Praise to Allâh Who did not have a son nor a partner in Dominion; He created all things and gave them due measure. He said in His Mighty Book:
"…Allâh wishes only to remove ArRijs (evil deeds and sins, etc.) from you, O Ahlul-Bayt (members of the family of the Prophet), and to purify you with a thorough purification." [Al-Ahzâb: 33].
May the peace and benediction be upon our Prophet, Muhammad, his members of the family and all his Companions.
Al-Imâm Muslim b. Al-Hajjaaj said [15/179, if read with its Shar'h by Al-Imâm An-Nawawi: Zuhayr b. Har'b and Shujaa' b. Makhlad both narrated to me from Ibn Ulayyah. Zuhayr said: Ismâ'îl b. Ibrâhîm narrated to us, he said Abu Hayyân narrated to me, he said Yazîd b. Hayyân narrated to me, he said: Husayn b. Sabrah, Umar b. Muslim and I went to Zayd b. Ar'qam, when we sat with him, Husayn said to him: 'O Zayd you have achieved a lot of goodness; you saw the Messenger of Allâh, you heard his statements, you fought alongside with him and you observed Prayers behind him; indeed you have attained a lot of goodness O Zayd. Narrated to us, O Zayd, what you heard from the Messenger of Allâh.' He said: 'O son of my uncle; by Allâh, I have become old and my lifespan is prolonged and I have forgotten some of what I used to memorize from the Messengers of Allâh (Sallallâhu alayhi wa sallam); whatever I narrate to you take it and whatever I do not, do not force me to.'
Then he said: 'The Messenger of Allâh (Sallallâhu alayhi wa sallam) stood among us one day giving us a talk at a stream called Khamman – which is situated between Makkah and Madînah; he praised Allâh and mentioned His Attributes after which he gave the talk and reminder, then he said:
'To proceed: Nay, O you people, I am only but human very soon the messenger of my Lord will come which I will answer; I leave for you two heavy things the first of which is the Book of Allâh, there is in it guidance and light, take the Book of Allâh and hold unto it.'
The Prophet (Sallallâhu alayhi wa sallam) went on praising Allâh's Book and he induced towards it then he said:
'Then the members of my family; I counsel you with respect to my family, I counsel you with respect to my family, I counsel you with respect to my family.'
Then Husayn said to him: 'Who are his family members O Zayd; is his wives not members of his family? He said: 'His wives members of his family? But the members of his family are those whom Sadaqah is forbidden to after him.' He said: 'Who are they?' he said: 'They are the Family of Alî, the Family of Uqayl, the Family of Ja'far, the Family of Abbâs.' He said: 'All these people cannot be given Sadaqah?' He replied: 'Yes.'
Al-Imâm Al-Bukhâri said [6/408]: Qays b. Hafs and Mûsa Ibn Ismâ'îl narrated to us; they both said: Abdul-Waahid b. Ziyâd narrated to us, he said Abu Far'wah Muslim b. Sâlim Al-Hamdânî narrated to us, he said: Abdullâh b. 'Îsa narrated to me that he heard AbdurRahman b. Abi Laylah say: Ka'b b. Ujrah met me and said: 'Won't I give you a gift that I heard from the Prophet to you?' I said: 'Please give it to me.' He said: 'We asked the Messenger of Allâh (Sallallâhu alayhi wa sallam): 'O Messenger of Allâh, how do we make Salâh upon you and the members of your family for Allâh has taught us how to make Salâm upon you? He said:
'Say: Allâhumma Salli alâ Muhammadin Wa Alâ Aali Muhammadin Kamâ
Salayta Alâ Ibrâhim Wa Alâ Aali Ibrâhim, Innaka Hamîdun Majîd. Allahumma
Bârik Alâ Muhammadin Wa Alâ Aali Muhammadin Kamâ Bârakta Alâ Ibrâhim Wa
Alâ Aali Ibrâhîm, Innaka Hamîdun Majîd.
This hadîth shows one of their virtues because the Prophet (Sallallâhu alayhi wa sallam) mentioned benediction on himself then on his family after him; and out of their lofty status, the Prophet (Sallallâhu alayhi wa sallam) forbade that they should eat from Sadaqah.
