Monthly Archives: December 2010

Burning of quran: supported by Ali[ra]


Next attack of shia’s is on uthman[ra] for burning holy quran. But truth is opposite as claimed by shia’s.

& the reason is very clear why all sahaba[ra] united on burning quran of different readings. But the hadiths of Ali[ra] is enough to shut the moth’s of evil rafidi shia’s.

Lets see from our hadiths:

Ali’s[ra] opinion about what Uthman[ra] did by gathering all the people around one reading only:

وكان على رضي الله عنه ينهي من يعيب على عثمان – رضي الله عنه – بذلك ويقول: يا أيها الناس لا تغلوا في عثمان، ولا تقولوا له إلا خيرًا، فوالله ما فعل الذي فعل- أي في المصاحف – إلا عن ملأ منا جميعًا؛ أي الصحابة..والله لو وليت لفعلت مثل الذي فعل

Ali RA used to forbid people from criticizing Uthman RA for burning the Qurans and gathering the people around one reading:

Ali RA said: O people do not make Ghulu in Uthman and only say what is good about him, By Allah he did what he did openly in front of all of us(companions) .. by Allah if I were given authority I would do the same as he did.

source: Seerat Ameer al mumineen Ali bin Abi talib by Dr.al Sallaby, Fath al bari fi Sharh Sahih al bukhari for Ibn Hajar(9/18).
Rank: Isnad is SAHIH according to al hafiz Ibn Hajar.

: لما اختلف الناس في القرآن وبلغ ذلك عثمان جمعنا أصحاب رسول الله واستشارنا في جمع الناس على قراءة، فأجمع رأينا مع رأيه على ذلك، وقال بعد ذلك: لو وليت الذي ولى، لصنعت مثل الذي صنع

Ali RA Then said: When the people differed regarding the Quran and this had reached Uthman he then gathered us the companions of the messenger of Allah PBUH and he consulted us about uniting the people on one reading, so our opinion was the same as his, (Ali then continued): “If I was given the authority which he was given I would have done as he did.”

source: Seerat Ameer al mumineen Ali bin Abi talib by Dr.al Sallaby, Kitab al Masahif for Ibn Abu Dawood pages 29-30 The Isnad is Sahih.

قال علي بن أبي طالب: لو سيرني عثمان إلى صرار لسمعت وأطعت
مصنف ابن أبي شيبة (15/225) سنده صحيح.
و الصرار هو الخيط التي تشد به التوادي على أطراف الناقة لئلا يرضعها ولدها

Ali bin AbI Talib RA said during the Caliphate of Uthman RA: If Uthman ordered me to go to Sirar I would listen and obey.

source: Musanaf Ibn Abi Shaybah 15/255, Sanad is Sahih.

وروى الإمام أحمد بسنده عن محمد بن الحنفية قال : أبلغ علياً أن عائشة تلعن قتلة عثمان في المربد . قال : فرفع يديه حتى بلغ بهما وجهه فقال : وأنا ألعن قتله عثمان لعنهم الله في السهل والجبل قال مرتين أو ثلاثاً

موضع قرب البصرة بينهما نحو ثلاثة أميال ويعرف بمربد البصرة وهو من أشهر محالها . انظر معجم البلدان (5/98)
فضائل الصحابة (1/455) حديث (733) وقال محققة : إسناده صحيح ، والرياض النضرة (3/70)

Imam Ahmad narrated with its Isnad from Muhammad Ibn al Hanafiyah RA: Ali was told that Aisha is cursing the killers of Uthman in al Marbad(location near al-Basrah) So he lifted his hands until they reached his face and said: “And I curse the killers of Uthman, may Allah curse them in the valleys and the mountains” he said it two or three times.

source: Fada’el al Sahabah 1/455 #733 and the Muhaqqiq of the book said SAHIH, also in al Riyadh al Nadirah fi Manaqib al ‘Asharah 3/70.

وروى الإمام أحمد بسنده عن محمد بن حاطب([40]) قال : سألت علياً عن عثمان فقال : هو (( من الذين آمنوا ثم اتقوا ثم آمنوا ثم اتقوا ))

فضائل الصحابة (1/474) حديث (770) وقال محققه : إسناده صحيح والمستدرك (3/104) وشرح أصوال أهل السنة (7/1352) حديث (2574) .

Imam Ahmad with its Isnad from Muhammad Bin Hatib the young Sahabi: I asked Ali about Uthman and he said: “He was amongst those who believed then had Taqwa and then he had (more) belief and then (more) Taqwa”.

source: Fada’el al Sahabah 1/474 #770 The Muhaqqiq of the book said: SAHIH, al Mustadrak 3/104, Sharh Usool Ahlul-Sunnah 7/1352 #2574.

Note: so it is clear why sahaba[ra] united on burning different readings of quran because they don’t want fitna & division of muslims afterwards.

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Umar[ra] didnot appointed Uthman[ra] his successor


Sahih hadith on Consultation after Umar[ra] and the Caliphate of Uthman[ra]:

Narrated Al-Miswar bin Makhrama: the group of people whom ‘Umar had selected as candidates for the Caliphate gathered and consulted each other. Abdur-Rahman said to them, “I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you.” So all of them agreed to let ‘Abdur-Rahman decide the case. So when the candidates placed the case in the hands of ‘Abdur-Rahman, the people went towards him and nobody followed the rest of the group nor obeyed any after him. So the people followed ‘Abdur-Rahman and consulted him all those nights till there came the night we gave the oath of allegiance to ‘Uthman. Al-Miswar (bin Makhrama) added: ‘Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, “I see you have been sleeping! By Allah, during the last three nights I have not slept enough. Go and call Az-Zubair and Sa’d.’ So I called them for him and he consulted them and then called me saying, ‘Call ‘Ali for me.” I called ‘Ali and he held a private talk with him till very late at night, and then ‘Ali, got up to leave having had much hope (to be chosen as a Caliph) but ‘Abdur-Rahman was afraid of something concerning ‘Ali. ‘Abdur-Rahman then said to me, “Call ‘Uthman for me.” I called him and he kept on speaking to him privately till the Mu’adhdhin put an end to their talk by announcing the Adhan for the Fajr prayer. When the people finished their morning prayer and that (six men) group gathered near the pulpit, ‘Abdur-Rahman sent for all the Muhajirin (emigrants) and the Ansar present there and sent for the army chief who had performed the Hajj with ‘Umar that year. When all of them had gathered, ‘Abdur-Rahman said, “None has the right to be worshipped but Allah,” and added, “Now then, O ‘Ali, I have looked at the people’s tendencies and noticed that they do not consider anybody equal to ‘Uthman, so you should not incur blame (by disagreeing).” then ‘Abdur-Rahman said (to ‘Uthman), “I gave the oath of allegiance to you on condition that you will follow Allah’s Laws and the traditions of Allah’s Apostle and the traditions of the two caliphs after him.” So ‘Abdur-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirin (emigrants) and the Ansar and the chiefs of the army staff and all the Muslims. (Sahih Bukhari Book #89, Hadith #314)

Note: This hadith proves that Uthman[ra] was not appointed as khalifa by Umar[ra]. But he was among those candidates including Ali[ra] who were favoured by Umar[ra] for khalifa.

Therefore this clear hadith proves that shia try to potray a lie from weak hadiths that Uthman[ra] was appointed only by umar[ra]. But this sahih hadith proves uthman[ra] was appointed as khalifa after shura.

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Respected words of Ali[ra] for Umar[ra]


Sahih hadiths from Ali bin Abi talib[ra] to show the love & respect between him & umar[ra] & usman[ra]. This post is specially for jahil shia’s who always try to portray a lie of rivalry between them.

as i said:

& Hafiz ibn Katheer in “Bidaya wal Nihaya” vol 7, chapter “شيء من فضائل أمير المؤمنين علي بن أبي طالب” wrote:

وقد ثبت عنه بالتواتر أنه قال على منبر الكوفة‏:‏ أيها الناس‏!‏ إن خير هذه الأمة بعد نبيها أبو بكر ثم عمر، ولو شئت أن أسمي الثالث لسميت‏

“And it’s proven from him [Ali] in “tawatur” form, that He said on the minbaar in Kufa: “O people! The best one in this Ummah after her Prophet is Abu Bakr [ra] , then Umar [ra] . And if I wanted to say you the third name, I would do that.”

So what is the ruling of denying tawatur? Few weak and gharib narrations or narrations took out of context can’t over rule tawatur and Ijma.

Death of Umar[ra]:

Narrated Ibn Abbas: When (the dead body of) ‘umar was put on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was ‘ali bin Abi Talib. ‘ali invoked Allah’s Mercy for ‘umar and said, “O ‘umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet saying, ‘I, abu bakr and ‘umar went (somewhere); I, abu bakr and ‘umar entered (somewhere); and I, abu bakr and ‘umar went out.”‘ (Sahih Bukhari Book #57, Hadith #34).

Narrated Ibn ‘Abbas: While I was standing amongst the people who were invoking Allah for umar bin Al-Khattab who was lying on his deathbed, a man behind me rested his elbows on my shoulder and said, “(O ‘umar!) May Allah bestow His Mercy on you. I always hoped that Allah will keep you with your two companions, for I often heard Allah’s Apostle saying, “I, abu bakr and ‘umar were (somewhere). I, abu bakr and ‘umar did (something). I, abu bakr and ‘umar set out.’ So I hoped that Allah will keep you with both of them.” I turned back to see that the speaker was ali bin Abi Talib. (Sahih Bukhari Book #57, Hadith #26)

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Khaibar: Imam Ali almost destroyed the earth


In Anwaar Al-Nua’mania, Sayed Naemat Allah Al-Jazairi recorded:

روى الجزائري عن البرسي قوله « أن جبرئيل جاء إلى رسول الله فقال: يا رسول الله إن علياً لما رفع السيف ليضرب به مرحباً، أمر الله سبحانه إسرافيل وميكائيل أن يقبضا عضده في الهواء حتى لا يضرب بكل قوته، ومع هذا قسمه نصفين وكذا ما عليه من الحديد وكذا فرسه ووصل السيف إلى طبقات الأرض، فقال لي الله سبحانه يا جبرئيل بادر إلى تحت الأرض، وامنع سيف علي عن الوصول إلى ثور الأرض حتى لا تقلب الأرض، فمضيت فأمسكته، فكان على جناحي أثقل من مدائن قوم لوط، وهي سبع مدائن، قلعتها من الأرض السابعة، ورفعتها فوق ريشة واحدة من جناحي إلى قرب السماء، وبقيت منتظراً الأمر إلى وقت السحر حتى أمرني الله بقلبها، فما وجدت لها ثقلاً كثقل سيف علي،. . . وفي ذلك اليوم أيضاً لما فتح الحصن وأسروا نسائهم كانت فيهم صفية بنت ملك الحصن فأتت النبي وفي وجهها أثر شجة، فسألها النبي عنها، فقالت أن علياً لما أتى الحصن وتعسر عليه أخذه، أتى إلى برج من بروجه، فنهزه فاهتز الحصن كله وكل من كان فوق مرتفع سقط منه، وأنا كنت جالسة فوق سريري فهويت من عليه فأصابني السرير، فقال لها النبي يا صفية إن علياً لما غضب وهز الحصن غضب الله لغضب علي فزلزل السماوات كلها حتى خافت الملائكة ووقعوا على وجوههم، وكفى به شجاعة ربانية، وأما باب خيبر فقد كان أربعون رجلاً يتعاونون على سده وقت الليل ولما دخل (علي) الحصن طار ترسه من يده من كثرة الضرب، فقلع الباب وكان في يده بمنزلة الترس يتقاتل فهو في يده حتى فتح الله عليه” [“الأنوار النعمانية” للسيد نعمة الله الجزائري].

Al-Jazairi narrated from of Al-Bursi who said: “Jibrael came to prophet and said: ‘O messenger of Allah when Ali raised his Sword to strike Marhaba, Allah Subhana ordered Israphile and Mikael to hold his upper arm in the air so that he might not be able to strike with all his might, but still he (Marhaba) was cut into two pieces and likewise the iron (armor) and likewise his horse and the sword reached (deep) layers of the earth. Allah Subhana said to me, ‘O Jibrael go after the sword and prevent it from reaching the core of the earth so it might not turn the earth upside down. So I went after it and caught hold of it, and it was heavier on my wings than the towns of Lot, which were 7 towns. I took it out from 7th layer of the earth and raised it upon one feather of my wing to the nearest heaven and stayed waiting there until dawn when Allah ordered me to drop it. I didn’t noticed anything heavier (on my wing) than the sword of Ali, . . .

