Some Crimes of the Shia Sect

Saturday 17-Nov-2018, 10:03AM / 226



Praise to Allāh 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:

"…Allāh 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-Ahzāb: 33].

May the peace and benediction be upon our Prophet, Muhammad, his members of the family and all his Companions.

To proceed:

Al-Imām Muslim b. Al-Hajjaaj said [15/179, if read with its Shar'h by Al-Imām An-Nawawi: Zuhayr b. Har'b and Shujaa' b. Makhlad both narrated to me from Ibn Ulayyah. Zuhayr said: Ismā'īl b. Ibrāhīm narrated to us, he said Abu Hayyān narrated to me, he said Yazīd b. Hayyān 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 Allāh, 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 Allāh.' He said: 'O son of my uncle; by Allāh, I have become old and my lifespan is prolonged and I have forgotten some of what I used to memorize from the Messengers of Allāh (Sallallāhu 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 Allāh (Sallallāhu alayhi wa sallam) stood among us one day giving us a talk at a stream called Khamman – which is situated between Makkah and Madīnah; he praised Allāh 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 Allāh, there is in it guidance and light, take the Book of Allāh and hold unto it.'

The Prophet (Sallallāhu alayhi wa sallam) went on praising Allāh'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 Alī, the Family of Uqayl, the Family of Ja'far, the Family of Abbās.' He said: 'All these people cannot be given Sadaqah?' He replied: 'Yes.'

Al-Imām Al-Bukhāri said [6/408]: Qays b. Hafs and Mūsa Ibn Ismā'īl narrated to us; they both said: Abdul-Waahid b. Ziyād narrated to us, he said Abu Far'wah Muslim b. Sālim Al-Hamdānī narrated to us, he said: Abdullāh b. 'Īsa 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 Allāh (Sallallāhu alayhi wa sallam): 'O Messenger of Allāh, how do we make Salāh upon you and the members of your family for Allāh has taught us how to make Salām upon you? He said:

'Say: Allāhumma Salli alā Muhammadin Wa Alā Aali Muhammadin Kamā Salayta Alā Ibrāhim Wa Alā Aali Ibrāhim, Innaka Hamīdun Majīd. Allahumma Bārik Alā Muhammadin Wa Alā Aali Muhammadin Kamā Bārakta Alā Ibrāhim Wa Alā Aali Ibrāhīm, Innaka Hamīdun Majīd.
[Meaning: 'O Allāh pour benediction on Muhammad and on the family of Muhammad as You poured benediction on Ibrahim and family of Ibrahim indeed You are full of Praise and Honour. O Allāh pour blessing on Muhammad and family of Muhammad as You poured blessing on Ibrahim and family of Ibrahim, indeed You are full of Praise and Honour'].'

This hadīth shows one of their virtues because the Prophet (Sallallāhu alayhi wa sallam) mentioned benediction on himself then on his family after him; and out of their lofty status, the Prophet (Sallallāhu alayhi wa sallam) forbade that they should eat from Sadaqah.

Al-Imām Muslim said [2/752]: Abdullah b. Muhammad b. As'mā Ad-Duba'iyy narrated to me, he said Juwairiyyah narrated to us from Mālik from Az-Zuhrī: That Abdullāh b. Abdillāh Ibn Naufal b. Al-Hārith b. Abdil-Muttalib narrated to him: That Abdul-Muttalib b. Rabī'ah b. Al-Hārith narrated to him; he said: Rabī'ah b. Al-Hārith and Al-Abbās b. Abdul-Muttalib met and they both said: 'If we could send these two lads (me and Al-Fadl b. Abbās) to the Messengers of Allāh (Sallallāhu 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 Alī b. Abi Tālib arrived and he stood over them, then they mentioned the matter to him. Alī b. Abi Tālib said: 'Do not do that; by Allāh he would not do it.' Then Rabī'ah b. Al-Hārith stood up to him and said: 'By Allāh, you have not done this to us except out of jealousy against us; by Allāh you earned the favour of being the son-in-law of the Messenger of Allāh and we did not covet that from you.' Alī said: 'Send both of them.' Then they went and Alī reclined. He said: 'When the Messenger of Allāh (Sallallāhu 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 Allāh, 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 Nikāh 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 (Sallallāhu 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-Bukhāri said [6/183]: Muhammad b. Bashār narrated to us, he said Ghandar narrated to us, he said Shu'bah narrated to us, from Muhammad b. Ziyād from Abu Hurairah that Al-Hasan b. Abi Tālib took a date from among dates for Sadaqah and put it in his mouth then the Prophet (Sallallāhu alayhi wa sallam) said in Persian:

'Kikh, Kikh; don't you know that we do not eat from Sadaqah.'[1]

Muslim said [2/752]: Yahyā b. Yahyā narrated to us, he said Waqī' told us from Sufyān from Mansuur from Talhah b. Mussarif from Anas b. Mālik: That the Prophet (Sallallāhu alayhi wa sallam) found a date, then he said:

'If not that it might have been from charity, I would have eaten it.' Al-Imām Ahmad said [2/476]: Waqī' narrated to us from Muhammad b. Ziyād from Abu Hurairah: That the Prophet (Sallallāhu alayhi wa sallam) saw Al-Hasan b. Alī take a date from dates of Sadaqah, and he (Al-Hasan) put it in his mouth thus the Prophet (Sallallāhu 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 Allāh your love is compulsory from Allāh in the Qur'ān that He revealed. It suffices you from greatness of power that whoever does not make benedictions on you will not have Salat.[2]

My father said in Ar-Risālah Al-Wāzi'ah Lil-Mu'tadīn (p.343): That people can be categorized into three with respect to the family of the Messenger of Allāh (Sallallāhu 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 Sharī'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 (Sallallāhu alayhi wa sallam) said as it has come in Sahīh Muslim (2/666) in the hadīth of Abu Al-Hayāj who said: Aliyy b. Abi Taalib: Won't I deputize you on what the Messenger of Allāh (Sallallāhu 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.'[3]

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 (Sallallāhu alayhi wa sallam) said as it has come in Sahīh Al-Bukhāri [13/241] in the hadīth of Mālik b. Al-Huwayrith (may Allāh be pleased with him):

'Pray as you have seen me pray.'

They do not pray as the Prophet (Sallallāhu alayhi wa sallam) used to pray. Among their different manners of observing Salāh are:

One: They do not raise their hands in the Takbīrāt; some of the only raise their hands in the first Takbīrah only.

Two: They do not place the right hands over the left hands.

Three: They abandon saying Amīn in Salāh.

Four: they do not say the Tashahud which the Prophet (Sallallāhu alayhi wa sallam) say; they only used to say: Bismillāh Wa billāh Wal-Hamdulillāh, Wal-As'mā Al-Husanā Kullu-ha Lillah, Ash'hadu Anlā Ilā-ha Illa Allāh, Wahda-hu Lā Shareeka La-hu, Wa Ash'adu Anna Muhammadan Ab'du-hu Wa Rasuulu-hu
[Meaning: 'In the Name of Allāh, by Allāh. All praise to Allāh, all Beautiful Names are Allāh's, I testify that there is none worthy of worship except Allāh, He is One He has no partner, and I testify that Muhammad is His slave and Messenger.']

