wives of the Prophet – Alah bless and greet him – when He
said:… [33:33]. His wives are part of those meant because the beginning of
the address concerns them.”

Abu al-Su`ud, Irshad al-`Aql al-Salim ila Mazaya al-Qur’an al-Karim (7:103):

“This [33:33], as you see, is an explicit verse and a radiant proof that the
wives of the Prophet – Allah bless and greet him – are among the People of
his House (min Ahli Baytihi), ruling once and for all the invalidity of the
opinion of the Shi`is who narrow it to mean only Fatima, `Ali, and their two
sons – Allah be well-pleased with them. As for what they claim as their
proof [hadith of the Mantle], it only shows that they [the Four] are part of
Ahl al-Bayt, not that other than them are excluded.”

Ibn Hazm about agreement of companions

February 14, 2012 at 6:42 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained | Leave a comment

 

 

 

 

 

 

i

 

1 Votes


Allama ibn Hazm in his short treatise “an-Nubaz al-kafiya fi akhamil usul ad-deen” said:

“Contrary to this,  the one who goes against agreement of companions, and deliberately transgress it, if there is a proof (for him established) and he was informed and (he) still persist – he would be consider as disbeliever”.

Source: “an-Nubaz al-kafiya fi akhamil usul ad-deen” p 21

And he also said:

Each person which comes after and he act in accordance to agreement of companions and doesn’t contradict to it, consider believer. The one who goes against agreement because lack of knowledge regarding such – his words are not taken into account. The one who acts contrary to it, while he knows, and persist in this – is disbeliever.

Source: “an-Nubaz al-kafiya fi akhamil usul ad-deen” p25

Lecture about Mahdi

February 12, 2012 at 10:59 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Hadith analysis, Media | Leave a comment

 

 

 

 

 

 

i

 

Rate This

LINK TO THE LECTURE

Testimony from imam on Uluw

February 10, 2012 at 2:35 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah | Leave a comment

 

 

 

 

 

 

i

 

Rate This

Shia shaykh Abu Jafar al-Barqi (d 274), in his book “al-Mahasin” (1/231-231) narrated from Abu Basir, which reported from one of Imams:

لا تكذبوا الحديث إذا أتاكم به مرجئ ولا قدري ولا حروري ينسبه إلينا ، فإنكم لا تدرون لعله شئ من الحق فيكذب الله فوق عرشه

Don’t reject hadith which ascribed to us, if it come to you from muriji, or qadari, or haruri. Because you don’t know, perhaps things from the truth (in those reports)AND (BY REJECTING IT) YOU WOULD LIE UPON ALLAH (WHICH IS) BEYOND THE ARSH.

You can load this book here.

And it was also narrated by Muhammad Taqi in “Saheefatul Abrar” (1/24)

Tafsir of verse “and seek means of nearness to Him”

January 31, 2012 at 12:34 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah, Refuting shia doubts | 4 Comments

 

 

 

 

 

 

i

 

1 Votes


Allah Taala said in Surah al-Maeda (35):

O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful.

Shias of the present and the past used this Noble Verse to justify worse types of shirk which came to their mind. You would see them openly asking their Imams for child, wealth, health, in all corners of the earth. Just they keeping in their mind that their Imams, would hear this pray in all places, understand each language of each shia, and just transfer this duas to Allah. WalAuthubillah!

Just want to give two examples, how shia texts refutes this idea!

FIRST ONE. 

It is famous and known Hutba from one of the most authentic Shia books, which some of their scholars called “brother of Quran”.

In “Nahjul Balagha” (thk: Muhammad Abduh) (1/215-216):

إنّ أفضل ما توسل به المتوسلون إلى الله سبحانه وتعالى الإيمان به وبرسوله والجهاد في سبيله فإنه ذروة الإسلام، وكلمة الإخلاص إنها الفطرة، وإقامة الصلاة فإنها الملة، وإيتاء الزكاة فإنها فريضة واجبة، وصوم شهر رمضان فإنه جُنة من العقاب، وحج البيت واعتماره فإنهما ينفيان الفقر ويرحضان الذنب، وصلة الرحم فإنها مثراة في المال ومنساة في الأجل، وصدقة السر فإنها تكفر الخطيئة، وصدقة العلانية فإنها تدفع ميتة السوء، وصنائع المعروف فإنها تقي مصارع الهوان

Translation:

The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu’l-’ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace. (see in English)

SECOND ONE.

Imam Sajad, Ali ibn Zaynalabidin said in the dua, which is attributed to him, in the book “as-Saheefa al-Kamila as-Sajadiyah” (p 245):

 ولا وسيلة لنا إليك إلا أنت