Al-Imâm Muslim said [2/752]: Abdullah b. Muhammad b. As'mâ Ad-Duba'iyy narrated to me, he said Juwairiyyah narrated to us from Mâlik from Az-Zuhrî: That Abdullâh b. Abdillâh Ibn Naufal b. Al-Hârith b. Abdil-Muttalib narrated to him: That Abdul-Muttalib b. Rabî'ah b. Al-Hârith narrated to him; he said: Rabî'ah b. Al-Hârith and Al-Abbâs b. Abdul-Muttalib met and they both said: 'If we could send these two lads (me and Al-Fadl b. Abbâs) to the Messengers of Allâh (Sallallâhu alayhi wa sallam) so that they will talk to him (on our behalf), and so that he will give them some of the Sadaqah and do and achieve what people do and achieve.' He said: They were in that state when Alî b. Abi Tâlib arrived and he stood over them, then they mentioned the matter to him. Alî b. Abi Tâlib said: 'Do not do that; by Allâh he would not do it.' Then Rabî'ah b. Al-Hârith stood up to him and said: 'By Allâh, you have not done this to us except out of jealousy against us; by Allâh you earned the favour of being the son-in-law of the Messenger of Allâh and we did not covet that from you.' Alî said: 'Send both of them.' Then they went and Alî reclined. He said: 'When the Messenger of Allâh (Sallallâhu alayhi wa sallam) observed the Dhuhr Prayer, we preceded him to the room and stood beside it until he came and he took hold of our hears and said: 'Pour what both of you have inside you.' Then he entered and we entered too; that day he was with Zaynab bint Jahsh. He said: 'We both was not sure of who would present the talk. Then one of us spoke and said: 'O Messenger of Allâh, you are the most pious of the people and you are the best of them that join family ties; we have come of age for Nikâh so we came to you so that you will order some Sadaqah for us and we will be able to render to you what people render to you and so that we will be able to achieve the like of what they achieve.' He said: The Prophet (Sallallâhu alayhi wa sallam) then remained quiet for a long period of time until we felt like talking to him (again).' He said: Zaynab was making signals to us that we should not talk to him.' He said: 'Then he said:
'Indeed Sadaqah is not for the family of Muhammad; it is dirt from people's (wealth).' Al-Bukhâri said [6/183]: Muhammad b. Bashâr narrated to us, he said Ghandar narrated to us, he said Shu'bah narrated to us, from Muhammad b. Ziyâd from Abu Hurairah that Al-Hasan b. Abi Tâlib took a date from among dates for Sadaqah and put it in his mouth then the Prophet (Sallallâhu alayhi wa sallam) said in Persian:
'Kikh, Kikh; don't you know that we do not eat from Sadaqah.'
Muslim said [2/752]: Yahyâ b. Yahyâ narrated to us, he said Waqî' told us from Sufyân from Mansuur from Talhah b. Mussarif from Anas b. Mâlik: That the Prophet (Sallallâhu alayhi wa sallam) found a date, then he said:
'If not that it might have been from charity, I would have eaten it.' Al-Imâm Ahmad said [2/476]: Waqî' narrated to us from Muhammad b. Ziyâd from Abu Hurairah: That the Prophet (Sallallâhu alayhi wa sallam) saw Al-Hasan b. Alî take a date from dates of Sadaqah, and he (Al-Hasan) put it in his mouth thus the Prophet (Sallallâhu alayhi wa sallam) said to him:
'Kikh, Kikh (three times); we are not permitted to eat from charity.'
A poet composed:
O family of the Messenger of Allâh your love is compulsory from Allâh in the Qur'ân that He revealed. It suffices you from greatness of power that whoever does not make benedictions on you will not have Salat.
My father said in Ar-Risâlah Al-Wâzi'ah Lil-Mu'tadîn (p.343): That people can be categorized into three with respect to the family of the Messenger of Allâh (Sallallâhu alayhi wa sallam):
1. There are those who are extreme with respect to them. 2. There are those who show enmity towards them;
The above two categories are people of innovation.
3. And we have a category of just people: Those who love the Ahlul-Bayt the way the Sharî'ah has permitted; those are the Ahlus-Sunnah.
