Monthly Archives: January 2011

Hadith narrated by: Abu Huraira(ra) vs Shia narrators


The Shia always make a big deal of the companion Abu Huraira (RA) narrating 1,500 Hadiths [without repetition] {& 5374 with repetition} from the prophet PBUH and they say that this number is very very huge (According to them of course) and thus they must be all lies by Abu Huraira (RA) as a result of this..

But see what is written in this important Shia book written by one of their top Scholars and they are talking about those “trustworthy” companions of their Imams and they mention:

وكان من بين أصحاب ( الامام الصادق ) عليه السلام من فقهاء الكوفة : ( أبان بن تغلب بن رباح الكوفي ) نزيل كندة روى عنه عليه السلام ( 30000 ) حديثا .

And from the companions of Imam al Sadiq PBUH a Man who was a Faqih from the city of Kufah in Iraq, he is Abban bin Taghlub bin Rabah al Kufi and he narrated from al Sadiq 30,000 Hadiths.

ومنهم : ( محمد بن مسلم الكوفي ) روى عن ( الباقرين ) عليهما السلام ( 40000 ) حديثا

and amongst them was Muhammad bin Muslim al kufi who narrated from the two baqirs PBUT 40,000 Hadiths.

Source: Al Rawdah al bahhiyah by The First Shaheed Muhammad bin JamaluDeen al Makki al Amili & Al Shaheed al Thani, volume 1 page 33.

الروضة البهية في
(شرح اللمعة)
للشهيد السعيد
محمد بن جمال الدين مكي العاملي (الشهيد الأول) قدس سره

Comment: Now what rafidi will say about these shia truthfull narrators? A liar or worst liar?

These rafida will always curse sahaba[ra], these rafida want one minor issue no matter it is a lie.

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Prostration [sajda] on carpet


I saw many shia rafida quoting the hadiths what they liked about prostrating [sadja] on earth while sajda [in prayer]: & give stress on the blue text below: [i will give shia arguments in quotes with highlighting blue text & highlight the important text with red which was left by shia’s]

1. Abu Sa’eed Al Khudri narrates:

The Messenger of Allah used to practice Itikaf (in the mosque), in the middle third of Ramadan. After the twentieth night, he used to return home on the twenty-first, and those who were in Itikaf with him would return to their homes as well. In Ramadan, in which he practiced Itikaf, he would pray the night prayers on the night in which he returned home, and then address the people, instructing them as Allah commanded him. He said, “I used to practice Itikaf for these ten days (i.e. the middle third of Ramadan), but I now intend to stay in Itikaf for the last ten days. Whoever was in Itikaf with me should stay at his place of seclusion. I have certainly been shown (the date of) this Night (of Qadr), but I have forgotten it. Search for it in the odd nights of the last ten days (of Ramadan). I also saw myself (in a dream) prostrating in mud and water.On the twenty-first night, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque onto the praying place of the Prophet. With my own eyes, I saw the Prophet, upon completion of the morning prayer, leaving (the mosque) with his face covered with mud and water.

Sahih Al-Bukhari Hadith 3.235

Comment: As ou can see when we read complete hadith with red text. We realize that what ever shia rafida try to portray is out of context.

As we know older floors are not that of marbels etc. [atleast those floors which was made by muslims & even they did’t have enough money to make a solid roof, so they make a roof of leafs] they are of soil. So due to rain & leaking of roof that soil become muddy.

& this is common sense: Even when you have carpet over that muddy soil, & you do sajda on it then of-course your forehead will get wet.

Now shia may say: they don’t have money to make roof & they have money for carpet. So i say carpet can be of light cotton as well. A carpet like bed sheet is also used as carpet in mosques. & khumra is also used because it is less expensive.

2. Abu Hazim narrates:

Sahl bin Sa’d was asked about the (Prophet’s) pulpit, as to what was it made of. Sahl replied: No one is still alive among the people who knows about it better than I. It was made of tamarisk forest wood. So and so, the slave of so and so, prepared it for the Messenger of Allah. When it was constructed and placed (in the mosque), the Messenger of Allah stood on it, facing the Qibla, and said, “Allahu Akbar”, and the people stood behind him (in prayer). He recited and bowed, and the people behind him bowed. Then he raised his head, stepped back, descended and prostrated on the ground. He then again ascended the pulpit, recited, bowed, raised his head, stepped back, descended and prostrated on the ground. This is what I know about the pulpit.