And also the very same day when he opened the fort and took the women as hostage, amongst them was Safiyya the daughter the King who came to prophet and there was sign of fracture on her face. Messenger asked her about it, she answered that when Ali approached the fort and when it got difficult for him to seize it, he went to one of its tower and pushed it and the whole fort shook and all those who were above it felt down. I was on my bed and I too felt down and the bed hit me. Prophet said O safiyya when Ali got angry and shook the fort, Allah got angry for the anger of Ali and quaked all of the Heavens till the Angels got scared and felt down on their faces, and sufficed him (Ali) with Lordly bravery.

And as for the door of Khaibr, 40 men helped each other to close the door at night. And when Ali entered the Fort his shield flew away from him because of too many strikes on it. So he pulled out the door and it was like a shield in his hand and he fought holding it in his hand till Allah gave him victory.

Comment: mashallah what what a powerful man but even not able to show this type of power when abu bakr (ra) snatched the seat of khalifat. 😉

And before any rafidi shia comes and denies the report or says it must be weak according their cult then…

refer: http://www.altahera.net/article.php?act=read_art&id=271

السؤال :

السلام عليكم ورحمة الله وبركاته فضيلة الشيخ نبارك لكم حلول الشهر الكريم مامدى صحة هذا الكلام روى الجزائري عن البرسي قوله « أن جبرئيل جاء إلى رسول الله فقال: يا رسول الله إن علياً لما رفع السيف ليضرب به مرحباً، أمر الله سبحانه إسرافيل وميكائيل أن يقبضا عضده في الهواء حتى لا يضرب بكل قوته، ومع هذا قسمه نصفين وكذا ما عليه من الحديد وكذا فرسه ووصل السيف إلى طبقات الأرض، فقال لي الله سبحانه يا جبرئيل بادر إلى تحت الأرض، وامنع سيف علي عن الوصول إلى ثور الأرض حتى لا تقلب الأرض، فمضيت فأمسكته، فكان على جناحي أثقل من مدائن قوم لوط، وهي سبع مدائن، قلعتها من الأرض السابعة، ورفعتها فوق ريشة واحدة من جناحي إلى قرب السماء، وبقيت منتظراً الأمر إلى وقت السحر حتى أمرني الله بقلبها، فما وجدت لها ثقلاً كثقل سيف علي،. . . وفي ذلك اليوم أيضاً لما فتح الحصن وأسروا نسائهم كانت فيهم صفية بنت ملك الحصن فأتت النبي وفي وجهها أثر شجة، فسألها النبي عنها، فقالت أن علياً لما أتى الحصن وتعسر عليه أخذه، أتى إلى برج من بروجه، فنهزه فاهتز الحصن كله وكل من كان فوق مرتفع سقط منه، وأنا كنت جالسة فوق سريري فهويت من عليه فأصابني السرير، فقال لها النبي يا صفية إن علياً لما غضب وهز الحصن غضب الله لغضب علي فزلزل السماوات كلها حتى خافت الملائكة ووقعوا على وجوههم، وكفى به شجاعة ربانية، وأما باب خيبر فقد كان أربعون رجلاً يتعاونون على سده وقت الليل ولما دخل (علي) الحصن طار ترسه من يده من كثرة الضرب، فقلع الباب وكان في يده بمنزلة الترس يتقاتل فهو في يده حتى فتح الله عليه” [“الأنوار النعمانية” للسيد نعمة الله الجزائري]. والسلام عليكم ورحمة الله وبركاته نسالكم الدعاء

الجواب :

بالنسبة لقوة أمير المؤمنين (ع) فإن له قوة مستمدة من قوة الله تعلى , وقد ورد في الحديث القدسي الذي يتحدث عن المؤمن العادي الذي يرتبط بربه سبحانه ارتباطا كاملا فإن الله تعالى يكون سمعه وبصره ويده فقواه تكون ” ما يزال عبدي يتقرب إلى بالنوافل حتى أحبه فإذا أحببته كنت سمعه الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها ” .

وقد جلس علي (ع) يوما يريد أن يكسر قطعة من الخبز اليابس فوضعه على رجله فكان خشننا , فقال له أحد أصحابه ياأمير المؤمنين كيف صعب عليك كسر هذا القرص وقد رفعت باب حصن خيبر , فقال (ع) كما يروى : ” رفعته بقوة ربانية وهذه قوتي الحقيقية ” ولهذا فلا غرابة إن استطاع علي (ع )أن يرفع حصن خيبر أو أن يقسم مرحبا إلى قسمين أو غير ذلك فذلك بقوة ربانية , وفي الاجمال فإن أصل الموضوع ثابت وهو قتله لمرحب وما جرى عليه وكذلك عمر بن ود العامري ومرور الجيش وقد حمل باب حصن خيبر ولكن التفاصيل تحتاج إلى مراجعة سند الروايات ودرايتها . وفي الختام نسأل الله أن يثبتنا على محبة النبي وأهل بيته الطاهرين . والسلام عليكم .

ونسالكم الدعاء

Question:

Asalam Alikum wa Rahmatullahi wa barakatuh respected sheikh, we wish you beginning of the blessed month…….how truthful is this saying which was narrated by Jazairi from Bursi who said…….(same narration as above)

Answer:

With respect to strength of Amirul Mu’minin (as) verily his power is borrowed from Power of Allah the exalt, as it came in Hadeeths al-Qudsi which speaks about normal believer who is completely attached to His Lord, then Allah will be his hearing, his seeing and his hand, “And My servant will keep coming closer to Me by performing nawaafil (voluntary good deeds) until I love him. And when I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes”

One day Ali (as) sat down to break dried piece of bread, he placed it upon his leg and it was rough, so one of his companion enquired, how did it became difficult for him to break this piece of round bread when he was able to lifted the door of fort Khaibar? Ali (as) as what is narrated from him said: “I lifted the door with Lordly power and this is my real power”. And that’s why, it is nothing strange if Ali (as) was able to lift fort khaibar or cut Marhaba into two pieces and other things, because it was Lordly power….

Comment: now i understand why imam ali not cut the peoples after his seat of khalifat was snatched because then Allah didnot again bestowed that same power otherwise he may have killed all sahaba in one strike. 😀

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Recorded voice of Allah, his angels, Mohammad (saw) and Imam Ali on shia channel


Whoever wish to listen to recorded voice of Allah, his angels, Mohammad (saw) and Imam Ali, than watch this video made by shia rafidi manar channel (owned by shia rafidi group in lebanon known as hizbul-lat).

The voice of angels you hear is of Gibrael and Mikaeel.

Wait a minute…Allah talks with sound? Then this means He must have vocal code and tongue and need air to create that sound…(Just applying Rafidi style of debate. :D)

One can easily notice ugliest forms of anthropomorphism in their earlier and most authentic and reliable books. The first mujasim Hashim bin Hakam (rafidi) greatly influenced the early thoughts of this religion.

Some narrations on tajsim:

Narration:1

(كامل الزيارات- جعفر بن محمد بن قولويه
ص 141 :
[ 166 ] 1 – حدثني ابي رحمه الله ، عن سعد بن عبد الله ، عن محمد بن عيسى بن عبيد اليقطيني ، عن محمد بن سنان ، عن ابي سعيد القماط ، عن ابن ابي يعفور ، عن ابي عبد الله ( عليه السلام ) ، قال :
/ صفحة 142 /
بينما رسول الله ( صلى الله عليه وآله ) في منزل فاطمة ( عليها السلام ) والحسين في حجره إذ بكى وخر ساجدا ثم قال : يا فاطمة يا بنت محمد ان العلي الاعلى تراءى لي في بيتك هذا في ساعتي هذه في أحسن صورة وأهيا هيئة ، وقال لي : يا محمد أتحب الحسين ( عليه السلام ) ، فقلت : نعم قرة عيني وريحانتي وثمرة فؤادي وجلدة ما بين عيني ، فقال لي : يا محمد – ووضع يده على رأس الحسين ( عليه السلام ) – بورك من مولود عليه بركاتي وصلواتي ورحمتي ورضواني ، ولعنتي وسخطي وعذابي وخزيي ونكالي على من قتله وناصبه وناواه ونازعه ، اما انه سيد الشهداء من الاولين والاخرين في الدنيا والاخرة – وذكر الحديث .)

In Kamel al-ziyarat we read by Jaffar bin Muhammad Koloway: (page 141-142)

Narrated Abi Rahmanullah, from Sa’ad bin Abdullah, from Muhammad bin Issa bin Abeed al-Yaqteen, from Muhammad bin Sinan, from Abi Saeed al-Qammat, from Abi Yaqoob, from Abi Abdullah (as) who said: “While messenger of Aallah (saw) in house of Fatima’s (as) and Hussein was in the room, all of a sudden he (messenger) cried and felt on the ground in prostration then said: O Fatimah daughter of Muhammad verily the high the exalted (Allah) was seen in your house, in this hour, in best of image and shape and told me: O Muhammad do you love Hussein (as), I said: Yes he is coolness of my eyes, my sweet scent, fruit of my heart and the skin between my eyes, so He told me: “O Muhammad, and then He placed His Hand on Hussein’s head (as), blessed he to whom he was born, My Blessings, My Prayers, My Mercy and My Pleasure. And My Curse, My displeasure, My Torment, My disgrace and My Punishment upon who Kills him or hate him or who stand in hostility towards him or fight him. Verily he is the leader of Martyrs from among the first and last in this world and hereafter.

Narration:2

روى شيخهم العالم العلاّم ميرزا محمد تقي الملّقب بحجة الاسلام هذه الرواية نقلا من مدينة المعاجز عن دلائل الطبري : قال أخبرني أبو الحسين محمد بن هارون عن أبيه عن أبي علي محمد بن همام عن أحمد بن الحسين المعروف بابن أبي القاسم عن أبيه عن الحسين بن علي عن محمد بن سنان عن المفضل بن عمر قال: قال أبو عبدالله (ع) لما منع الحسين(ع) وأصحابه الماء نادى فيهم من كان ظمآن فليجئ فأتاه رجل رجل فيجعل أبهامه في راحة واحدهم فلم يزل يشرب الرجل حتى ارتووا فقال بعضهم والله لقد شربت شرابا ما شربه أحد من العالمين في دار الدنيا فلما قاتلوا الحسين(ع) فكان في اليوم الثالث عند المغرب أعقد الحسين رجلا رجلا منهم يسميهم بأسماء آبائهم فيجيبه الرجل بعد الرجل فيقعد من حوله ثم يدعو بالمائدة فيطعمهم ويأكل معهم من طعام الجنة ويسقيهم من شرابها ثم قال أبو عبدالله (ع) والله لقد رآهم عدة من الكوفيين ولقد كرّر عليهم لو عقلوا قال ثم خرجوا لرسلهم فعاد كل واحد منهم إلى بلادهم ثم أتى لجبال رضوي فلا يبقى أحد من المؤمنين إلاّ أتاه وهو على سرير من نور قد حفّ به ابراهيم وموسى وعيسى ! وجميع الانبياء ! ومن ورائهم المؤمنون ومن ورائهم الملائكة ينظرون ما يقول الحسين(ع) قل فهم بهذه الحال إلى أن يقوم القائم و إذا قام القائم(ع) وافو فيها بينهم الحسين(ع) حتى يأتي كربلاء فلا يبقى أحد سماوي ولا أرضي من المؤمنين إلاّ حفّوا بالحسين(ع) حتى أن الله تعالى يزورالحسين(ع) ويصافحه ويقعد معه على سرير,

Allama Mirza Muhammad, nicknamed as Hujjat al-Islam narrated this narration from Medinat al-Ma’ajiz from Dla’al al-Tabari:
He said narrated…….then he (Hussein) comes to Mountain of Ridhwan and there will remain none from among believers except that he comes to him on bed made of nor (light), already Ibrahim (as), Musa (as) and Isa (as) have surrounded him! And all the messengers! And behind them believers, and behind the believers Angels, all waiting what Hussein (as) will say, while they are in this state, Al-Qaem will appear, even Karbala will come and there remain none from the inhabitants of heaven or earth except that they surround al-Hussein, even Allah visit al-Hussein (as) and shakes his hand and sits beside him on the bed.

Narration:3

Zaid from Abdullah bin Sinan said, I heard Abi Abdullah (as) who said: Verily Allah ‘Yukhaser’ his believing slave on the day of Judgment and the believer will ‘Yukhaser’ his Lord, He (Allah) then will mention him his sins, I said what the meaning of ‘Yukhaser’?, He said, then he placed his hands on my waist and said like this, like how a man confide his brother in a matter secretely.

زيد عن عبد الله بن سنان قال سمعت ابا عبد الله (ع) يقول ان الله ليخاصر العبد المؤمن يوم القيمة والمؤمن يخاصر ربه يذكره ذنوبه قلت وما يخاصر قال فوضع يده على خاصرتي فقال هكذا كما يناجى الرجل منا اخاه في الامر يسره إليه
كتاب الأصول الستة عشر ص47 ـ 62

Allah will put his hand on his slave’s waist and his slave will put his hand on Allah’s wasit!!!