Those who oppose the Ahlul-Bayt: These are the Shia who have deviated from the Book and Sunnah. Here are some of the instances of their heretical practices:
1. The Prophet (Sallallâhu alayhi wa sallam) said as it has come in Sahîh Muslim (2/666) in the hadîth of Abu Al-Hayâj who said: Aliyy b. Abi Taalib: Won't I deputize you on what the Messenger of Allâh (Sallallâhu alayhi wa sallam) deputized me on: 'That you should not leave a statue except that you destroy it nor a high grave except that you level it.'
You will see the Shia keep pictures and raise the graves most especially if the person in the grave is a Hashemite, a Shaykh or any other person that they rate high.
2. The Prophet (Sallallâhu alayhi wa sallam) said as it has come in Sahîh Al-Bukhâri [13/241] in the hadîth of Mâlik b. Al-Huwayrith (may Allâh be pleased with him):
'Pray as you have seen me pray.'
They do not pray as the Prophet (Sallallâhu alayhi wa sallam) used to pray. Among their different manners of observing Salâh are:
One: They do not raise their hands in the Takbîrât; some of the only raise their hands in the first Takbîrah only.
Two: They do not place the right hands over the left hands.
Three: They abandon saying Amîn in Salâh.
Four: they do not say the Tashahud which the Prophet (Sallallâhu alayhi wa sallam) say; they only used to say: Bismillâh
Wa billâh Wal-Hamdulillâh, Wal-As'mâ Al-Husanâ Kullu-ha Lillah,
Ash'hadu Anlâ Ilâ-ha Illa Allâh, Wahda-hu Lâ Shareeka La-hu, Wa Ash'adu
Anna Muhammadan Ab'du-hu Wa Rasuulu-hu
The proofs that all those are in contradiction of the Sunnah are as follow:
a. The first hadîth is on the issue of raising the two hands when saying the Takbîr: Al-Imâm Al-Bukhâri said [2/218]: The Chapter of raising the Two Hands Simultaneously When Saying the First Takbîrah with the Opening Supplication: Abdullah b. Maslamah narrated to us from Mâlik from Ibn Shihâb from Sâlim b. Abdullâh from his father: That the Messenger of Allâh (Sallallâhu alayhi wa sallam) used to raise his two hands to the level of the shoulders whenever he began his Salâh, said the Takbîrah for the rukû' and when he rose from the rukuu' and he would say at that point: 'Sami' Allâhu Liman Hamida-h rabbanaa Wa lakal-hamd [Allâh hears whomever praises Him; our Lord the praise is Yours]; and he would not do that at Sujûd.
b. The second hadîth is on placing the right hand over the left hand in Salâh: He said [2/224]: Abdullâh b. Maslama narrated to us from Mâlik from Abu Hâzim from Sahl b. Sa'd who said: People used to command that one should place his right hand over his left arm in the Salâh. Abu Hâzim said: 'I do not know it except that he attributed that to the Prophet.' Ismâ'îl said: That was attributed to the Prophet.' He did not say: 'he attributed that…'
c. The third hadîth is also on the issue of placing the right hand on the left hand in Salâh, and raising the hand at saying the Takbîr : Al-Imâm Muslim said [1/301]: Zuhayr b. Har'b narrated to us, he said Affân narrated to us, he said Hammâm narrated to us, he said Muhammad b. Juhâdah narrated to us, he said Abdul-Jabbâr b. Wâil narrated to me, from Al'qamah b. Wâil and a Maula of them that they narrated to him from his father, Wâil b. Hujr (may Allâh be pleased with him): That he saw the Prophet (Sallallâhu alayhi wa sallam) raise his hand when he entered into Salâh. Then Hammâm said Allâhu-Akbar and leveled his hands to his two ears then he wrapped himself in his cloth after which he placed his right hand on his left hand. When he wanted to bow (in rukû'), he brought out his hands from the cloth then raised them then said Allâhu-Akbar and went to bow. When he said Samia Allâhu Liman Hamida-h, he raised his two hands; and when he went to prostration he did so between his two palms.
d. The fourth hadîth is on the issue of saying the Aameen aloud, and the permissibility of both the Imâm and those behind him to say it loud.