Sahih Al-Bukhari Hadith 1.374

Comment: The 2nd hadith is not showing anything about the must permissibility to pray on mud-water. It is only saying prostrate on ground! What do you think if you sit on cotton sheet than ground will become somthing else?

3. Hazrat Maimuna said:

The Messenger of Allah used to pray on a Khumra (a palm leaf mat large enough to place one’s face, while in prostration).

Sahih Al-Bukhari Hadith 1.378

Comment: Not that it is necessary to pray on soil/leaves/stray or whatever else it is that you Shi’a have inovated as wajib. Notice something special about the third & forth one? We used to, it was something done before that Anas (ra) is recalling which stopped being done later (was replaced by khumra).

& here is the SAHIH hadith about the sahaba[ra] praying on cloth when it is too hot:

Narrated Anas bin Malik: We used to pray with the Prophet in scorching heat, and if someone of us could not put his face on the earth (because of the heat) then he would spread his clothes and prostrate over them.

Al-Bukhari, Sahih (English translation), vol. 2, book 22, no. 299

4. Jabir bin Abdullah narrates:

The Messenger of Allah said: I have been given five things which were not given to any of the Prophets before me. These are:

1. Allah made me victorious by inspiring awe (and fear in my enemies) for a distance of one month’s journey.

2. The earth has been made a place of prostration for me, and a place to perform Tayammum. Thus, my followers can pray wherever (i.e. in any lawful place) they like, when the time of prayer is due.

3. War booty has been made lawful for me.

4. Every Prophet was sent only to his own nation, but I have been sent to all mankind.

5. I have been given the right of intercession (on the Day of Resurrection).

Sahih Al-Bukhari Hadith 1.429

Comment: Same thing again, answered above.

But see the red text: prophet didnot said: pray only on soil or sand. He said: pray wherever [lawful place] you like.

5. Abu Sa’eed used to relate that he had seen the Prophet prostrating on wet mud, so much so that he could see mud stains on his forehead.

Saheeh Bukhari, Part I, p. 104

Comment: Same hadith of leaking of roof by Abu Sa’eed [ra] in Sahih Al-Bukhari Hadith 3.235 [first hadith]; answered above.

6. Hazrat Maimuna said:

The Messenger of Allah was once praying while I was experiencing my menses and sitting beside him. Sometimes his clothing would touch me during his prostration. She added: He prayed on a Khumra (a small palm leaf mat).

Saheeh Bukhari, Volume 1, Book 8, Number 376

Comment: Same thing Khumra is less expensive mat made of palm.

& i think the hadiths of khumra is against shia agenda, bcoz shia stress to pray on soil or mud or sand; but prophet was not wealthy man, so why did he prayed on khumra? Why not on soil or sand? which was available in plenty & free of cost.

7. The Prophet used to place his forehead on the earth while prostrating.

Saheeh Bukhari, Part 1, p. 97

Comment: Again same thing, why not this hadith said: he usually placed his forehead on soil or mud or sand?

& if you do sajda on carpet or cotton, this do change the property of earth! i.e. It is only saying prostrate on earth; What do you think if you sit on cotton sheet than earth will become somthing else?

& last but not the least: As for the ahadeth regarding prostration upon mud, they can’t be a proof for people of innovation [i.e. shia ar-rafida], that it’s prohibited to prostrate upon carpets.

Because:

I) If it’s stated that he (sallalahu alaihi wa ala alihi wa sallam) prostrated upon mud, that doesn’t mean automatically that he prohibited to prostrate on anything other.

bcoz we have SAHIH hadith that prophet[pbuh] did sajda on cotton or carpet etc. whic shia try to potray that it is haram to do sajda on carpet or cotton etc.:

1. صحيح البخاري ج1 ص150
حدثنا عبد الله بن يوسف قال حدثنا الليث عن يزيد عن عراك عن عروة أن النبي صلى الله عليه وسلم كان يصلي وعائشة معترضة بينه وبين القبلة على الفراش الذي ينامان عليه

That the prophet (pbuh) used to pray, while Aisha is between him and the Qibla, upon the bedding that they slept on.