Narration:4

عن علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عمن ذكر ، عن أبي حمزة الثمالي قال : رأيت علي بن الحسين ( عليهما السلام ) قاعدا واضعا إحدى رجليه على فخذه ، فقلت : إن الناس يكرهون هذه الجلسة ويقولون : إنها جلسة الرب ، فقال : إني نما جلست هذه الجلسة للملالة ، والرب لا يمل ولا تأخذه سنة ولا نوم .

[ 15774 ] 3 ـ (( – وسائل الشيعة -الجزء الثاني عشر – كتاب الحج ـ باب مايستحب من كيفية الجلوس وما يكره منها – ص (104-128 )

From Ali bin Ibrahim, from his father, from Ibn Abi Umair, from someone he mentioned, from Abi Hamza al-Thamali who said: “I saw Ali bin al-Hussein (as) sitting with cross-legs, so I said: People hate this position and say: It is the sitting position of God, so he said: I sat in this position because of weariness, but God does not get tired neither slumber nor sleep over takes him.
(Wasael al-shia hadeeths no 15774)

Allah sits with crossed legs!!! Where is the room for ta’weel for it!!!

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Rafidi Yasir Habib cursed ummul-mominin Aisha[ra]


Previously i showed you the Fatwa of Shia ayatullah: Aisha(ra) committed zina & Aisha(ra) and other companions(ra) were dirtier than pigs and Dogs- shia belief

Now this celebration of anniversary of her death by grand shia well-known scholar yasir habib (la):

on the 17th of the holy month of Ramadan in Hussainiyat Sayed al-Shuhada Khoddam al-Mahdi Organisation held a spiritual and joyous ceremony on the death anniversary of al-Humaira Aisha bint Abu Bakr.

The Kafir, Yasir Habib said:

Aisha is now in hellfire hanging by her legs and eating her own flesh

In addition to her being happy after she was told of the martyrdom of Lady Fatima and Imam Ali (peace be upon them both). She continuously abused the mistress of all women, Lady Fatima al-Zahra (peace be upon her) until she caused her to cry, fired arrows at the coffin of Imam al-Hassan (peace be upon him), caused the killing of thirty-thousand of Muslims, fabricated Hadiths and accused the pure lady Maria the Coptic (peace be upon her) of lies and adultery, let alone the shameful practice of adult nursing which has blackened the history of Islam.

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Quran responsible for Shirk committed by shia’s


Well the enemity of shia ar-rafidah towards Allah and his book is never ending.

Each day they try to attack this Glorious Book with all means at their disposal.

Today a rafidi rabbi invented new ways to attack this Book by rejecting Verses on Punishment and Revenge which Allah promised for disbelievers, and say they have made people turn away from invoking Allah and instead invoking others.

While other rabbi cries with joy that Allah will not take their account on day of judgment, but Ali (ra) and his sons will take their account because Allah have no mercy while Ali, Fatimah, Hussein and his children are full of mercy.

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Shia killed hussain[ra]: Tragedy of Karbala


This was hot debate between shia/sunni during muharram i.e. who killed hussain[ra]?

They accuse ahle-sunnah as nasibi. But reality is that the shia’s are pure nasibi, they are murderer of ahle-bayt.

& now they hide this reality behind matam & mourning.

Shia of Ali[ra] murdered hussain[ra] (shia alim debater admits): Famous Shia scholar Sayyed Kamal al Haydari admits that The Battle of Karbala was between Imam Hussein[ra] and the Shia of Ali[ra] in al Kufah, He even said The Shia of Ali[ra] wanted to come closer to Allah by spilling the blood of Hussein[ra].

& here is the audio: [listen from minute 3 to minute 4:30]

The Lecture has the title: Dar’e al Shubuhat ‘An Waqi’at al taff.

لسيد كمال الحيدري: محاضرة بعنوان درء الشبهات عن واقعة الطف

Shia Link (download quickly before they remove it): http://shiavoice.com/play-fex3h.html

One of the brother uploaded it on youtube:

This is obvious of course because you can read many texts which prove this from the Shia books:


1. إن الحقيقة المفاجئة أننا نجد العديد من كتب الشيعة تقرر وتؤكد أن شيعة الحسين هم الذين قتلوا الحسين . فقد قال السيد محسن الأمين ” بايع الحسين عشرون ألفاً من أهل العراق ، غدروا به وخرجوا عليه وبيعته في أعناقهم وقتلوه ” { أعيان الشيعة 34:1 }.

Al Sayyed Muhsin al Ameen says: “20,000 from the people of Iraq gave Allegiance to Hussein, then they suddenly betrayed him and rebelled against him although they had given him an oath of allegiance

source: A’ayan al Shia 1:34

2. الحسين يناديهم قبل أن يقتلوه : ” ألم تكتبوا إلي أن قد أينعت الثمار ، و أنما تقدم على جند مجندة؟ تباً لكم أيها الجماعة حين على استصرختمونا والهين ، فشحذتم علينا سيفاً كان بأيدينا ، وحششتم ناراً أضرمناها على عدوكم وعدونا ، فأصبحتم ألباً أوليائكم و سحقاً ، و يداً على أعدائكم . استسرعتم إلى بيعتنا كطيرة الذباب ، و تهافتم إلينا كتهافت الفراش ثم نقضتموها سفهاً ، بعداً لطواغيت هذه الأمة ” { الاحتجاج للطبرسي }.

Al Hussein was calling them before they killed him: ” Didn’t you write to me that the fruits had become ripe? and That I would have an enormous army when I come? Damn you! You cried for us to come then you held a sword that was once in our hands against us! (…) you were hasty in giving us Baya’ah like flies and you gathered around us like a group of butterflies But you broke your oath…

source: Al Ihtijaj for al Tabrasi.

3. ثم ناداهم الحر بن يزيد ، أحد أصحاب الحسين وهو واقف في كربلاء فقال لهم ” أدعوتم هذا العبد الصالح ، حتى إذا جاءكم أسلمتموه ، ثم عدوتم عليه لتقتلوه فصار كالأسير في أيديكم ؟ لا سقاكم الله يوم الظمأ ” { الإرشاد للمفيد 234 ، إعلام الورى بأعلام الهدى 242}.

Al hurr bin Yazid one of the companions of Hussein told the people of Kufah while he stood in karbala: “did you call upon this pious servant(Hussein) so that you can attack him and try to kill him, it is as if he became like a prisoner in your hands? May Allah not give you a drink on that Day of thurst!

source:Al Irshad for Mufid 234, I’ilam al Wara bi A’alam al Huda 242.

4. وهنا دعا الحسين على شيعته قائلاً : ” اللهم إن متعتهم إلى حين ففرقهم فرقاً ( أي شيعاً وأحزاباً ) واجعلهم طرائق قددا ، و لا ترض الولاة عنهم أبدا ، فإنهم دعونا لينصرونا ، ثم عدوا علينا فقتلونا ” { الإرشاد للمفيد 241 ، إعلام الورى للطبرسي 949، كشف الغمة 18:2و38 }

And here Hussein made a Dua on his Shia, he said: “O Allah if you give them pleasure temporarily Then Divide them to various groups and sects and tariqas, and make the rulers oppress them, They have called us so that we may support them and then they betrayed us and killed us.

source:Al Irshad for Mufid 241, I’ilam al Wara for Tabrasi 949, Kashf al Ghummah 2:18-38.

5. ويذكر المؤرخ الشيعي اليعقوبي في تاريخه أنه لما دخل علي بن الحسين الكوفة رأى نساءها يبكين ويصرخن فقال : ” هؤلاء يبكين علينا فمن قتلنا ؟ ” أي من قتلنا غيرهم { تاريخ اليعقوبي 235:1 }

Famous Shia historian al Ya’aqoubi mentions in his Tareekh that when Ali Zain al Abideen bin al Hussein entered Kufah he saw the women crying and screaming so he said: “These women are crying because of us, Then who killed us?” [meaning who killed us except for these Shia who cry.]

source: Tareekh al ya’aqoubi 1:235.

Now the question is: kufa homeland of whom: shia or ahle-sunnah?

Rafidi priest Baqir Shareef al-Qureshi said: “Verily Kufa was the birth place of shia, and a homeland of the al-Alawe’een, and it has declared its loyalty to ahlul bait many times.
(hayat Al-Hussein 3/12)

He also said the seed of shia was sown in Kufa since the khilafat of Umar.
(hayat Al-Hussein 3/13)

Comment: So it is proved that shia betrayed hussain[ra], because first they invited hussain[ra] & then betrayed him.

Now lets see the opinion of Ali[ra] regarding shia’s:

البرم بالناس
يَا أَشْبَاهَ الرِّجَالِ وَلاَ رِجَالَ! حُلُومُ الْأَطْفَالِ، وَعُقُولُ رَبّاتِ الحِجَالِ (26) ، لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَلَمْ أَعْرِفْكمْ مَعْرِفَةً ـ وَاللهِ ـ جَرَّتْ نَدَماً، وَأَعقَبَتْ سَدَماً (27) . قَاتَلَكُمُ اللهُ! لَقَدْ مَلاَْتُمْ قَلْبِي قَيْحاً (28) ، وَشَحَنْتُمْ (29) صَدْرِي غَيْظاً، وَجَرَّعْتُمُونِي نُغَبَ (30) التَّهْمَامِ (31) أَنْفَاساً (32) ، وَأَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالعِصْيَانِ وَالخذْلاَن، حَتَّى قَالَتْ قُريْشٌ: إِنَّ ابْنَ أَبِي طَالِب رَجُلٌ شُجَاعٌ، وَلْكِنْ لاَ عِلْمَ لَهُ بِالحَرْبِ. للهِ أَبُوهُمْ! وَهَلْ أَحدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً (33) ، وَأَقْدَمُ فِيهَا مَقَاماً مِنِّي؟! لَقَدْ نَهَضْتُ فِيهَا وَمَا بَلَغْتُ العِشْرِينَ، وها أناذا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ! (34) وَلكِنْ لا رَأْيَ لَمِنْ لاَ يُطَاعُ!

O’ you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them ! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion.

[Source: najhul-balagha, sermon 27]

في ذم أَهل العراق

وفيها يوبّخهم على ترك القتال، والنصر يكاد يتمّ، ثم تكذيبهم له أَمَّا بَعْدُ يَا أَهْلَ الْعِرَاقِ، فَإِنَّمَا أَنْتُمْ كَالْمَرْأَةِ الْحَامِلِ، حَمَلَتْ فَلَمَّا أَتَمَّتْ أَمْلَصَتْ (1) ، وَمَاتَ قَيِّمُهَا (2) ، وَطَالَ تَأَيُّمُهَا (3) ، وَوَرِثَهَا أَبْعَدُهَا. أَمَا وَاللهِ مَا أَتَيْتُكُمُ اخْتِيَاراً، وَلكِنْ جَئْتُ إِلَيْكُمْ سَوْقاً، وَلَقَدْ بَلَغَنِي أَنَّكُمْ تَقُولُونَ: عَليٌّ يَكْذِبُ، قَاتَلَكُمُ اللهُ تَعَالَي! فَعَلَى مَنْ أَكْذِبُ؟ أَعَلَى اللهِ؟ فَأَنَا أَوَّلُ مَنْ آمَنَ بِهِ! أَمْ عَلَى نَبِيِّهِ؟ فَأَنَا أَوَّلُ مَنْ صَدَّقَهُ! كَلاَّ وَاللهِ، ولكِنَّهَا لَهْجَةٌ غِبْتُمْ عَنْهَا، وَلَمْ تَكُونُوا مِنْ أَهْلِهَا، وَيْلُ امِّهِ (4) ، كَيْلاً بِغَيْرِ ثَمَنٍ! لَوْ كَانَ لَهُ وِعَاءٌ، (وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ).