The proofs that all those are in contradiction of the Sunnah are as follow:

a. The first hadīth is on the issue of raising the two hands when saying the Takbīr: Al-Imām Al-Bukhāri said [2/218]: The Chapter of raising the Two Hands Simultaneously When Saying the First Takbīrah with the Opening Supplication: Abdullah b. Maslamah narrated to us from Mālik from Ibn Shihāb from Sālim b. Abdullāh from his father: That the Messenger of Allāh (Sallallāhu alayhi wa sallam) used to raise his two hands to the level of the shoulders whenever he began his Salāh, said the Takbīrah for the rukū' and when he rose from the rukuu' and he would say at that point: 'Sami' Allāhu Liman Hamida-h rabbanaa Wa lakal-hamd [Allāh hears whomever praises Him; our Lord the praise is Yours]; and he would not do that at Sujūd.

b. The second hadīth is on placing the right hand over the left hand in Salāh: He said [2/224]: Abdullāh b. Maslama narrated to us from Mālik from Abu Hāzim from Sahl b. Sa'd who said: People used to command that one should place his right hand over his left arm in the Salāh. Abu Hāzim said: 'I do not know it except that he attributed that to the Prophet.' Ismā'īl said: That was attributed to the Prophet.' He did not say: 'he attributed that…'

c. The third hadīth is also on the issue of placing the right hand on the left hand in Salāh, and raising the hand at saying the Takbīr : Al-Imām Muslim said [1/301]: Zuhayr b. Har'b narrated to us, he said Affān narrated to us, he said Hammām narrated to us, he said Muhammad b. Juhādah narrated to us, he said Abdul-Jabbār b. Wāil narrated to me, from Al'qamah b. Wāil and a Maula of them that they narrated to him from his father, Wāil b. Hujr (may Allāh be pleased with him): That he saw the Prophet (Sallallāhu alayhi wa sallam) raise his hand when he entered into Salāh. Then Hammām said Allāhu-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 rukū'), he brought out his hands from the cloth then raised them then said Allāhu-Akbar and went to bow. When he said Samia Allāhu Liman Hamida-h, he raised his two hands; and when he went to prostration he did so between his two palms.

d. The fourth hadīth is on the issue of saying the Aameen aloud, and the permissibility of both the Imām and those behind him to say it loud.

Al-Imām Al-Bukhāri said [2/262]: Abdullāh b. Yūsuf said: Al-Layth told us from Ibn Shihāb from Sa'īd b. Al-Musayyab and Abu Salmah b. AbdurRahman that they told him from Abu Hurairah (may Allāh be pleased with him) that the Prophet (Sallallāhu alayhi wa sallam) said: 'When the Imām says A-a-m-e-e-n (in Salāh) you too say so; verily whoever's Amin coincides with that of the angels will have his past sins forgiven.'

Ibn Shihāb said: The Messenger of Allāh (Sallallāhu alayhi wa sallam) used to say: 'A-a-m-e-e-n.' Muslim reported it [1/307].

e. The fifth hadīth is also on the obligation [4] of saying A-a-m-e-e-n in Salāh:

Al-Imām Al-Bukhāri said: Abdullāh b. Mas'lamah narrated from Mālik from Sumayy Maula Abu Bakr from Abu Sālih As-Sammān from Abu Hurairah: That the Messenger of Allāh said:

'When the Imām says: Ghayril-Maghdūbi 'Alayhim Wa Lād-Dālin [...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, Allāh 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 hadīth is on the excellence of saying Amin.

Al-Imām Al-Bukhāri said [2/266]: The Chapter of the Excellence of Saying Amin: Abdullāh b. Yūsuf narrated to us, he said Mālik told us from Ibn Az-Zinaad from Al-'Araj from Abu Hurairah (may Allāh be pleased with him): That the Messenger of Allāh (Sallallāhu 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-Zinād.