Al-Imâm Al-Bukhâri said [2/262]: Abdullâh b. Yûsuf said: Al-Layth told us from Ibn Shihâb from Sa'îd b. Al-Musayyab and Abu Salmah b. AbdurRahman that they told him from Abu Hurairah (may Allâh be pleased with him) that the Prophet (Sallallâhu alayhi wa sallam) said: 'When the Imâm says A-a-m-e-e-n (in Salâh) you too say so; verily whoever's Amin coincides with that of the angels will have his past sins forgiven.'
Ibn Shihâb said: The Messenger of Allâh (Sallallâhu alayhi wa sallam) used to say: 'A-a-m-e-e-n.' Muslim reported it [1/307].
e. The fifth hadîth is also on the obligation  of saying A-a-m-e-e-n in Salâh:
Al-Imâm Al-Bukhâri said: Abdullâh b. Mas'lamah narrated from Mâlik from Sumayy Maula Abu Bakr from Abu Sâlih As-Sammân from Abu Hurairah: That the Messenger of Allâh said:
'When the Imâm says: Ghayril-Maghdûbi 'Alayhim Wa Lâd-Dâlin [...not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians)] say: A-a-m-e-e-n; verily whoever's speech coincides with that of the angels, Allâh will forgive what is past in his sins.'
Muhammad b. Amr had a similar narration from Abu Salamah from Abu Hurairah from the Prophet. Another one via Na'eem Al-Muj'mar from Abu Hurairah.
f. The sixth hadîth is on the excellence of saying Amin.
Al-Imâm Al-Bukhâri said [2/266]: The Chapter of the Excellence of Saying Amin: Abdullâh b. Yûsuf narrated to us, he said Mâlik told us from Ibn Az-Zinaad from Al-'Araj from Abu Hurairah (may Allâh be pleased with him): That the Messenger of Allâh (Sallallâhu alayhi wa sallam) said:
'When any of you says Amin; the angels in the heaven will say: Amin; thus either will coincide the other, then his past sins will be forgiven him.'
Muslim reported it [1/307] via the route of Abu Az-Zinâd.
Thus the Shia reject this excellent act.
g. The seventh hadîth is on the obligation of Tashahhud in Salâh:
Al-Imâm Al-Bukhâri said [2/311]: Abu Nu'aym narrated to us: he said Al-'Amash narrated to us from Shaqîq b. Salamah, he said Abdullâh said: Whenever we observed Salâh behind the Prophet (Sallallâhu alayhi wa sallam), we would say: As-Salâm Alas Jibrîl Wa Mikâîl, As-Salâm Alâ Fulân wa Fulaan [Meaning: 'Peace on Jibrîl and Mikâîl; peace on so-and-so']. Then the Messenger of Allâh (Sallallâhu alayhi wa sallam) turned to us and said:
'Allâh is As-Salâm, whenever any of you observes Salâh let him say:
At-Tahiyyatu Lillâh Was-Salawât Wat-Tayyibât, As-Salâm Alayk
Ayyu'an-Nabiyy Wa rahmatullâh wa barakâtu-hu, As-Salâm alay'inâ Wa alâ
He reported it [2/302] with an addition:
'…then he should make choice of any supplication that might amaze him.'
Muslim also reported it [1/301].