Now then, O ‘ people of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say `Ali speaks lie. May Allah fight you! Against whom do I speak lie? Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them.
Certainly, you will understand it after some time. (Qur’an, 38:88)

[Source: Nahjul Balagh, Sermon 71]

أصحاب علي وَلَئِنْ أَمْهَلَ اللهُ الظَّالِمَ فَلَنْ يَفُوتَ أَخْذُهُ، وَهُوَ لَهُ بَالمِرْصَادِ (1) عَلَى مَجَازِ طَرِيقِهِ، وَبِمَوْضعِ الشَّجَا (2) مِنْ مَسَاغِ رِيقِهِ (3) . أَمَا وَالَّذِي نَفْسِي بِيَدِهِ، لَيَظْهَرَنَّ هؤُلاَءِ الْقَوْمُ عَلَيْكُمْ، لَيْسَ لاَِنَّهُمْ أَوْلَى بِالْحَقِّ مِنْكُمْ، وَلكِنْ لَإِسْرَاعِهِمْ إِلَى بَاطِلِ صَاحِبِهِمْ، وَإِبْطَائِكُمْ عَنْ حَقِّي. وَلَقَدْ أَصْبَحَتِ الْأُمَمُ تَخَافُ ظُلْمَ رُعَاتِهَا، وَأَصْبَحْتُ أَخَافُ ظُلْمَ رَعِيَّتِي. اسْتَنْفَرْتُكُمْ لِلْجِهَادِ فَلَمْ تَنْفِرُوا، وَأَسْمَعْتُكُمْ فَلَمْ تَسْمَعُوا، وَدَعَوْتُكُمْ سِرّاً وَجَهْراً فَلَمْ تَسْتَجِيبُوا، وَنَصَحْتُ لَكُمْ فَلَمْ تَقْبَلُوا. أَشُهُودٌ كَغُيَّابٍ (4) ، وَعَبِيدٌ كَأَرْبَابٍ! أَتْلُوا عَلَيْكُمُ الْحِكَمَ فَتَنْفِرُونَ مِنْهَا، وَأَعِظُكُمْ بِالمَوْعِظَةِ الْبَالِغَةِ فَتَتَفَرَّقُونَ عَنْهَا، وَأَحُثُّكُمْ عَلَى جِهَادِ أَهْلِ الْبَغْيِ فَمَا آتِي عَلَى آخِرِ قَوْلي حَتَّى أَرَاكُمْ مُتفَرِّقِينَ أَيَادِيَ سَبَا (5) ، تَرْجِعُونَ إِلى مَجَالِسِكُمْ، وَتَتَخَادَعُونَ عَنْ مَوَاعِظِكُمْ، أُقَوِّمُكُمْ غُدْوَةً، وَتَرْجِعُونَ إِلَيَّ عَشِيَّةً، كَظَهْرِ الْحَنِيَّةِ (6) ، عَجَزَ الْمُقَوِّمُ، وَأَعْضَلَ الْمُقَوَّمُ (7) .

أَيُّهَا الْقَوْمُ الشَّاهِدةُ أَبْدَانُهُمْ، الْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ، الْمُخْتَلِفَةُ أَهْوَاؤُهُمْ، المُبْتَلَى بِهمْ أُمَرَاؤُهُمْ، صَاحِبُكُمْ يُطِيعُ اللهَ وَأَنْتُمْ تَعْصُونَهُ، وَصَ احِبُ أَهْلِ الشَّامِ يَعْصِي اللهَ وَهُمْ يُطِيعُونَهُ، لَوَدِدْتُ وَاللهِ أَنَّ مُعَاوِيَةَ صَارَفَني بِكُمْ صَرْفَ الدِّينَارِ بِالدِّرْهَمِ، فَأَخَذَ مِنِّي عَشَرَةً مِنْكُمْ وَأَعْطَانِي رَجُلاً مِنْهُمْ!

يَاأَهْلَ الْكُوفَةِ، مُنِيتُ مِنْكُمْ بِثَلاَثٍ وَاثنَتَيْنِ: صُمٌّ ذَوُوأَسْمَاعٍ، وَبُكُمٌ ذَوُوكَلاَمٍ، وَعُمْيٌ ذَوُوأَبْصَارٍ، لاَ أَحْرَارُ صِدْقٍ عِنْدَ اللِّقَاءِ، وَلاَ إِخْوَانُ ثِقَةٍ عِنْدَ الْبَلاَءِ! تَرِبَتْ أَيْدِيكُمْ! يَا أَشْبَاهَ الْإِبِلِ غَابَ عَنْهَا رُعَاتُهَا! كُلَّمَا جُمِعَتْ مِنْ جَانِب تَفَرَّقَتْ مِنْ آخَرَ، وَاللهِ لَكَأَنِّي بِكُمْ فِيَما إخالُكُمْ (8) :أَنَ لَوْ حَمِسَ الْوَغَى (9) ، وَحَمِيَ الضِّرَابُ، قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبي طَالِبٍ انْفِرَاجَ الْمَرْأَةِ عَنْ قُبُلِهَا (10) ، وَإِنِّي لَعَلَى بَيِّنَة مِنْ رَبِّي، وَمِنْهَاجٍ مِنْ نَبِيِّي، وَإِنِّي لَعَلَى الطَّرِيقِ الْوَاضِحِ أَلْقُطُهُ لَقْطاً (11) .

By Allah in Whose power my life lies, these people (Mu`awiyah and his men) will overcome you not because they have a better right than you but because of their hastening towards the wrong with their leader and your slowness about my right (to be followed). People are afraid of the oppression of their rulers while I fear the oppression of my subjects.

I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba. You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The sraightener has become weary while those to be straightened have become incorrigible.

O’ those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them.

O’ people of Kufah, I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth. O’ examples of those camels whose herdsman has disappeared, if they are collected together from one side they disperse from the other. By Allah, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abi Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Allah) and on the path of my Prophet and I am on the right path which I adhere to regularly.

[Source: Nahjul Balagh, Sermon 97]

Treachery of Rafidah forefathers towards al-Hasan (ra):

A fanatic rafidi who is Edris Al-Hussein on the treachery of his forefathers said: “And Imam Hasan (as) was assassinated by element of his army.
(Book – Hussein made me shia page 279) – شيعني الحسين ص279
Al-Hasan said: By Allah I see Mu`awiyah better than these people, they pretend to be my partisans (Shia), they wanted to kill me, plundered and took my money….
Source – 2/10 وهذا النص في آداب المنابر لحسن مغنية ص20
Another rafidi who is Amir Mohd Kadhim al-Qazweni said: “Indeed the history proves to us that those who were with Al-Hasan (as), even though they were many, were treacherous and perfidious, and their number availed in nothing against his enemies. And their treachery and perfidiousness reached to an extent that they even wrote to Mu’awiya saying: “If you wish we will hand over Al-Hasan to you. And one of them stabbed Imam Al-Hasan (as) on his thigh till it reached his bone…
Source – محاورة عقائدية ص122ـ123 . أيضاً ولاضرر يعود على المسلمين من تسليم الأمر الى معاوية .

Treachery of Rafidah forefathers towards al-Hussein (ra):

1. Rafidi Kadhim Hamad Al-Najafi said: “Many letters started coming to Imam Al-Hussein, and the last letter was from people of Kufa through Hani bin Hani Al-Sabe’3ee and Sa’ad bin Abdullah Al-Hanafi, so he opened and read it, there in it was written: In the name of Allah the most gracious the most merciful to Al-Hussein bin Ali from the shias of his father Amirul Muaminin, people are waiting for you and they see no leadership except yours so hasten, hasten.

Source – عاشوراء ص 85 تظلم الزهراء ص141

2. Rafidi Dr. Ahmed Al-Nafees: People of Kufa wrote to Al-Hussein that there is no leader over us, so come to us, may Allah gather us with you upon the truth….
Source – على خطى الحسين ص94

3. Rafidi ‘muhadhis’ Abbas Al-Qumi said: Letters started pouring from everywhere till its number reached 600 in a single day…untill the total no. of letters reached counted 12,000.
Source – منتهى الآمال 1/430

4. Rafidi Redha Hussein Sabah al-Husni said: “When Muslim set for Kufa, shia came to give their pledge till their number reached 18,000 and other narration through Al-Shabi their number reached 40,000.
Source – الشيعة وعاشوراء ص167

5. Rafidi sheikh Abbas Al-Qumi said: “Al-Mufid (top ranking rafidi scholar) and others said: People gave their pledge – i.e to Muslim bin Aqeel – till their numbers reached 18,000. So Muslim wrote letter to Al-Hussein about the pledge of 18,000 and asked him to come.
منتهى الآمال 1/436

6. Rafidi Mohd Kadhim al-Qazweni said: Ibn Ziyad entered Kufa, and send for the tribal leaders threatening them with amry from Al-Sham, and also enticing them, so they started deserting Muslim little by little until Muslim was left with none”
Source – ” فاجعة الطف ص7 وقريب منه ما في تظلم الزهراء ص149 وانظر سفير الحسين مسلم بن عقيل ص50 وما بعدها وانظر منه ص113

7. Rafidi Kadhim Al-Esani al-Najafi said: The army that come out to fight Imam Hussein (as) 300,000, all where from inhabitants of kufa, there was non amongst them Shami, nor Hijaazi, nor Hindi, nor Pakistani, nor Sudani, nor Eyptian, nor African but all where from inhabitants of Kufa gathered from different tribes.
Source – عاشوراء ص 89

8. Al-Hussein said in one of his invocations upon shia: “O Allah if you give them enjoyment for a while..then disintegrate them into groups…and divide their path…and never ever accept from them leadership…for verily they called us for help…then they transgress upon us and killed us.”
Source – كتاب الإرشـاد للمفيد صفحة241

9. Al-Hussein (ra) also said: O Allah judge between us and those who called upon us to give us victory but killed us.
Source – منتهى الآمال 1/535

Addressing of Zainal-Abedin (Ali bin al-Hussein bin Ali bin Abu Talib) (ra):

1. Rafidah priest like Abu Mansoor al-Tabrasi and Ibn Taoos and Al-ameen and others narrated from Ali bin Al-Hussein bin Ali bin Abu Talib – well-know as Zain al-Abedin that he said in a scolding manner to the shias who betrayed his father and killed him: “O you people, I adjure you by Allah, do you know that you wrote to my father and then betrayed him, and you have given to him promise, bond and pledge? Then you killed him and let him down. So damn on you for what you have forwarded for yourself, and fie to your opinion, by which eye will you look at messenger, when he will say to: ‘you killed my family, and encroached my prohibitions, so you are not amongst my ummah (nation).’

So the women started weeping out loudly from every direction, and some of them said to others: You are doomed and while you know not. So he (as) said: May Allah shower his mercy upon the one who accepts my advise, and preserve my will in Allah and his ahlul bait, for verily we have in messenger of Allah a good example. So they all of them said: We all are listeners and the one who obeys, preservers of your will without been indifferent to you nor been wishful, so command us may Allah have mercy upon you, verily we are in war with whom you are in war with, and in peace with whom you have peace, we shall over take Yazid and disassociate with those who oppressed you and us. So he (as) said: how far how impossible, O you the treacherous, the deceivers, a barrier has been set between you and your desires, Do you want to come to me like how you came to my fathers before? By the Lord of the dancers never for how long. The wound didn’t heal yet, yesterday you killed my father and members of his hold with him, I shall never forget the loss of messenger’s (saw) children, and loss of my father’s children…..

Source – الاحتجاج (2/32) وابن طاووس في الملهوف ص 92 والأمين في لواعج الأشجان ص 158 وعباس القمي في منتهى الآمال الجزء الأول ص 572، وحسين كوراني في رحاب كربلاء ص 183 وعبد الرزاق المقرم في مقتل الحسين ص 317 ومرتضى عياد في مقتل الحسين ص 87 وأعادها عباس القمي في نفس المهموم ص 360 وذكرها رضى القزويني في تظلم الزهراء ص 262.

2. And when Imam Zain al-Abedin pass by, he saw people of kufa wailing and crying, so he reprimanded them saying: “You wail and cry for us, so who killed us?

Source – لهوف ص 86 نفس المهموم 357 مقتل الحسين لمرتضى عياد ص 83 ط 4 عام 1996م تظلم الزهراء ص 257.

3. And in another narration when he saw people of Kufa crying and wailing he said in low voice: “These people cry over us, so who killed us other than them?
Source – الاحتجاج 2/29

Scans:

Adressing of Um-Kulthum (ra):


And Um-Kulthum said: Hush O Ahlul Kufa, your men kill us and your women weep. The judge between us and you is Allah on the day of judgment.
O Ahlul Kufa, shame on you, what is with you betrayed Al-Hussein and killed him, you plundered his possessions and inherited it, and you captivated his women, and caused him such disaster, so may you perish and may you be crushed, which sickness befall on you, and which burden have you taken upon your backs, and which blood you have shed….and which money you have plundered, you killed the best men after the prophet (saw), and mercy was taken away from your hearts”
Source – اللهوف ص 91 نفس المهموم 363 مقتل الحسين للمقرم ص 316، لواعج الأشجان 157، مقتل الحسين لمرتضى عياد ص 86 تظلم الزهراء لرضي بن نبي القزويني ص 261

Addressing of Zainab bint Ali (ra):

And Zainab bint Ali (ra) said: You cry and wail?! Yes by Allah cry much and laugh a little, for indeed you have carried its shame and disgrace….

Source – مع الحسين في نهضته ص 295 وما بعدها

Also she said: Hush O Ahlul Kufa, your men kill us and your women weep on us. The judge between us and you is Allah on the day of judgment.
Source – نقلها عباس القمي في نفس المهموم ص 365 وذكرها الشيخ رضى بن نبى القزويني في تظلم الزهراء ص 264.
Addressing of Musa al-Kazim (ra):

If I had to truly distinguish my Shî‘ah I would find them nothing other than pretenders. If I had to put them to the test I would only find them to be apostates. If I were to scrutinise them I would be left with only one in a thousand. Were I to sift them thoroughly I would be left with only the handful that is truly mine. They have been sitting on cushions all along, saying: ” We are the Shî‘ah of ‘Alî.