2. Sahih Bukhari : Volume 8, Book 73, Number 222:

Narrated Anas: The Prophet was the best of all the people in character. I had a brother called Abu ‘Umar, who, I think, had been newly weaned. Whenever he (that child) was brought to the Prophet the Prophet used to say, “O Abu ‘Umar! What did Al-Nughair (nightingale) (do)?” It was a nightingale with which he used to play. Sometimes the time of the Prayer became due while he (the Prophet) was in our house. He would order that the carpet underneath him be swept and sprayed with water, and then he would stand up (for the prayer) and we would line up behind him, and he would lead us in prayer.

II) Prostration to be done on many limbs, not only forehead. So people who arguing that we should put earth under our foreheads, are wrong. If they using such ahadeth as a proof, they should also put their arms, legs, noses upon mud.

Now lets proceed to shia hadiths:

here’s s shia hadith showing that sujood must be upon the earth :

و لا يجوز السّجود إلّا على الأرض أو ما أنبتته الأرض، إلّا ما أكل أو لبس، و لا يجوز السّجود على القبر

“And sajdah is not allowed except upon the earth or what grows (from) the earth, except what (can be) eaten or worn, and sajdah is not allowed upon the grave”

Source: Al-Toosi, Al-Nihaayah fee Mujarrid Al-Fiqh wa Al-Fataawa, pg. 101

Comment: As you can see shia prostrate on turba [sand of hussain’s[ra] expected grave].

Note: Our [sunni] Janamaz aren’t made from cow-hides or alligator skins you dimwitted rafidis, these “synthetic carpets” are made usually from what grows in the earth.
“[The specific 18th century is made] on a silk and cotton foundation.” (02 exhbition)
“100% cotton prayer rug w/pouch; 20″ x 40″; woodland camouflage material.” An online Islamic store
“Velvet prayer rug 30% cotton and 70 % acyrlic in size 110×70 and ” Turki’ store
“We must pray on something from the ground, such as soil, leaves, straw etc…,Taking the soil, and compressing it is fine.”
“Whereas prostrating on synthetic carpets, as the sunnis do, voids the prayer.”

But lets see: Do shia eat turba [sand of imam hussain’s grave]? If yes, then this goes against their aqeeda & sahih hadiths [or may be mutawatir hadiths] which says that: sajda can’t be done on those things which can be eaten.

The Respectable Twelver Shiite Scholar on the popular Shiite TV Channel Al Anwar talks about the Fiqh of eating Husseini Sand:

Translation and highlight of Speech:

The Guy holding the microphone asks the question, “It is mentioned by the Prophet PBUH that it is Haram to eat Sand, does this include the Sand of Hussein’s grave?

Now the scholarly answer:

Generally it is unaccepted to eat Sand in our Fiqh but at the same time it is Mustahabb (Loved by Allah and his Prophet) for a believer to eat a small quantity of sand “As Big as a grain of Hummus” of the sand of Hussein’s grave [turba] because it has healing properties.

Generally there are many Sahih hadiths about the turbah/Sand of hussein’s grave, there are narrations about mixing it with water from the Iraqi river of Furat and rubbing it on the gums of a newborn baby ((Muslims have a narration About Dates and water if I recall, these guys replaced the dates with Husseini Sand)), It is also mustahabb to put a little bit of his sand in the grave of any deceased person, it is also mentioned that it’s Mustahabb to carry a little bit of it when travelling and so on..

Comment: of course it is important for all twelvers to know that it must not be bigger than a grain of Hummus because they usually have a bad Habit of Swallowing a handful.

Lets see more hadiths on it:

1. عن أبي الحسن قال « كُلُّ طِينٍ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إلا طِينَ قَبْرِ الْحُسَيْنِ فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ لَكِنْ لا يُكْثَرُ مِنْهُ وَ فِيهِ أَمَانٌ مِنْ كُلِّ خَوْفٍ» (الكافي3/378).

Abu al Hassan said: Eating Clay is Haram just like eating the dead, blood and Pig meat, Except for the Mud/Clay of Hussein’s grave for it has healing properties and is a cure for all diseases But do not consume much of it and it has peace from every Threat.
Al KAfi 3/378.