h. The eighth hadîth is also on the issue of Tashahhud. Al-Imâm Muslim said [1/302]: Qutaybah b. Sa'îd narrated to us, he said Layth narrated to us. Also Muhammad b. Rum'h b. Al-Muhâjir narrated to us, he said Al-Layth told us from Abu Az-Zubayr from Sa'îd b. Jubayr from Taawus from Ibn Abbâs (may Allâh be pleased with him): That he said: the Messenger of Allâh (Sallallâhu alayhi wa sallam) used to teach us Tashahhud as he would teach us the Sûrah of the Qur'ân; he used to say:
At-Tahiyyatul-Mubârakah As-Salawât At-Tayyibât Lillâh, As-Salâm Alayk
Ayyu'an-Nabiyy Wa rahmatullâh wa barakâtu-hu, As-Salâm alay'inâ Wa alâ
Ibâdillahis-Sâlihîn Ash'hadu an lâ-ilâ-ha illâ-Allâh Wa anna Muhammadan
3. The Prophet (Sallallâhu alayhi wa sallam) said, as it has come in Sahîh Muslim [1/289], in the hadîth of Umar b. Al-Khattâb (may Allâh be pleased with him):
'Whenever the Muâdhin says: Allâhu-Akbar Allâhu-Akbar [Allâh is the Most Great! Allâh is the Most Great!] and each of you says: Allâhu-Akbar Allâhu-Akbar. And the Muâdhin says: Ash'hadu an lâ-ilâ-ha illâ-Allâh [I testify that there is no deity worthy of worship except Allâh], you say: Ash'hadu an lâ-ilâ-ha illâ-Allâh. And when he says: Ash'hadu anna Muhammadan rasûlu-Llâh [I testify that Muhammad is His Messenger]. Then he says: Hayya 'Alâs-Salâh [It is time for prayer], you say: Laula wa lâ quwwata illâ billâh [there is no power nor might except by Allâh]. And when he says: Hayya 'Alâl-Falâh [it is time for success], you say: Laula wa laa quwwata illâ billâh. Then when he says: Allâhu-Akbar Allâhu-Akbar, you say: Allâhu-Akbar Allâhu-Akbar. Then when he says: Lâ illâ-ha illâ-Allâh; he too says: Lâ ilâ-ha illâ-Allâh from his heart he will enter Jannah.'
The Prophet (Sallallâhu alayhi wa sallam) did not mention Hayya 'Alâ Khairil-'Amal [it is time for the best deed]; (mentioning) it is Bid'ah; there is no authority from Allâh over it. But the Shia continue to utter this Bid'ah.
And there are some callers to prayers who change the wordings of the Adhân such as saying: Allâhu-Akbaar; this is an error, what is correct is to say: Allâhu-Akbar!
Also some do say: Hayya 'Alaas-Saalaat, this is another mistake; what is correct is to say: Hayya 'Alas-Salâh.
They also say: Laa Eelaa-ha illâ-Llaah; this mistake comes from the common folk of the Shia, and sometime the people of Sunnah share in the error with them; this is a mistake. What is correct to say is: Lâ Ilâ-ha illâ-Llâh.
See errors the callers to prayer commit in the book, Al-Adhân written by Ash-Shaykh Abu Hâtim Usâmah b. Abdil-Latîf Al-Qûsi, may Allâh return him to the path of truth and correctness.
4. The Prophet (Sallallâhu alayhi wa sallam) said, as it has come in Sahîh Muslim, in the hadîth of Abdullâh b. Amr b. Al-Aas (may Allâh be pleased with both):
'When you hear the Muâdhin, say the like of what he says then ask for benediction for me. Indeed whoever makes benediction for me one time, Allâh will make it for him ten times. Then ask Allâh to grant me the Wasîlah; this is a position in Jannah…'
But our Prophet (Sallallâhu alayhi wa sallam) did not command us to say it loud.
Some of them however used to say the benediction on the Prophet (Sallallâhu alayhi wa sallam) loud, so also are the rest of the supplications.
Saying the supplications loud after the Adhân has been made is a Bid'ah because it opposes the guidance of our Prophet, Muhammad (Sallallâhu alayhi wa sallam).
5. The Prophet (Sallallâhu alayhi wa sallam) said, as it has come in the Sahîhayn, in the hadîth of Umar (may Allâh be pleased with him):
'When night approaches this way and the day departs that way, then it is time to break the fast.' The Prophet (Sallallâhu alayhi wa sallam) also said, as it has come in the Sahîhayn, in the hadîth of Sahl b. Sa'd (may Allâh be pleased with him):
'People will not cease to attain goodness so far they continue to break their fast on time.'
The Shia delay the breaking of fast; this is extremism in the religion. The Prophet (Sallallâhu alayhi wa sallam) said, as it has come in Sahîh Muslim, in the hadîth of Ibn Mas'ûd:
'The extremists are destroyed! The extremists are destroyed!' [He said it three times].