Source: al-Kulayni, Rawdat al-Kafi vol. 8 p. 288

& here another shia priest claiming same thing:

Final Comment: Now you are aware about the reality of karbala.

Now see actually these same shia of imam ali, [so called rafida’s] were sons of zina in view of other shia imams in shia SAHIH hadith:

حدثني أبي رحمه الله تعالى و جماعة مشايخي عن سعد بن عبد الله عن أحمد بن محمد بن عيسى و محمد بن الحسين بن أبي الخطاب عن جعفر بن بشير عن حماد عن كليب بن معاوية عن أبي عبد الله ع قال كان قاتل يحيى بن زكريا ولد زنا و كان قاتل الحسين ع ولد زنا

From Kulayb bin Mu`aawiyah from Abee `Abd Allaah said: “The killer of Yahya bin Zakarriya was a walad zina and the killer of Al-Hussayn was a walad zina.
Source: Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 25, pg. 77, hadeeth # 1 & hadith is SAHIH.

حدثني أبي رحمه الله و محمد بن الحسن عن محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن ابن فضال عن ابن بكير عن زرارة عن عبد الخالق عن أبي عبد الله ع قال كان قاتل الحسين ع ولد زنا و قاتل يحيى بن زكريا ولد زنا

From `Abd Al-Khaaliq (bin `Abd Rabih) from Abee `Abd Allaah said: “The killer of Al-hussayn was a walad zina and the killer of Yahya bin Zakariyya was a walad zina”
Source: Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 25, pg. 78, hadeeth # 4 & hadith is Muwaththaq.

و عنه عن محمد بن الحسين عن صفوان بن يحيى عن داود بن فرقد عن أبي عبد الله ع قال كان الذي قتل الحسين بن علي ع ولد زنا و الذي قتل يحيى بن زكريا ولد زنا

From Dawood bin Farqad from Abee `Abd Allaah said: “Those who killed Al-Hussayn bin `Alee were walad zina and those who killed Yahya bin Zakariyya were walad zina”
Source: Ibn Quluwayh, Kaamil Al-Ziyaarah, ch. 25, pg. 78, hadeeth # 6 & hadith is SAHIH.

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Fatima[ra]: Burning of House & Bayah of Ali[ra]


Previously i just reading shia arguments against Umar[ra] & found the cheap trick by shia’s to deceive layman shia’s or sunni’s. Ofcourse shia followed his predecessor in this regard, hence he filled this with lies and deceptions.

Let me first give you some quote about shia ar-raafidah:

1. Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the Raafidhah Shee’ah as they are amongst the liars.

2. Ibn Taymiyyah reported in his Minhaaj as-Sunnah (1/59 -62):

وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون

Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,
“The narrations of every person of innovation can be written as long as he is not a caller to it, except the Raafidah, since they are liars.

3. Ibn Taymiyyah recorded in his Minhaaj as-Sunnah (1/69):

قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة

“Aboo Haatim ar-Raazee (d.277H) said,

“I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik (d.179H) about the Raafidah, so he said, ”Do not speak to them and do not narrate from them, since they lie.
& many many quotes.

Shia always fabricate the story from non-authentic sunni sources, that Umar[ra] threatened to burn the house of Fatima[ra]!  & umar[ra] hit her with handle of sword and that resulted in abortion of son namely mohsin & then they beated Ali[ra] for allegiance [bayah].

& they use this sahih hadith from bukhari Volume 5, Book 59, Number 546 as a support & combine it with non-authentic reports & as a whole they imply that what they [shia] portray is correct!

But the truth is that: Aisha (r.a) narrated what she knew. And she didn’t know that Ali (r.a) pledged allegiance in the very beginning. When people started to talk that he didn’t pledged allegiance, he came and did it second time to avoid fitnah & we have sahih hadith which clearly says Ali(ra) gave bayah to abu bakr(ra) on the very first day.

Here is the sunni hadith [sahih isnad but mursal hadith], which proves that umar[ra] neither attacked not threaten fatima[ra] but it shows that umar[ra] showed her merits, from mosanif ibn abi sheebah, vol 13,book maghazi, page 201,hadeeth 38061

حدثنا : محمد بن بشر ، نا : عبيد الله بن عمر ، حدثنا : زيد بن أسلم ، عن أبيه أسلم : أنه حين بويع لأبي بكر بعد رسول الله (ص) كان علي والزبير يدخلان على فاطمة بنت رسول الله (ص) فيشاورونها ويرتجعون في أمرهم ، فلما بلغ ذلك عمر بن الخطاب خرج حتى دخل على فاطمة ، فقال : يا بنت رسول الله (ص) ، والله ما من أحد أحب إلينا من أبيك ، وما من أحد أحب إلينا بعد أبيك منك ، وأيم الله ما ذاك بمانعي إن إجتمع هؤلاء النفر عندك ، أن أمرتهم أن يحرق عليهم البيت ، قال : فلما خرج عمر جاءوها فقالت : تعلمون أن عمر قد جاءني وقد حلف بالله لئن عدتم ليحرقن عليكم البيت وأيم الله ليمضين لما حلف عليه ، فإنصرفوا راشدين ، فروا رأيكم ولا ترجعوا إلي ، فإنصرفوا عنها فلم يرجعوا إليها حتى بايعوا لأبي بكر

This arabic statement ” أن يحرق عليهم البيت ” is the biggest shia trick to deceive the non-arabic members:

Muhammad ibn Bishr from Ubaydullah ibn Umar from Zayd ibn Aslam from his father Aslam [the mawla of Umar.]
When Abu Bakr received the pledges of allegiance after the Messenger of Allah, Ali and al-Zubayr used to enter the presence of Fatima the daughter of the Messenger of Allah and consult with her and hesitate in their allegiance. When news of this reached Umar ibn al-Khattab, he came out until he entered Fatima’s presence and said: Daughter of the Messenger of Allah, none in all creation was more dearly beloved to me than your father, and none is more beloved to us after him than you. However, by Allah, this shall not prevent me, if that group gathers in your house, to order that their house be set afire!” When Umar went out, they came and she said: “Do you know that `Umar came to me and swore by Allah that if you were to come back, he shall surely burn the door with you inside! By Allah, he shall certainly fulfill what he swore, so go away in peace, flee from your opinion, and do not come back to see me.” They left her and did not return to see her until they pledged their allegiance to Abu Bakr.”

Points to note:

1. Ameer al-Mu‘mineen Omar bin al-Khattab[ra] showed the rank of Fatima[ra] by saying she was most beloved to the people and him after her father.

2. Omar[ra] did not threaten Fatima[ra], but warned her about those gathering in her house. This can be seen by the statement ‘Alaihim’ and not ‘Alaikum’ in the statement ” أن يحرق عليهم البيت ” “if that group gathers in your house, to order that their house be set afire”.

Comment: But shia play the game with arabic because they are jahil persians.

Now the second problem arises for shia’s is that Ali(ra) gave his own daughter to Umar(ra) in nikah & even shia have sahih hadiths on that, as discussed here & here.

Then after this, they will show you this:

Umar Ibn al-Khattab came to the house of Ali. Talha and Zubair and some of the immigrants were also in the house. Umar cried out: “By God, either you come out to render the oath of allegiance, or I will set the house on fire.” al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him.”
– Tarikh Tabari Volume 9 page 187

Chain of Transmission:
Mohammed Ibn Humayd: the source of a significant portion of Tarikh Tabari; Ahmed Ibn Hanbal, Ibn Mo’een and Ibn Jarir Tabari considered him trustworthy, although the like of Dhahabi disagreed with that (refer to Mizan al I’tidaal)
Jarir: Ahmed Ibn Hanbal narrated from him in his Musnad, as did Abu Dawud and Tirmidhi
Mugheera: “Scholar, trusted in hadith, wise” Tahtheeb al-Tahtheeb Volume 10 Page 270 #482.
Nisaii likewise trusted him.
Ziyad Ibn Kulayb: Mizan al I’tidaal by Dhahabi, Volume 2 #798 – Nisaii said he was thiqah (trustworthy) as did Ibn Hajar and Ibn Haban

But the problem is that the narration from Tarikh Tabari. It comes via chain:

ابن حميد قال حدثنا جرير عن مغيرة عن زياد بن كليب

There are several problems in this chain.

1) Ibn Humayd: Razi said
He mixes asnaad (chain of narrations) and matan (text) of narrations (دخلت على محمد بن حميد وهو يركب الأسانيد على المتون)

Nasai said:
He is not trustworthy (ليس بثقة)

Asadi said:
ما رايت احدا احذق بالكذب من رجلين: سليمان بن الشاذكوني، ومحمد بن حميد الرازي
I have never seen a natural liar, except for two persons: Sulaymân ash-Shâdhakûnî and Muhammad ibn Humayd ar-Razi. 22

Al Iraqi said
He is one of the liars (هو أحد الكذابين)

Jozjani said
He is not trustworthy (غير ثقة)

http://www.alrad.net/hiwar/sahaba/11.htm

2) Jarir ibn Hazim was thiqat, but he got confused in the end of his life. Abdurrahman ibn Mahdi noted that no one heard from him in that time (Abu Saeed al-Alai “al-Mukhtalitin” №8) Ibn Hajar said that he has errs when narrated from his memory. (Taqrib).

3) Mughira ibn Muqsim made tadlis, as he was described by Nasai, and this hadith he reported in muanan form.

4) Ziyad ibn Kulaib Abu Muashar al-Kufi. He was thiqat, but he wasn’t companion. In “Tahzib al-kamal” written the he died in 110 or 119 hijri. Prophet (sallalahu alaihi wa ala alihi wa sallam) died in 11 hijri. So this ibn Kulaib very unlikely was a eye witness of that alleged forced bayah to Abu Bakr (r.a).

So the hadith is weak & disconnected & has the gap of around 100yrs in between the incident.

We have sahih reports that all sahaba’s[ra] gave bayah to abu bakr[ra] at that time.

1. وقد اتفق الصحابة رضي الله عنهم على بيعة الصديق في ذلك الوقت، حتى علي بن أبي طالب والزبير بن العوام رضي الله عنهما

all the sahaba (may Allah be pleased with them) gave allegiance to (abu bakr) siddique[ra] at the time, even ali and zubair bin al awam (may Allah be pleased with them)

than he gives many narration as a proof, one of which is as below:

وروينا من طريق المحاملي عن القاسم بن سعيد بن المسيب عن علي بن عاصم عن الحريري عن أبي نصرة عن أبي سعيد فذكره مثله في مبايعة علي والزبير رضي الله عنهما يومئذ

and this narration reached us through Muhamili, from qasim bin saeed bin musaib , from ali bin asim, from al hariri, from abu nazra , from abu saeed al khudri, similar to what mentioned earlier , that ali and zubair rendered allegiance on the same day

Source: al bidaya volume 6 page 302

2. Sahih hadith by Abu Sa’eed al Khudri (RA) that Ali (RA) gave Baya’ah immediatly to Abu bakr al Siddiq (RA):

فعن أبى سعيد الخدري- رضي الله عنه- قال قبض رسول الله صلى الله عليه وسلم واجتمع الناس في دار سعد بن عبادة وفيهم أبو بكر وعمر قال فقام خطيب الأنصار فقال أتعلمون أن رسول الله صلى الله عليه وسلم كان من المهاجرين وخليفته من المهاجرين ونحن كنا أنصار رسول الله ونحن أنصار خليفته كما كنا أنصاره قال فقام عمر بن الخطاب فقال صدق قائلكم أما لو قلتم على غير هذا لم نبايعكم وأخذ بيد أبي بكر وقال هذا صاحبكم فبايعوه فبايعه عمر وبايعه المهاجرون والأنصار قال فصعد أبو بكر المنبر فنظر في وجوه القوم فلم ير الزبير قال فدعا بالزبير فجاء فقال قلت ابن عمة رسول الله صلى الله عليه وسلم وحواريه أردت أن تشق عصا المسلمين فقال لا تثريب يا خليفة رسول الله صلى الله عليه وسلم فقام فبايعه ثم نظر في وجوه القوم فلم ير عليا فدعا بعلي بن أبي طالب فجاء فقال قلت ابن عم رسول الله صلى الله عليه وسلم وختنه على ابنته أردت أن تشق عصا المسلمين قال لا تثريب يا خليفة رسول الله صلى الله عليه وسلم فبايعه.