2. وجاء في مفاتيح الجنان » لا يجوز مطلقا على المشهور بين العلماء أكل شيء من التراب أو الطين إلا تربة الحسين المقدسة استشفاء من دون قصد الإلتذاذ بها بقدر الحمصة. والأحوط أن لا يزيد قدرها على العدسة، ويحسن أن يضع التربة في فمه ثم يشرب جرعة من الماء ويقول: اللهم اجعله رزقا واسعا وعلما نافعا وشفاء من كل داء وسقم« (مفاتيح الجنان547).

It was written in mafateeh al jinan page 547 that: According to what is popular amongst the scholars that it is strictly forbidden to eat any Mud or sand except the Holy Sand of Hussein’s grave to seek the healing powers and not because of liking the taste and take as much as a grain of Hummus. And better that it does not go beyond the size of a lentil and it is even better to put this in his mouth then drink water and say: O Allah Make us benefit from our knowledge and increase our wealth and cure us from each Disease and illness.

You’re gonna thank God that they’re actually eating sand instead of something else once you read what this shia Scholar says below:

بول الأئمة وغائطهم سبب دخول الجنة
ليس في بول الأئمة وغائطهم استخباث ولا نتن ولا قذارة بل هما كالمسك الأذفر، بل من شرب بولهم وغائطهم ودمهم يحرم الله عليه النار واستوجب دخول الجنة) (أنوار الولاية لآية الله الآخوند ملا زين العابدين الكلبايكاني 1409هـ – ص 440).

Nothing which comes out of the Imam like Gha’et* and such is Dirty and Malicious or impure, on the contrast everything they produce is Clean and pure like Musk, In Fact if anyone drinks their Urine or “Gha’et” or blood, Hell will be forbidden for him and he must enter heaven.

Source: Anwar al Wilayah, Ayatullah al Akhound Mulla Zain al Abedeen al Kalbaykanee, 1409 hijri-Page 440.

*Gha’et = Excrement  or Shit.

Comment: this is not Ghulu BTW only the “evil wahhabies” see this as ghulu. 😉

Shia rafidi ayatullah Sistani also says Eat Sand, It’s good for you…

السؤال: هل يجوز التداوي بالتربة الحسينية بقدر الحمصة أو أكثر؟
الجواب: نعم يجوز أكل التربة الحسينية للتداوي بمقدار لا يزيد على الحمصة المتوسطة الحجم والأحوط وجوباً الاقتصار على تربة القبر الشريف وما يقرب منه على وجه يلحق به عرفاً.

Fatwa by Ayatullah Sistani, Translation:

Question: Is it permissible to cure one’s self with the sand of Hussein by consuming as much as a grain of Hummus or more?

Answer: Yes that is permissible, and you eat as much as a average sized grain of hummus and it is better to restrict this to the sand of the grave and the area around it.

Source: http://www.sistani.org/local.php?modules=nav&nid=5&cid=1503


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Imam Ali & journey of meraj


Grand shia alim sheokh al-mufeed recoreded in Al-Ikhtisas, p.213:

Narrated Ahmad b. Abdullah, from Abdullah b. Muhammad al-‘Absi saying: I was told by Hammaad b. Salamah, from al-‘Amash, from Ziyad b. Wahab, from Abdullah b. Mas’oud saying: I came to Fatimah peace be upon her and said: Where is your husband? She replied: Gibreel ascended with him [Ali] to heaven. I said: What for? She replied: A dispute errupted among some angels over something and have requested a human referee. So Allah has revealed to them: Choose, and they chose Ali b. Abi Talib [as].

Comment: But still imam ali is not prophet. lol.

Mashallah rafidi jahalat has no end. wallah.

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Imam hire homosexuals to serve wine


The Infallible who knows the Unseen, has hired also an agent representative. For quite sometimes, the knower of the Unseen did not know what’s going on behind the seen, until one day… let’s go to the narration, as reported in:

Sahih al-Kafi, Book of Al-Hujjah, Ch. on Birth of Abu Muhammad Al-Hasan b. Ali, Narration # 19:

19- إِسْحَاقُ قَالَ حَدَّثَنِي يَحْيَى بْنُ الْقُشَيْرِيِّ مِنْ قَرْيَةٍ تُسَمَّى قِيرَ قَالَ كَانَ لِأَبِي مُحَمَّدٍ وَكِيلٌ قَدِ اتَّخَذَ مَعَهُ فِي الدَّارِ حُجْرَةً يَكُونُ فِيهَا مَعَهُ خَادِمٌ أَبْيَضُ فَأَرَادَ الْوَكِيلُ الْخَادِمَ عَلَى نَفْسِهِ فَأَبَى إِلَّا أَنْ يَأْتِيَهُ بِنَبِيذٍ فَاحْتَالَ لَهُ بِنَبِيذٍ ثُمَّ أَدْخَلَهُ عَلَيْهِ وَ بَيْنَهُ وَ بَيْنَ أَبِي مُحَمَّدٍ ثَلَاثَةُ أَبْوَابٍ مُغْلَقَةٍ قَالَ فَحَدَّثَنِي الْوَكِيلُ قَالَ إِنِّي لَمُنْتَبِهٌ إِذْ أَنَا بِالْأَبْوَابِ تُفْتَحُ حَتَّى جَاءَ بِنَفْسِهِ فَوَقَفَ عَلَى بَابِ الْحُجْرَةِ ثُمَّ قَالَ يَا هَؤُلَاءِ اتَّقُوا اللَّهَ خَافُوا اللَّهَ فَلَمَّا أَصْبَحْنَا أَمَرَ بِبَيْعِ الْخَادِمِ وَ إِخْرَاجِي مِنَ الدَّارِ

Ishaq has said that narrated to me Yahya ibn al-Qushayri from the town called Qir the following.

“Abu Muhammad (a.s.) had an agent who lived in a room in the house with white servant of the Imam (a.s.). the agent invited the servant to have *** with him and the servant refused to do so unless he brought him wine. The agent managed to find wine and take it to him. There were three closed doors between them and the quarters of the Imam (a.s.). The narrator has said that the agent narrated to me saying: While I was awake, behold I saw the doors open until I saw the Imam (a.s.) in person standing at the door. He then said, “O you have fear of Allah and be pious before Him. In the morning he ordered to sell the servant and discharge me from the job.”

Discussion: This narration, as well as the narrations before it, all stress on the miracles of the Imam being a knower of the Un-Seen, but the rope of lies, as it is said, is too short.

Following are questions for the Shi’ites to answer:

1- We, for the sake of argument only, will agree that your Imam knew the Ghaib just like Allah [swt], the first question comes to mind, why hiring a homosexual servant and a homosexual agent?

2- How did Imam know what were they about to do, and did not know who they were at the time he hired them?

3- Was the rage of the Imam over the liquor brought up to his home?

4- Assuming, for the sake of argument only, that his rage was over both, was that all he could have done, saying: Fear Allah?

5- What guarantees they did not resumed their wild party after he left? What precautions did he take to prevent sodomy from taking place in his own home?

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How prophet pick a wife


When one of us [ahle-sunnah] wants to marry a woman, we usually checks up on her taqwa, her education, or may be her reputation, let alone her looks.

Now see the shia rafidi narrations: which speaks about prophet’s method for selecting wife. [nauzubillah]

19 ـ باب استحباب تزويج المرأة الطيبة الريح الدرماء الكعب

[ 25026 ] 1 ـ محمد بن يعقوب ، عن عدة من أصحابنا ، عن أحمد بن أبي عبدالله ، عن بعض أصحابنا قال : كان النبي ( صلى الله عليه وآله ) إذا أراد تزويج امرأة بعث من ينظر إليها وقال للمبعوثة : شمي ليتها ، فإن طاب ليتها طاب عرفها (1) ، وانظري كعبها فإن درم كعبها عظم كعثبها .

(Reported) Muhammad b. yaqoub (al-Kulainy) from several of our associates, from Ahmad b. Abu Abdullah, from some of our associates:

When the Messenger [saw] wanted to marry a woman, he used to send some (woman) to check her up saying to her: Smell her buttocks , if it smells good, then she will (naturally) smells good, and check her ankle, the greater her ankle is the greater her V***** is.

Source: Wasaael al-Shi’a, al-Hur al-‘Aamili, vol. 20, narration 25026, also vol. 14, ch. 19, narration 1.