This practice is also that of the Jews and the Christians.
Abu Dâwud reported in his Sunan [1/718], in the hadîth of Abu Hurairah (may Allâh be pleased with him): That the Prophet (Sallallâhu alayhi wa sallam) said:
'The Deen will not cease to become victorious when people break their fast on time because the Jews and the Christians do delay it.'
6. The Prophet (Sallallâhu alayhi wa sallam) forbade going to soothsayers, as it has come in Sahîh Muslim [4/1748], in the hadîth of Muâwiyah b. Al-Hakam As-Sulamee.
The bulk of the Shia Sect used to visit the soothsayers; in fact the largest number of the soothsayers are from the Shia Sect.
7. The Prophet (Sallallâhu alayhi wa sallam) said, as it is in Sahîhayn, in the hadîth of Abu Sa'îd Al-Khudrî:
'Do not revile my Companions.'
The Shia revile the Companions of the Messenger of Allâh (Sallallâhu alayhi wa sallam) whom reviling them is forbidden because our Prophet, Muhammad, forbade from reviling them.
8. They do not have the belief that Allâh is up sitting on His Throne.
9. They do not establish (the Attributes) which Allâh establishes for Himself in His Book or in the Sunnah of His Prophet, Muhammad (Sallallâhu alayhi wa sallam).
10. They negate the belief that believers would see their Lord in the Hereafter.
11. They exceed the bounds with regard to the family of the Prophet (Sallallâhu alayhi wa sallam); they used to say: Fâtimah is error-free so also Alî and the two Hasans; this is belief is nonsensical.
12. Thier love for innovated practices; Allâh the Blessed and Mighty said:
"And indeed Iblîs did prove true his thought about them, and they followed him, All except a group of true believers (in the Oneness of Allâh)." [Saba': 20]
And Allâh the Majestic and Most High said in Soorah Al-Kahf:
"Say (O Muhammad): "Shall we tell you the greatest losers In respect of (their) deeds? "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!" [Al-Kahf: 103].
Thus we counsel all innovators and those who follow their desires that they should return to Allâh and that they should quit these innovated practices which have no authority from Allâh. Indeed the truest speech is the Book (of Allâh), and the best of guidance is the guidance of Muhammad (Sallallâhu alayhi wa sallam).
It has come authentically in the Sahîhayn, in the hadîth of Âishah: That the Prophet (Sallallâhu alayhi wa sallam) said:
'Whoever introduces in this affair of ours what is not part thereof shall have it rejected.'
It has also come from the Prophet (Sallallâhu alayhi wa sallam) that he said: 'Indeed Allâh veils (granting of) repentance from all innovators until they quit their innovation.'
Bid'ah (innovation) is an allurement from Shaytân the outcast.
Allâh the Mighty has said:
"[Iblîs said: "By your Might, then I will surely mislead them all. "Except your chosen slaves amongst them (faithful, obedient, true believers of Islâmic Monotheism)." (Allâh) said: "The Truth is, and the Truth I say, that I will fill Hell with you [Iblîs] and those of them (mankind) that follow you, together." [Sâd: 82-85].
All these innovations, by the Leave of Allâh, are going to cease; Allâh the Majestic and the Most High has said:
"And say: "Truth (i.e. Islâmic Monotheism or this Qur'ân or Jihâd against polytheists) has come and Bâtil (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! Bâtil is ever bound to vanish." [Al-Isrâ: 81].
And He said:
"Nay, we fling (send down) the Truth (this Qur'ân) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished..." [Al-Anbiyâ: 18].
A poet composed:
The reign of the people of Bid'ah has gone their rope has got weakened and cut. Then their group called its people to retreat; that is the group of Shaytân which he gathered. O people, do they have in their Bid'ah a jurist or an Imâm that they follow? Like Sufyân the brother of Thaur who taught the people the details of restraint. Or Sulayman the brother of Taym who left sleep to acquire knowledge. Or that lad of Islâm – I mean Ahmad, that (lad) whom if he is challenged in a wrestling bout by Al-Qurraa he will fight. He did not fear their whip when they threatened him; nay! Not even their sword when they shone it to him.