Abu Sa’eed al Khudri may Allah be pleased with him said: When the Prophet’s PBUH soul passed away and when the people gathered at the place of Sa’ad bin Umbadah and amongst them were Abu bakr and Umar, a Khatib from the Ansar(Supporters) spoke: “You know that the Prophet of Allah PBUH was from the Mouhajirun(immigrants) and his Caliph must also be from the Mouhajirun, we were the Ansar of the Prophet PBUH and we will be the Ansar of his Caliph just as we were his Ansar”. then Umar bin al Khattab stood up and said “This Man from amongst the Ansar speaks truth and if it were anything other than this then we would not give you a baya’ah(Pledge of allegiance)” then he grabbed the hand of Abu bakr and said: “this is your Close companion so give him Baya’ah” then Umar and the Mouhajirun and the Ansar all gave him Baya’ah. Abu bakr stood on the Mimbar and he looked at the faces of all the people there but he never saw al Zubair so he called for him and and he came so he told him: “O son of the Prophet’s PBUH aunt and his disciple would you want to split the cause of the Muslims?” Zubair said: “Not at all O Caliph of the Prophet of Allah” then he stood and gave him Baya’ah, Then he looked at the faces of the people but did not spot Ali so he called for Ali bin abi Talib and he came to him so he said: “O cousin of the prophet of Allah and the husband of his daughter would you want to split the cause of the Muslims?” So Ali replied: “Not at all O Caliph of the Prophet of Allah” then he stood and gave him Baya’ah.

sources:
-Mujama’a al Zawa’ed (5/183) with its Rijal being those of the SAHIH.
-Al Bidayah wal nihayah (5/281) with its Isnad being Thabit and SAHIH.
-Al Mustadrak (3/76) and al Sunan al Kubrah (8/143) with two SAHIH Isnads.

Imam Muslim bin al Hajjaj (Author of Sahih muslim) and Imam al hafiz Muhammad bin Ishaq bin Khuzaymah (Author of Sahih Ibn Khuzaymah) and Imam Ibn Katheer all talked about the importance of this Sahih narration.

3. رواية حبيب بن أبي ثابت، حيث قال: كان علي بن أبي طالب في بيته، فأتاه رجل، فقال له:
قد جلس أبو بكر للبيعة، فخرج عليّ إلى المسجد في قميص له، ما عليه إزار ولا رداء، وهو متعجِّل، كراهة أن يبطئ عن البيعة، فبايع أبا بكر، ثم جلس، وبعث إلى ردائه فجاؤوه به، فلبسه فوق قميصه

this narration agrees with the Sahih narration above:

In the Hadith of Habib bin abu Thabit: Ali bin Abu talib was in his house then a Man came to him and told him “Abu Bakr has gotten ready for the Baya’ah” So Ali went out to the mosque wearing only his Qamis without a Izar or a Ridaa and he was hasty because he hated to be late for the Baya’ah, then he gave the Baya’ah to Abu bakr and sat down and later asked for his Ridaa so it was brought for him and he wore it on top of his Qamis.

source: Tareekh al tabari 3/207, the Sanad is Mursal, it contains Seif bin Umar and he is weak and it contains Abdul Aziz bin Siyah who is trustworthy but is a Shia.

4. قال على رضي الله عنه والزبير: «ما غضبنا إلا لأنا قد أخرنا عن المشاورة، وأنا نرى أبا بكر أحق الناس بها بعد رسول الله صلى الله عليه وسلم، إنه لصاحب الغار، وثاني اثنين، وإنا لنعلم بشرفه، وكبره، ولقد أمره رسول الله صلى الله عليه وسلم بالصلاة بالناس وهو حي»

Ali and al Zubair were asked about the Baya’ah and they said: “We were only angry because we were late for the consultation, we see Abu Bakr as the most deserving of the people to this position after the Apostle of Allah PBUH, he is the companion in the cave and the second of the two and we know of his honour and rank, The prophet PBUh had ordered him to lead the people in prayer while he was alive”.

sources: Al Bidayah wal nihayah (6/341), Khilafat Abu Bakr p67, Isnad is Good.

5. عن قيس العبدي قال: «شهدت خطبة على يوم البصرة قال: فحمد الله وأثنى عليه وذكر النبي صلى الله عليه وسلم وما عالج من الناس، ثم قبضه الله عز وجل إليه، ثم رأى المسلمون أن يستخلفوا أبا بكر- رضي الله عنه – فبايعوا وعاهدوا وسلموا، وبايعت وعاهدت وسلمت، ورضوا ورضيت، وفعل من الخير وجاهد حتى قبضه الله عز وجل، رحمة الله عليه»

Narrated Qays bin al Abdi: I Witnesses the Sermon of Ali on the Day of Basarah, he said: ” He praised Allah and thanked him and he mentioned the Prophet PBUH and his sacrifice to the people, then Allah swt took his soul, Then the Muslims saw that they should give the Caliphate to Abu bakr (RA) so they pledged their allegiance and made their promise of loyalty, and I gave my pledge and I promised him my loyalty, They were pleased and so was I. He(Abu Bakr) did good deeds and made Jihad until Allah took his soul may Allah have mercy on him.”

source:
السنة، عبد الله بن أحمد (2/563) رجال الإسناد ثقات.

Al Sunnah for Abdullah bin Ahmad (2/563) The Narrators are all trustworthy. So hadith is authentic.

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Shia ar-raafidah


Let us look at the beginnings of this sect which arose in the early generations.

The word Raafidah means “rejecter”, the Rawaafidh have obtained their name by their rejection of Zayd ibn ‘Alee ibn al-Hussayn ibn Alee ibn Abee Taalib, the great grandson of ‘Alee(ra).

& Our beloved prophet[pbuh] predicted this generation of rafidi shia. & we have Good hadith on that:

The Hadith was weak but it seems Imam al-Shawkani has placed it in his book with several weak Isnads and two Isnads which he thinks are good, surprisingly narrated by Fatima bint Rassul Allah PBUH:

نظر النبي صلى الله عليه وسلم إلى علي فقال هذا في الجنة وإن من شيعته قوماً يلغون الإسلام يرفضونه لهم نبز يسمون الرافضة من لقيهم فليقتلهم فإنهم مشركون
الراوي: فاطمة بنت رسول الله صلى الله عليه وسلم المحدث: الشوكاني – المصدر: در السحابة – الصفحة أو الرقم: 36
خلاصة حكم المحدث: إسناده رجاله ثقات

Fatima bint Rassul Allah PBUT said: The Prophet PBUH looked at Ali and said: “He {Ali[ra]} is in paradise and his Shia are folks who will cancel Islam and reject it, they will be known as the rejectors(Rafidha), he who sees them must fight them for they are polytheists(Moushrikoun).”

source: Imam al Shawkani said the narrators are trustworthy in Durr al Sahabah 36, He also narrated it from Ibn Abbas (ra) and said Isnad Hasan.

Imaam adh-Dhahabee said in his Siyaar A’laam an-Nubalaa (5/390):

قال عيسى بن يونس جاءت الرافضة زيدا فقالوا تبرأ من أبي بكر وعمر حتى ننصرك قال بل أتولاهما قالوا إذا نرفضك فمن ثم قيل لهم الرافضة
‘Eesaa bin Yoonus said: The Raafidah came to Zayd and said to him, “Free yourself from Abee Bakr and ‘Umar so that we can aid you.
He replied, “Rather I will give allegiance to them (i.e. Aboo Bakr and ‘Umar).” They said, “Then we reject you.” So then it was said to them, “ar-Raafidah” (the rejecters).”

Shaykh al-Islaam Ibn Taymiyyah mentioned in his Majmoo’ al-Fataawa (4/435):

قيل للإمام أحمد : من الرافضي ؟ قال : الذي يسب أبا بكر وعمر . وﺑﻬذا سميت الرافضة، فإﻧﻬم رفضوا زيد بن علي لما تولى الخليفتين أبا بكر وعمر، لبغضهم لهما، فالمبغض لهما هو الرافضي، وقيل : إنما سموا رافضة لرفضهم أبا بكر وعمر
“It was said to Imaam Ahmad: “Who is the Raafidhee?” He said: “Those who insult Abaa Bakr and ‘Umar.And by this they were named the Raafidah, for they rejected Zayd bin ‘Alee when he gave allegiance to the two Khaleefah’s Abaa Bakr and ‘Umar, (so they rejected him) because of their hatred for them. And the one who hates them (i.e. Aboo Bakr and ‘Umar) is a Raafidhee.” And they were named as the Raafidhah because of their rejection of Abaa Bakr and ‘Umar.”

He then said:

وأصل الرفض من المنافقين الزنادقة، فإنه ابتدعه ابن سبأ الزنديق
“And the foundation of rejection is from the hypocrites and the heretics, for they followed the innovation of the heretic Ibn Saba’. “

He also said in volume 28 on page 483:

وقد ذكر أهل العلم أن مبدأ الرفض إنما كان من الزنديق عبد الله بن سبأ؛ فإنه أظهر الإسلام وأبطن اليهودية، وطلب أن يفسد الإسلام، كما فعل بولص النصرانى، الذى كان يهوديا فى إفساد دين النصارى
And the people of knowledge have mentioned that the beginning of the Rafdh (rejection) is from the Heretic (Zindeeq) ‘Abdullaah bin Saba‘; for he manifested Islaam and while he hid his Judaism and he sought to cause corruption in Islaam just like Paul the Christian, who was a Jew who caused corruption in the religion of the Christians.”

So the foundation of the Raafidhee belief is found in this man, ‘Abdullaah bin Saba’.

Ibn Hajar al-‘Asqalaanee said in his Leesaanul Meezaan:

عبد الله بن سبا من غلاة الزنادقة ضال مضل
“Abdullaah bin Saba’ from the extremists of the heretics, deviated and deviates others.”

Shia also have sahih hadiths about ibn saba as discussed here.

Ibn Abil ‘Izz al-Hanafee mentioned in his Sharh ‘Aqeedatut Tahaawiyyah on page 490:

أصل الرفض إنما أحدثه منافق زنديق ، قصده إبطال دين الإسلام ، والقدح في الرسول صلى الله عليه وسلم ، كما ذكر ذلك العلماء . فإن عبدالله بن سبأ لما أظهر الإسلام ، أراد أن يفسد دين الإسلام بمكره وخبثه ، كما فعل بولس بدين النصرانية ، فأظهر التنسك ، ثم أظهر الأمر بالمعروف والنهي عن المنكر ، حتى سعى في فتنة عثمان وقتله ، ثم لما قدم علي الكوفة أظهر الغلو في علي والنصر له ، ليتمكن بذلك من أغراضه ، وبلغ ذلك عليًا ، فطلب قتله ، فهرب منه إلى قرقيس وخبره معروف في التاريخ
“The foundations of Rafdh (rejection) came to begin from a heretic and hypocrite who intended to bring falsehood into the religion of Islaam and to bring insult to the Messenger ( صلى لله عليه وسلم ) as the scholars have mentioned. For indeed, Abdullaah bin Saba’ when he manifested Islaam, he sought to cause corruption in the religion of Islaam by plotting and vileness just as what Paul did with the Christian religion. First he manifested piety and then manifested enjoining the good and forbidding the evil, until he was involved in the Fitnah of ‘Uthmaan and his killing. Then when he entered Koofah he manifested extremism for ‘Alee and supporting him to gain from it necessities and this was made clear to ‘Alee so he sought his killing and fought him to Qarqees and the narrations of that are known in History.”

Thus from this man (Abdullaah bin Saba’) whom Ahlus Sunnah has criticized; stemmed this group known as the Rawaafidh Shee’ah.

Ibn Hajar al-Haythamee mentioned in his Majma’ az-Zawaa’id (10/22) the narration of Ibn ‘Abbaas which was reported by at Tabaraanee with a Hasan chain of narration that the Messenger of Allaah ( صلى لله عليه وسلم ) said:

يا علي سيكون في أمتي قوم ينتحلون حب أهل البيت، لهم نبز يسمون الرافضة، قاتلوهم فإﻧﻬم مشركون
O ‘Alee, there will be in my Ummah a group of people who will go beyond bounds in love of my family, they will have an insulting name, they will be known as the Raafidah. Fight them, for they are polytheists.

Ibn Hajar al-Haythamee also metioned in his Majma’ az-Zawaa’id (2/10) with a good chain of narration that ‘Aasim bin Bahdalah said:

قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه
“I said to ‘al-Hasan bin ‘Alee: “The Shee’ah claim that ‘Alee will return.” He said: “Those liars have lied. For if we had known that, his women would not have married and we would not have divided his inheritance.”