Other shia sources of same wordings:

4363 – و (كان رسول الله صلى الله عليه واله إذا أراد أن يتزوج امرأة بعث إليها من ينظر إليها وقال: شمي ليتها(2) فإن طاب ليتها طاب عرفها، وإن درم كعبها عظم كعثبها)(

Source: Manlaa-Yahduruhul-Faqeeh, Ibn Babawaih, vol. 3, narration 4363

9506 – 4 – عدة من أصحابنا، عن أحمد بن أبي عبدالله، عن بعض أصحابنا رفع الحديث قال: كان النبي صلى الله عليه وآله إذا أراد تزويج امرأة بعث من ينظر إليها ويقول للمبعوثة: شمي ليتها فإن طاب ليتها طاب عرفها وانظري كعبها فإن درم كعبها عظم كعبثها.(2)

Source: Al-kafi http://www.al-shia.com/html/ara/books/al-kafi-5/206.html

من أمالي الشيخ أبي جعفر بن بابويه عنه (ع) قال عقول النساء في جمالهن و جمال الرجال في عقولهم و كان رسول الله (ص) إذا أراد أن
يتزوج امرأة بعث إليها من ينظر إليها و قال شم ليتها فإن طاب ليتها طاب عرفها و إن درم كعبها عظم كعثبها

Source: Makaarimul-Akhlaaq, al-Tabarsi, p. 199, 6th edition, 1972, al-Sharif al-Radhy Publications.

& more sources:

al-Muhath-thab al-bari3, Ibn Fahd al-Hilly, vol.3, p.179, Teachers Univ. Press, Qum 1411.

al-Hadaa’iq al-Naadhirah, al-Muhaqqiq al-Bahraani, vol.23, p.22, Teachers Univ. Press, Qum 1363 hijri-shamsi.

Tahtheeb al-Ahkaam, al-Tusi, vol.7, narration 1606

Mustadrak al-Wasaael, al-Mirza al-Nuri, narration 16444

‘Awaaly Al-La’aaly, Ibnu Abi Jamhoor al-Ihsaa’i, vol. 3, Ch. Benefits of Marriage, narration 84

Bihaar al-Anwaar, al-Majlisi, vol.22, p. 194, narration 6

Commnet: What a crazy nasty stupid way to pick a wife.

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Relation of Aisha[ra] & Ali[ra]


The narration is talking about how Ali (RA) prepared all that Aisha (RA) needed on her trip back to Mecca and how she complimented Ali (RA) and he complimented her and provided her with Woman servants from al Basrah and gave permission to Muhammad bin Abu Bakr (RA) to go back with her.

(ولما أرادت أم المؤمنين عائشة الخروج من البصرة بعث إليها علي رضي الله عنه بكل ما ينبغي من مركب وزاد ومتاع وغير ذلك وأذن لمن نجا ممن جاء في الجيش معها – أن يرجع إلا أن يحب المقام، واختار لها أربعين امرأة من نساء أهل البصرة المعروفات وسير معها أخاها محمد بن أبي بكر، فلما كان اليوم الذي ارتحلت فيه، جاء علي فوقف على الباب وحضر الناس وخرجت من الدار في الهودج فودعت الناس ودعت لهم وقالت: يا بني لا يعتب بعضنا على بعض إنه والله ما كان بيني وبين علي في القديم إلا ما يكون بين المرأة وأحمائها فقال علي: صدقت والله ما كان بيني وبينها إلا ذاك وإنها لزوجة نبيكم صلى الله عليه وسلم في الدنيا والآخرة وسار علي معها مودعاً ومشيعاً أميالاً، وسرح بنيه معها بقية ذلك اليوم وكان يوم السبت مستهل رجب سنة ست وثلاثين، وقصدت في سيرها ذلك إلى مكة، فأقامت بها إلى أن حجت عامها ذلك ثم رجعت إلى المدينة رضي الله عنها)

Translation: And when the mother of believers Aisha wanted to leave Basarah, Ali (RA) sent her provisions from food and clothing and all supplies which were necessary, he permitted for all those who came with her in the army to leave unless they preferred to stay, he chose for her forty of the finest women of Basarah to accompany her as well as her brother Muhammad Ibn Abu Bakr (RA), When the day of her departure came Ali stood by the door and so did the people, she came out and bid them farewell and made Dua for them and said: “O son there is no admonition between us, ‘By Allāh! There was nothing between me and `Alī except what ensues between the woman and her in-laws.” Ali then said: “By Allah she speaks the truth there was nothing except that between us and she is the wife of your prophet PBUH in this life and in the hereafter.Ali then walked with her a long distance, it was on a Saturday in Rajab of the thirty sixth year of Hijra, she sought Mecca and remained there until she made the Hajj of that year then returned to Madinah may Allah be pleased with her.