This is it, I ask Allâh the Mighty to grant all innovators the chance to return to the Book (of Allâh) and the Sunnah (of His Messenger (Sallallâhu alayhi wa sallam)); and I ask Him the Majestic and Mighty to guide us all to the right path.
 Muslim reported it [2/751]; he said: 'Ubaydullah b. Muâdh Al-Anbâri narrated to us...' then the chain went back to Abu Hurairah. He said: Al-Hasan b. Alî took a date from dates of charity and put it in her mouth then the Messenger of Allâh (Sallallâhu alayhi wa sallam) said: 'Kikh, Kikh; throw it away, don't you know that we don't eat from charity?'
 The couplet was composed by Al-Imâm Ash-Shâfi'yy as it has come in Al-Kawâkib Ad-Duriyyah. The sister, Ummu Shu'ayb Al-Wâdi'yyah – may Allâh preserve her – has written a book on the virtues of the Ahlul-Bayt.
 Muslim reported it in his Sahîh on the authority of Jâbir who said: 'The Messenger of Allâh (Sallallâhu alayhi wa sallam) forbade that grave should be cemented.' That is, that it should not be whitened with plastering.
That is, with respect to the person following the Imam in Salâh; that is indicated in the hadîth with us. As for the Imâm and a person observing Salâh alone, it is only meritorious for them (to say Amin), as this is known as the clearer view; it is not compulsory for both the Imâm and the person praying alone to say the Amin, but if they abandon it, it will make them lose a very great reward. This is the opinion of Ibn Hazm and those who adopt his view. But the majority of the scholars are of the view that saying Amin is meritorious for all: the Imâm, the person praying behind the Imâm and the person praying alone.
 Al-Hâfidh Ibn Hajar said in Fat'hul-Bâri (4/199): Ibn Daqîq Al-Îd said: there is in this hadîth a refutation of the Shia Sect in their act of delaying the breaking of fast till the time the stars appear.
He said: 'A notification: One of the reprehensible acts of innovation of the time is making the Adhân of Fajr three hours before the appearance of the Fajr in Ramadan, so also is the act of putting out the lamps to make eating and drinking impermissible for the person that wants to fast on the belief – from the person that started the practice – that it makes one to be more careful in worship, and that none knows that except some few people. That has also made them to reach a position that they will not make the Adhân except after the sun might have set for sometime so as to complete the time they think of; thus they will delay the breaking fast but hasten the pre-dawn meal thus they oppose the Sunnah. This is the reason there is little goodness in them; the bulk of these are people of evil. Allâh Suffices as the Source of strength.' End of quote.
It is in the hadîth of Anas reported in Ibn Abi Aasim's As-Sunnah [vol.1 no: 37]; there is Muhammad b. AbdurRahman Al-Qushayrî in the chain, he is a very weak person. It is said in Taqrîbut-Tahdhîb that scholars all say he was a liar.
There is a supportive narration to it; from Abu Dam'rah: Hârun b. Musa Al-Far'wî, but this route is not the one there can be joy for because Al-Imâm Adh-Dhahabi in Mîzânul-'Itidâl mentioned this hadîth from him then he said: It is reprehensible; it came from Ibn Abbâs in the report of Ibn Mâjah and Ibn Abi Aasim in As-Sunnah but there two unknown persons there: Abu Zayd and Abul-Mughîrah; the duo are specifically unknown (maj'huul 'ayn) thus the hadîth via this route is weak.' It is on this reason we retain it for its benefit not as a proof.
Adapted from: My Sincere Advice to Women under the Following Question: Mention something about the excellence of the Ahlul-Bayt (members of the family of the Prophet); and explain, who oppose the Ahlul-Bayt: The Shia or the Ahlus-Sunnah?
Tranlator's Note: The foregoing are just some of the minor crimes of the Shia, if their revilement of the Companions is removed. Insha Allaah, further articles are coming that will really show many other crimes of the Shia Sect that even reach the level of Kufr (disbelief) namely the view of a sub-sect of them that Alee bn Abee Taalib - may Allaah be pleased with him - is Allaah's incarnate; this is the view of the Nusayriyyah Sect of the Shia.