روى ابن بطة في الإبانة الكبرى باب ذكر افتراق الأمم في دينهم، و على كم تفترق الأمة من حديث أبو علي بن إسماعيل بن العباس الوراق ، قال حدثنا الحسن بن محمد بن الصباح الزعفراني ، قال حدثنا شبابة ، قال حدثنا سوادة بن سلمة أن عبد الله بن قيس رضي الله عنه قال اجتمع عند علي رضي الله عنه جاثليتو النصارى و رأس الجالوت كبير علماء اليهود فقال الرأس: تجادلون على كم افترقت اليهود؟ قال: على إحدى و سبعين فرق فقال علي رضي الله عنه: لتفترقن هذه الأمة على مثل ذلك، و أضلها فرقة و شرها: الداعية إلينا!! ( أهل البيت ) آية ذلك أﻧﻬم يشتمون أبا بكر و عمر رضي الله عنهم

“Ibn Battah reported in his al-Ibaanah al Kubraa, in the chapter: Mentioning the sections of the Nations in their religion and upon how many sects will the Ummah split into, from the Hadeeth of Abee ‘Alee bin Ismaa’eel bin al-Abbaas al-Warraaq who said: al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee narrated to me that Shabbaabah said, that Sawaadah bin Salamah said that ‘Abdullaah bin Qaysرضي لله عن) ) said:
“A group of Christians came to ‘Alee ( رضي لله عنه ) and at the head of them was a major scholar of the Jews. So the leader said: “You debate about how many groups the Jews split into?” He said: “Into seventy one sects”.
And ‘Alee ( رضي لله عنه ) said: “And this Ummah will split into similar to that, and the most deviated and evil sect of them: the ones who call to us (Ahlul Bayt), and a sign of them is that they insult Aboo Bakr and ‘Umar (رضي لله عنھما)

و أبو علي بن العباس الوراق روى عنه الدارقطني و وثقه و قال الذهبي عنه: المحدث الإمام الحجة، و ذكره يوسف بن عمر القواس في جملة شيوخه الثقات

THE CHAIN FOR THIS HADITH: “And as for Aboo ‘Alee bin al-‘Abbaas al-Warraaq, then ad-Daaruqutnee reported from him and considered him reliable. And adh-Dhahabee said about him: ((The Scholars of Hadeeth, the Imaam, the Proof)) and Yoosuf bin ‘Amr al-Qawwaas mentioned him from the reliable scholars.

Look to Taareekh Baghdaad (6/300) of al-Khateeb al Baghdaadee and al-Muntadhim(6/278) of Ibnul Jawzee and Siyaar A’laam an-Nubalaa (15/74) of adh-Dhahabee. And al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee is Reliable. See Tahdheeb at -Tahdheeb (2/318) and at-Taqreeb (1/170) of Ibn Hajar al ‘Asqalaanee

و روى ابو القاسم البغوي عن علي رضي الله عنه قال: يخرج في أخر الزمان قوم لهم نبز (أي لقب ) يقال لهم الرافضة يعرفون به، و ينتحلون شيعتنا و ليسوا من شيعتنا، و آية ذلك أﻧﻬم يشتمون أبا بكر و عمر أينما أدركتموهم فاقتلوهم فأﻧﻬم مشركون

“And Abul Qaasim al-Baghawee reported from ‘Alee ( رضي لله عنه ) that he said: A group will arise in the last times, they will have a nickname (an insulting name), they will be known as the “Raafidhah” (rejecters) and they will be known by it. They will say that they are our “shee’ah” (our group) but they are not from our group. And the signs of that is that they will insult Abaa Bakr and ‘Umar, where ever you find them, then kill them for they are mushrikoon (polytheists).”

و بلغ علي أبن أبي طالب أن عبد الله بن السوداء يبغض أبا بكر وعمر فهم بقتله فهاج الناس و قالو له: أتقتل رج ً لا يدعوا إلى حبكم أهل البيت؟ فقال: لا يساكنني في دار أبدآ. ثم أمر بنفيه إلى المدائن عاصمة الفرس

“And ‘Alee bin Abee Taalib clarified that ‘Abdullaah bin as-Sawdaa’ hated Abaa Bakr and ‘Umar, so he gave importance to his killing. So the people became roused and said to him: “Do you kill a man who calls to loving Ahlul Bayt?
He said: “Do not reside with me in my residence ever” Then he ordered with his banishment to Madaa’in, the capital of Persia.”

و روى الحكم بن حجل قال: سمعت علي يقول: لا يفضلني أحد على أبو بكر و عمر رضي الله عنهما إلا جلدته حد المفتر

“And al-Hakm bin Hajal said: I heard ‘Alee saying, “Nobody honors me over Aboo Bakr and ‘Umar ( رضي لله عنھما ) except punish him with the punishment of the lashing of a liar.

وقال محمد بن سعيد الأصبهاني : ( سمعت شريكًا يقول : احمل العلم عن كل من ( لقيت إلا الرافضة ، فإﻧﻬم يضعون الحديث ويتخذونه دينًا

“And Muhammad bin Sa’eed al-Asbahaanee said: “I heard Shareek (Bin Abdillaah, Qaadhee of Koofaa) saying: “Take knowledge from whoever you meet except the Raafidhah, for they fabricate hadeeth and take it as religion.

وقال أبو زرعة الرازي : إذا رأيت الرجل ينقص أحدًا من أصحاب رسول الله صلى الله عليه وسلم فاعلم أنه زنديق

And Aboo Zur’ah ar-Raazee said: “If you find a man insulting any one of the Companions of the Messenger of Allaah ( صلى لله عليه وسلم) then know that he is a Heretic (Zindeeq).

Allaah says in Surah Fath about sahaba(ra):

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَاناً سِيمَـهُمْ فِى وُجُوهِهِمْ مِّنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِى التَّوْرَاةِ وَمَثَلُهُمْ فِى الإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنْهُم مَّغْفِرَةً وَأَجْراً عَظِيماً

“Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” [Quran: Al-Fath: 29]

Ibn Katheer said in his Tafseer (4/219):

ومن هذه الآية انتزع الإمام مالك رحمة الله عليه في رواية عنه بتكفير الروافض الذين يبغضون الصحابة رضي الله عنهم قال : لأﻧﻬم يغيظوﻧﻬم ومن غاظ الصحابة رضي الله عنهم فهو كافر لهذه الآية ووافقه طائفة من العلماء رضي الله عنهم على ذلك
And in this verse Imaam Maalik ( رحمه لله ) used as evidence for the Takfeer of the Rawaafidh, those who are enraged with the Sahaabah ( رضي لله عنھم ). He said: “That is because they become enraged with them and whoever is enraged with the Sahaabah رضي لله عنھم then he is a Kaafir (disbeliever) due to this verse” and a group of the Ulemaa (scholars), may Allaah be pleased with them (the Sahaabah رضي لله عنھم ), agreed with him on that.”

Imaam al-Qurtubee said in his Tafseer (16/297):

لقد أحسن مالك في مقالته وأصاب في تأويله فمن نقص واحدًا منهم أو طعن عليه في روايته فقد رد على الله رب العالمين وأبطل شرائع المسلمين
“Maalik has done good in his statement and is correct in his interpretation, for anyone who lowers one of them or insults them in his narration them he has gone against Allaah, the Lord of All the Worlds, and falsified the legislation of the Muslims.

And it is mentioned in As-Saarim al-Maslool of Shaykhul Islaam Ibn Taymiyyah:

و قال مالك رضي الله عنه، إنما هؤلاء أقوام أرادو القدح في النبي عليه الصلاة والسلام، فلم يمكنهم ذلك، فقدحوا في الصحابة حتى يقال؛ رجل سوء، ولو كان رجلا صالحًا لكان أصحابه صالحين
“And Maalik, may Allaah be pleased with him, said: “This group of people wanted to revile the Prophet عليه الصلاة والسلام but it was not possible for them, so they reviled the Companions until it was said about them: And evil man, even if he was a righteous man, however his companions are righteous.

And Shaykhul Islaam ibn Taymiyyah also said:

من شتم النبي صلى الله عليه وسلم ُقتل، ومن سب أصحابه أدب
“Whoever insults the Prophet صلى لله عليه وسلم should be killed, and whoever insults his Companions should be punished.

And ‘Abdul-Maalik bin Habeeb said:

من غلا من الشيعة في بغض عثمان والبراءة منه ُأدب أدبا شديدا، ومن زاد إلى بغض أبي بكر وعمر فالعقوبة عليه أشد، ويكرر ضربه، ويطال سجنه، حتى يموت
“Whoever goes to extremes from the Shee’ah in hating ‘Uthmaan and freeing himself from him then he should be punished with a severe punishment, and if he increases to hating Abee Bakr and ‘Umar then his punishment is harsher, and he should be beaten and his imprisonment increased until he dies.

And al-Qaadhee ‘Iyyaadh mentioned in his al-Madaarik:

دخل هارون الرشيد المسجد، فركع ثم أتى قبر النبي صلى الله عليه وسلم ثم أتى مجلس مالك فقال؛ السلام عليك ورحمة الله وبركاته، فقال مالك وعليك السلام ورحمة الله وبركاته، ثم قال لمالك هل لمن سب أصحاب النبي صلى الله عليه وسلم في الفيء حق ؟، قال؛ لا ولا كرامة، قال؛ من أين قلت ذلك، قال؛ قال الله؛ (ليغيظ ﺑﻬم الكفار) ، فمن عاﺑﻬم فهو كافر، ولا حق للكافر في الفيء، وأحتج مرة أخرى، بقوله تعالى؛ (للفقراء المهاجرين) ، قال؛ فهم أصحاب رسول الله صلى الله عليه وسلم الذين هاجروا معه، وأنصاره الذين جاؤوا من بعده يقولون؛ (ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان ولا تجعل في قلوبنا غلا للذين أمنوا ربنا أنك رؤوف رحيم)، فما عدا هؤلاء فلا حق لهم فيه
“Haaroon ar-Rasheed had entered the Masjid and he sat down then he went to the grave of the Prophet صلى لله عليه وسلم and then he went to the sitting of Maalik and said: As-Salaamu Alaikum wa rahmatullahi wa barakaatu. And Maalik said: Wa alaikum as Salaam wa rahmatullaahi wa barakaatu. Then he said to Maalik: “Is there any right for gain for the one who insults the companions of the Prophet “?صلى لله عليه وسلم
He (Maalik ) said: “No, and no honor”. He said: “And from where do you say that?”
He said: “Allaah says: ‘So that the disbelievers may become enraged with them’ so whoever thinks bad of them then he is a Kaafir (disbeliever) and there is no right for the disbeliever in the gains.” And he used again as a proof: “For the Fuqaraa and the Muhaajiroon…”, he said: “For they are the Companions of the Messenger of Allaah صلى لله عليه وسلم , those who migrated with him, and aided him and those who come after them say: ‘O our Lord forgive us and those who preceded us in Faith and do not make in our hearts spite for those who believe, O our Lord verily you are the Most Merciful’ so whoever insults one of them then there is no right for them in it.”

Ibn Hazm reported,

أن هشام بن عمار سمع الإمام مالك يفتي بجلد من يسب أبو بكر و بقتل من يسب أم المؤمنين عائشة فسئله عن سبب قتل ساب عائشة رضي الله عنها فقال لأن الله ﻧﻬانا عن ذلك ﻧﻬيًا شديدًا في سورة النور اللآية 17 و حذرنا ألا نفعل ذلك أبدأ
That Hishaam bin ‘Ammaar heard Imaam Maalik issuing a ruling of punishment of lashing for the one who insults Aboo Bakr and the punishment of killing for the one who insults the Mother of the Believers, Aa’ishah. So he was asked about the reason of the killing of the one whom insults ‘Aa’ishah رضي لله عنھا so he said: “Because Allaah prohibited that with a strong prohibition in Surah an-Noor, verse 17 and warned us never to do that.”

Imaam Aboo Haneefah said when the Shee’ah was mentioned to him:

من شك في كفر هؤلاء، فهو كافر مثلهم
Whoever doubts in their disbelief then he is a disbeliever like them.

Imaam Aboo Bakr al-Khallaal mentioned in his Sunnah (2/557) from Abee Bakr al-Maaroodhee who reported that Maalik bin Anas said:

الذي يشتم أصحاب النبي صلى الله عليه وسلم ليس لهم سهم أو قال نصيب في الإسلام

The one who reviles the Companions of the Prophet ( صلى لله عليه وسلم ) does not have any share or portion in Islaam.

Al-Khallaal also reported (2/557 – 558) that Imaam Ahmad said:

من شتم أخاف عليه الكفر مثل الروافض
The one who reviles the Companions, I fear for him disbelieve like that of the Rawaafidh.

Imaam as-Sam’aanee said in his Al-Insaab 6/341,

واجتمعت الأمة على تكفير الإمامية لأﻧﻬم يعتقدون تضليل الصحابة وينكرون إجماعهم وينسبوﻧﻬم إلى ما لا يليق ﺑﻬم
And the Ummah has consensus on the takfeer of the Imaamiyyah (raafidah), because they believe that the Sahaabah deviated and they denounce their consensus and ascribe to them that which is not affirmed of them.”

Imaam al-Bukhaaree said in his Khalq Af’aal al-‘Ibaad 125,

ما أبالي صليت خلف الجهمي والرافضي ، أم صليت خلف اليهود والنصارى ولا يسلم عليهم ولا يعادون ولا يناكحون ولا يشهدون ولا تؤكل ذبائحهم
“I do not give any consideration to prayer behind the Jahmee and the Raafidhee, nor praying behind a Jew or Christian.
Do not greet them (i.e. the Jahmee and the Raafidhee), do not visit them, do not marry them, do not accept their testimony, nor eat their sacrificed.”