Source: Al bidayah wal nihayah 7/268-269 (& 10/473 online probably different print).

Similar narration recorded in another history book:

تجهيز علي عليه السلام عائشة رضي الله عنها من البصرة
كتب إلي السري عن شعيب عن سيف عن محمد وطلحة قالا وجهز علي بكل شيء ينبغي لها من مركب أو زاد أو متاع وأخرج معها كل من نجا ممن خرج معها إلا من أحب المقام واختار لها أربعين امرأة من نساء أهل البصرة المعروفات وقال تجهز يا محمد فبلغها فلما كان اليوم الذي ترتحل فيه جاءها حتى وقف لها وحضر الناس فخرجت على الناس وودعوها وودعتهم وقالت يا بني تعتب بعضنا على بعض استبطاء واستزادة فلا يعتدن أحد منكم على أحد بشيء بلغه من ذلك إنه والله ما كان بيني وبين علي
في القدم إلا ما يكون بين المرأة وأحمائها وإنه عندي على معتبتي من الأخيار وقال علي يا ايها الناس صدقت والله وبرت ما كان بيني وبينها إلا ذلك وإنها لزوجة نبيكم صلى الله عليه و سلم في الدنيا والآخرة
وخرجت يوم السبت لغرة رجب سنة ست وثلاثين وشيعها علي أميالا وسرح بنيه معها يوما

Source: Tareekh al tabari 4/544 or 5/581 (I found it in 3/61 in the e-book I have, probably different prints).

This almost identical text is found in Shia books:

اللهم إنهم شرار أمتي يقتلهم خيار أمتي، وما كان بيني وبينه إلا مايكون بين المرأة وأحمائها

When Aisha (RA) heard that Ali (RA) was fighting and killing the Khawarij she said: By Allah I heard the prophet PBUH say: “O Lord they are the worst of my nation being killed by the best of my nation” Then she said:”There was nothing between me and him(Ali) except what ensues between the woman and her in-laws.”

It is found in the Shia book kashf al Ghummah by al Arbili 1/159 or page 158.

It is found in Bihar al Anwar by the Shia Al Majlisi 33/332-333.

Present to Shia:

Narrated ‘Amr bin Al-As may Allah be pleased with him: The Prophet deputed me to read the army of Dhat-as-Salasil. I came to him and said, “Who is the most beloved person to you?” He said, ” ‘aisha.” I asked, “Among the men?” He said, “her father.” I said, “Who then?” He said, “Then ‘Umar bin Al-Khattab.” He then named other men.
source: [Bukhari & Muslim]

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Dogs of hawab كلاب الحوئب : Intention of aisha[ra], zubair[ra] & talha[ra] before battle of Jamal


We see top class rafida always bark that Aisha[ra] want to fight Ali[ra]! But this is a pure lie.

Here are few sunni SAHIH ahadith which proves that her intention was not fighting but a peace between two parties.

1. لما أقبلت عائشة بلغت مياه بني عامر ليلا نبحت الكلاب قالت : أي ماء هذا ؟ قالوا : ماء الحوأب قالت : ما أظنني إلا أني راجعة فقال بعض من كان معها بل تقدمين فيراك المسلمون فيصلح الله ذات بينهم قالت : إن رسول الله صلى الله عليه وسلم قال لها ذات يوم : كيف بإحداكن تنبح عليها كلاب الحوأب

الراوي: قيس بن أبي حازم المحدث: الألباني – المصدر: السلسلة الصحيحة – الصفحة أو الرقم: 1/847
خلاصة حكم المحدث: إسناده صحيح جدا رجاله ثقات أثبات من رجال الستة 

2. لما أقبلت عائشة فنزلت بعض مياه بني عامر نبحت عليها الكلاب فقالت أي ماء هذا قالوا الحوأب قالت ما أظنني إلا راجعة فقال لها بعض من كان معها بل تقدمين فيراك المسلمون فيصلح الله ذات بينهم فقالت إن النبي صلى الله عليه وسلم قال لنا ذات يوم كيف بإحداكن تنبح عليها كلاب الحوأب
الراوي: قيس بن أبي حازم المحدث: ابن حجر العسقلاني – المصدر: فتح الباري لابن حجر – الصفحة أو الرقم: 13/59
خلاصة حكم المحدث: إسناده على شرط الصحيح 