Al-Bukhaaree reported in his Khalq Af’aal al-‘Ibaad (125) from ibn Mahdee that he said,

هما ملتان الجهمية والرافضية
“They are two separate religions, the Jahmiyyah and the Raafidhiyyah.”

Imaam al-Laalikaa’ee reported in his Usool al-I’tiqaad Ahlus Sunnah wal Jamaa’ah:

سمعت عبد الرحمن بن مهدي وسألته عن الصلاة خلف اصحاب الأهواء قال نعم لا يصلي خلف هؤلاء الصنفين الجهمية والروافض فإن الجهمية كفار بكتاب الله
“I heard from ‘Abdur-Rahmaan bin Mahdee and asked him about the Salaah behind the people of desire and he said:
Yes, do not pray behind those two groups, the Jahmiyyah and the Rawaafidh, for the Jahmiyyah are disbelievers in the Book of Allaah.”

Ibn Battah reported in his al-Ibaanah (Number 200) that al-Marwazee said that he asked Aboo ‘Abdillaah Ahmad bin Hanbal about the one who reviles Aboo Bakr and ‘Umar and ‘Uthmaan and ‘Aa’ishah ( رضي لله عنھم ) and he said:

مَا َأرَاهُ عََلى َاْلِإسَْلاِم
I do not see him upon Islaam.

Imaam Ibn Hazm al-Andalusee said in his Fisal fee Milal wan Nihal (2/213):

وأما قولهم ( يعني النصارى ) في دعوى الروافض تبديل القرآن فإن الروافض ليسوا من المسلمين ، إنما هي فرقة حدث أولها بعد موت رسول الله صلى الله عليه وسلم بخمس وعشرين سنة … وهي طائفة تجري مجرى اليهود والنصارى في الكذب والكفر
“And as for their statement (meaning the Christians) in the case of the Rawaafidh and their changing of the Qur’aan, then the Rawaafidh are not from the Muslims. Indeed it is a sect which the first of them arose after the death of the Messenger of Allaahصلى لله عليه وسلم) ) by 25 years… and it is a group that went the way of the Jews and the Christians in lying and disbelief.”

Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the Raafidhah Shee’ah as they are amongst the liars.

Ibn Taymiyyah reported in his Minhaaj as-Sunnah (1/59 -62):

وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون
Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,
The narrations of every person of innovation can be written as long as he is not a caller to it, except the Raafidah, since they are liars.

Ibn Taymiyyah recorded in his Minhaaj as-Sunnah (1/69):

قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة
“Aboo Haatim ar-Raazee (d.277H) said,
“I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik (d.179H) about the Raafidah, so he said, “Do not speak to them and do not narrate from them, since they lie. And Aboo Haatim said, Harmalah related to us saying: I heard ash-Shaafi’ee (d.204H) saying, “I have not seen anyone testifying for more evil than the Raafidah.

Imaam Ibn Battah mentioned in his al-Ibaanah (Number 193) that Aboo Bakr bin ‘Ayyaash said

َلا أُصَلِّي عََلى رَافِضِيٍّ وََلا حَرُو ِ ر ٍّ ي لِأَنَّ َالرَّافِضِيَّ يَجْعَلُ عُمَرَ َ كافِرًا وَاْلحَرُو ِ ريَّ يَجْعَلُ عَلِيًّا َ كافِرًا
I will not pray over the Raafidhee or the Harooree, because the Raafidhee makes ‘Umar a kaafir (disbeliever) and the Harooree makes ‘Alee a Kaafir.

Now lets move to reliable shia narrations, who consider themselves as raafidah. & see how they cleverly made hadiths to protect themselves.

Al-Barqi’s Al-Mahaasin, Chapter on Raafidah

باب الرافضة

Chapter on Raafidah

عنه عن علي بن أسباط عن عيينة بياع القصب عن أبي عبد الله ع قال و الله لنعم الاسم الذي منحكم الله ما دمتم تأخذون بقولنا و لا تكذبون علينا قال و قال لي أبو عبد الله ع هذا القول إني كنت خبرته أن رجلا قال لي إياك أن تكون رافضيا

Abee `Abd Allaah(as) said: ‘By Allaah, Allaah has bestowed this name as a blessing, as long as you take our sayings and do not (attribute) lies upon us.’ Aboo `Abd Allaah said to me this statement I told him that a man said to me ‘Beware of being a Raafida’
Al-Barqi, Al-Mahaasin, vol. 1, ch. 24, pg. 157, hadeeth # 90
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 96, hadeeth # 1
& hadith is Muwaththaq (Reliable) according to Al-Khoei’s Mu`jam.

عنه عن يعقوب بن يزيد عن صفوان بن يحيى عن أبي أسامة زيد الشحام عن أبي الجارود قال أصم الله أذنيه كما أعمى عينيه إن لم يكن سمع أبا جعفر ع يقول إن فلانا سمانا باسم قال و ما ذاك الاسم قال سمانا الرافضة فقال أبو جعفر ع بيده إلى صدره و أنا من الرافضة و هو مني قالها ثلاثا

May Allaah make deaf his ears as he has blinded his eyes if he did not hear Abaa Ja`far (عليه السلام) say so-and-so called us a name. He said: ‘And what is this name?’ He said: ‘He calls us Raafidah.’ So Aboo Ja`far (عليه السلام) put his hand on his chest and said three times: ‘I am from the Raafidah and he is from me’.
Al-Barqi, Al-Mahaasin, vol. 1, ch. 24, pg. 157, hadeeth # 91
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 97, hadeeth # 2
& hadith is Muwaththaq (Reliable) according to Al-Khoei’s Mu`jam.

فقال أبو جعفر ع إن سبعين رجلا من عسكر فرعون رفضوا فرعون فأتوا موسى ع فلم يكن في قوم موسى ع أحد أشد اجتهادا و لا أشد حبا لهارون منهم فسماهم قوم موسى الرافضة فأوحى الله إلى موسى أن ثبت لهم هذا الاسم في التوراة

So Aboo Ja`far said: ‘Verily 70 men from fir`awn’s camp rejected (rafadoo) fir`awn and came to Moosa (عليه السلام). There was no one from the people of Moosa (عليه السلام) who (showed) diligence and love to Haroon more than them, so the people of Moosa was name Raafidee, and Allaah revealed to Moosa this name and established them in the Torah
Al-Barqi, Al-Mahaasin, vol. 1, ch. 24, pg. 157, hadeeth # 91
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 97, hadeeth # 3
& hadith is Mursal according to Al-Khoei’s Mu`jam.

وَ ذَلِكَ أَنَّ سَبْعِينَ رَجُلًا مِنْ قَوْمِ فِرْعَوْنَ رَفَضُوا فِرْعَوْنَ وَ دَخَلُوا فِي دِينِ مُوسَى فَسَمَّاهُمُ اللَّهُ تَعَالَى الرَّافِضَةَ وَ أَوْحَى إِلَى مُوسَى أَنْ أَثْبِتْ لَهُمْ فِي التَّوْرَاةِ

Abee `Abd Allaah (عليه السلام) “And that 70 men from the people of firawn reject (rafadoo) fir`awn and entered in the religion of Moosa (عليه السلام). So Allaah, the Most High, named them Al-Raafidah, and revealed to Moosa that establishes them in the Torah…”
Al-Furaat, Tafseer Furaat, vol. 1, pg. 377, hadeeth # 506
Al-Majlisi, Bihaar Al-Anwaar, vol. 65, ch. 17, pg. 97, hadeeth # 4
& hadith is Daeef according to Al-Khoei’s Mu`jam.

Note: But the greatest problem with shia book Al-Barqi, Al-Mahaasin [from where these shia hadiths are taken] is not reliable.

The ikhtilaf regarding the authenticity of the present copy of al-Mahasin because of its unknown tareeq. See what shia Shaykh al-Radhy said:

الكتب غير المعتبرة أو عليها علامة استفهام :
قال حول هذا الموضوع :
( الروايات غير المعتبرة , إما غير معتبرة مصدراً وسنداً , وإما سنداً فقط , وإما مصدراً فقط بأن كان السند من صاحب الكتاب إلى الإمام عليه السلام معتبراً لكن المؤلف نفسه كان مجهول الحال أو كان ثقة لكن نسبة الكتاب إليه غير ثابتة وأن نسخة الكتاب لم تصل إلى اصحاب الجوامع الموجودة كالوسائل و الوافي وبحار الأنوار و مستدرك الوسائل مثلاً بالمناوبة والعنعنة المعتبرة المتصلة , بل وصلت إليهم بالوجادة .

وإليك قائمة ناقصة من هذه الكتب من مصادر بحار الأنوار .

1- كتاب علي بن جعفر عليه السلام .

2- محاسن البرقي .

3- تفسير علي بن إبراهيم .

4- بصائر الدرجات للصفار .

5- كتاب الزهد للحسين بن سعيد .

6- نوادر أحمد بن محمد بن عيسى .

7- قرب الاسناد للحميري .

8- بعض كتب الصدوق كما أشار إليه العلامة المجلسي رحمه الله .

9- أمالي الشيخ المفيد .

10- أمالي الشيخ الطوسي .

. . . . . . .

Therefore, the present copy of al-Mahaasin is not mutabar but what is mentioned in Wasael from Kitab al-Mahaasin is reliable. Ayatullah Baqir as-Sadr also authenticated hadith using this tareeq because the tareeq to the present copy of Kitab al-Mahaasin is unknown.

Shia don’t know that the present copy of al-Mahaasin has reached to them, through this tareeq or some other tareeq that’s why it’s regarded as majhool and only what is mentioned in Wasael from Kitab al-Mahasin is accepted as sahih. The case here is same as shia book Basair ad-Darajaat of al-Safar. What sheikh al-radhy said is because of omission and additions done to mahaasin.

& this type of omission and additions in the text was done in shia book was very common as discussed here & here.

& who knows what they did with the SANAD’s of these books!

These additions and subtractions are also the result of different taraiq and also proves that the present copy has not reached today through sahih tareeq.

وصول الكتاب الحديثي الينا بطريق صحيح وغير مطعون فيه، اي يجب ان يسلم من الخدشة منذ زمن تاليفه وحتى زمان وصوله بايدينا، فمثلا : ان كتاب المحاسن ليس فيه شك من حيث نسبته الى احمدبن محمد بن خالد البرقي وكذا لا شك في جلالة شانه ووثاقته واعتبار الكتاب ومحتواه في نظر الاصحاب، لكن هل ان كتاب المحاسن الموجود فعلا هو نفس كتاب المحاسن الذي الفه احمد بن محمد بن خالد البرقي ؟ فيه بحث وتامل ؛فانه من المحتمل وقوع تغيير في هذا الكتاب .

And that’s why scholars such as Syed Baqir as-Sadr authenticate the ahadith of al-Mahasin only through the tareeq of Sahib al-Wasael and only what is mentioned in al-Wasael from al-Mahaasin.

وتصحيح نقل الوسائل للرواية من المحاسن يكون بالتركيب بين طريق الشيخ إلى المحاسن وطريق صاحب الوسائل إلى الشيخ

& these rafidi shia call us nawasib, lets see what is the definition of nawasib from shia hadith:

From ilal shara’i by sheikh sadooq that shows the true nawasib and that they are so many today, alive and well i.e. sunni’s.

ابن الوليد، عن محمد العطار، عن الاشعري، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: ليس الناصب من نصب لنا أهل البيت لانك لا تجد رجلا يقول: أنا ابغض محمدا وآل محمد ولكن الناصب من نصب لكم وهو يعلم أنكم تتولونا وأنكم من شيعتنا

narrated ibn al-waleed from muhammed al-attar from al-ash’ari from ibrahim ibn ishaaq from abdullah ibn hammad from abdullah ibn sinan from abi abdilleh (Imam Sadiq) he said: the nasibi is not whoever shows enmity towards us (ahlbait(as)) because you will not find a man saying: i hate muhammed and aal-muhammed but the nasibi is whoever showed enmity towards you (the shia) and he know that you follow us and that you are our shia (supporters) .

Note: This narration is another proof of the evil and dangerous nature of Rafidism. Look, they attributed those Ahadith to the Imams of Ahl Al Bait (ra) because they knew they can’t fool their own blind followers forever by telling them that Sunnis hate the Ahl Al Bait! They knew that ALL the Sunnis not just love the Ahl Al Bait rather they belief its a branch of belief to love them (almost every Aqidah book has a section of: Loving the Ahl Al Bait and hating the Nawasib, also in Ibn Taymiyyahs Aqidah book “Aqidat Al Wasitiah”.
updated to v 1.1

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