3. لما أقبلت عائشة ، فلما بلغت مياه بني عامر ليلا . نبحت الكلاب فقالت : أي ماء هذا ؟ قالوا : ماء الحوأب . قالت ما أظنني إلا أنني راجعة . قال بعض من كان معها : بل تقدمين فيراك المسلمون فيصلح الله ذات بينهم . قالت : إن رسول الله صلى الله عليه وسلم قال : ذات يوم : كيف بإحدكن تنبح عليها كلاب الحوأب .
الراوي: قيس المحدث: الذهبي – المصدر: سير أعلام النبلاء – الصفحة أو الرقم: 2/177
خلاصة حكم المحدث: إسناده صحيح 

4. لما أقبلت عائشة, بلغت مياه بني عامر ليلا نبحت الكلاب قالت : أي ماء هذا ؟ قالوا : ماء الحوأب . قالت : ما أظنني إلا أني راجعة, فقال بعض القوم من كان معها : بل تقدمين ، فيراك المسلمون ، فيصلح الله عز وجل ذات بينهم . قالت : إن رسول الله – صلى الله عليه وعلى آله وسلم – قال لها ذات يوم : كيف بإحداكن تنبح عليها كلاب الحوأب .

الراوي: عائشة المحدث: الوادعي – المصدر: الصحيح المسند – الصفحة أو الرقم: 1587
خلاصة حكم المحدث: صحيح

Qays said: ‘When Ayesha reached Bani Amer’s well at night, some dogs barked at her. She asked: ‘What is the name of this well?’ They replied: ‘This is Hawab’s well’. She replied: ‘I have to return’. Some of those who were with her said: ‘Nay you shall go forward so that the Muslims shall see you and Allah then makes peace between them’. She replied: ‘Allah’s messenger once said: ‘Then what would you (wives of the prophet) do when you hear the barking of Al-Hawab dogs?’

Source: Al-silsala al sahiha 1/847, fath al bari 13/59, sir aalam al nubala 2/177, Musnad Ahmed bin Hanbal 1587.

Grading: All Ahadith are SAHIH.

1. أن عائشة لما أتت على الحوأب فسمعت نباح الكلاب فقالت ما أظنني إلا راجعة إن رسول الله صلى الله عليه وسلم قال لنا أيتكن ينبح عليها كلاب الحوأب فقال لها الزبير ترجعين عسى الله أن يصلح بك بين الناس

الراوي: عائشة المحدث: ابن كثير – المصدر: البداية والنهاية – الصفحة أو الرقم: 6/217
خلاصة حكم المحدث: إسناده على شرط الصحيحين 

2. أن عائشة لما نزلت على الحوأب سمعت نباح الكلاب فقالت ما أظنني إلا راجعة سمعت رسول الله صلى الله عليه وسلم يقول لنا أيتكن ينبح عليها كلاب الحوأب فقال لها الزبير ترجعين عسى الله أن يصلح بك بين الناس

الراوي: عائشة المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 7/237
خلاصة حكم المحدث: رجال أحمد رجال الصحيح

Aisha (RA) narrated: That when she came down to al Hawaab she heard the barking of the dogs then said: “I see myself returning after this, I heard the prophet PBUH say: ‘Then what would you (the wives of the prophet) do when you hear the barking of Al-Hawab dogs?’” Al Zubair bin al Awwam said: “You return? maybe Allah will reconcile the people through you

source: Al-bidaya wal nihaya 6/127  & Mujama’a al Zawaed 7/237.

Grading: Isnad on the condition of sahihain & Rijal Ahmad Rijal al SAHIH.

Al Albani said SAHIH and so did Ibn Habban and Ibn Katheer and Al Thahabi and Ibn Hajar al Asqalani.
source: Silsilat al Ahadith al Sahiha 1/767 #474.

Note: So you see there is no declaration of war in the SAHIH narrations but the intentions are to reconcile between two parties, and to convince Ali (RA) that he must make Qisas on the killers of Uthman (RA).

Some liars and trouble makers and Shiites might quote a narration which has the addition “The Prophet PBUH said: Do not go near al Hawaab O Humeiraa(Aisha)” These are lies and fabrications to distort the Authentic Hadiths.

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