Thus the Shia reject this excellent act.

g. The seventh hadīth is on the obligation of Tashahhud in Salāh:

Al-Imām Al-Bukhāri said [2/311]: Abu Nu'aym narrated to us: he said Al-'Amash narrated to us from Shaqīq b. Salamah, he said Abdullāh said: Whenever we observed Salāh behind the Prophet (Sallallāhu alayhi wa sallam), we would say: As-Salām Alas Jibrīl Wa Mikāīl, As-Salām Alā Fulān wa Fulaan [Meaning: 'Peace on Jibrīl and Mikāīl; peace on so-and-so']. Then the Messenger of Allāh (Sallallāhu alayhi wa sallam) turned to us and said:

'Allāh is As-Salām, whenever any of you observes Salāh let him say:

At-Tahiyyatu Lillāh Was-Salawāt Wat-Tayyibāt, As-Salām Alayk Ayyu'an-Nabiyy Wa rahmatullāh wa barakātu-hu, As-Salām alay'inā Wa alā Ibādillahis-Sālihīn
[meaning: 'Greetings to Allāh, goodness and benedictions; peace unto you O Prophet and Allāh's Mercy and blessing; peace unto us and unto the righteous slaves of Allāh'] , when you say that, it will reach all righteous slave of Allāh in the heavens and earth; Ash'hadu an lā-illā-ha illā-Allāh Wa anna Muhammadan rasūlu-Llāh [Meaning: 'I testify that there is no deity worthy of worship except Allāh and I testify that Muhammad is His slave and Messenger].'

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 hadīth is also on the issue of Tashahhud. Al-Imām Muslim said [1/302]: Qutaybah b. Sa'īd narrated to us, he said Layth narrated to us. Also Muhammad b. Rum'h b. Al-Muhājir narrated to us, he said Al-Layth told us from Abu Az-Zubayr from Sa'īd b. Jubayr from Taawus from Ibn Abbās (may Allāh be pleased with him): That he said: the Messenger of Allāh (Sallallāhu alayhi wa sallam) used to teach us Tashahhud as he would teach us the Sūrah of the Qur'ān; he used to say:

At-Tahiyyatul-Mubārakah As-Salawāt At-Tayyibāt Lillāh, As-Salām Alayk Ayyu'an-Nabiyy Wa rahmatullāh wa barakātu-hu, As-Salām alay'inā Wa alā Ibādillahis-Sālihīn Ash'hadu an lā-ilā-ha illā-Allāh Wa anna Muhammadan rasūlu-Llāh
[meaning: 'Greetings, goodness and benedictions to Allāh; peace unto you O Prophet and Allāh's Mercy and blessing; peace unto us and unto the righteous slaves of Allāh. I testify that there is no deity worthy of worship except Allāh and I testify that Muhammad is His Messenger'].

3. The Prophet (Sallallāhu alayhi wa sallam) said, as it has come in Sahīh Muslim [1/289], in the hadīth of Umar b. Al-Khattāb (may Allāh be pleased with him):

'Whenever the Muādhin says: Allāhu-Akbar Allāhu-Akbar [Allāh is the Most Great! Allāh is the Most Great!] and each of you says: Allāhu-Akbar Allāhu-Akbar. And the Muādhin says: Ash'hadu an lā-ilā-ha illā-Allāh [I testify that there is no deity worthy of worship except Allāh], you say: Ash'hadu an lā-ilā-ha illā-Allāh. And when he says: Ash'hadu anna Muhammadan rasūlu-Llāh [I testify that Muhammad is His Messenger]. Then he says: Hayya 'Alās-Salāh [It is time for prayer], you say: Laula wa lā quwwata illā billāh [there is no power nor might except by Allāh]. And when he says: Hayya 'Alāl-Falāh [it is time for success], you say: Laula wa laa quwwata illā billāh. Then when he says: Allāhu-Akbar Allāhu-Akbar, you say: Allāhu-Akbar Allāhu-Akbar. Then when he says: Lā illā-ha illā-Allāh; he too says: Lā ilā-ha illā-Allāh from his heart he will enter Jannah.'

The Prophet (Sallallāhu alayhi wa sallam) did not mention Hayya 'Alā Khairil-'Amal [it is time for the best deed]; (mentioning) it is Bid'ah; there is no authority from Allāh over it. But the Shia continue to utter this Bid'ah.

And there are some callers to prayers who change the wordings of the Adhān such as saying: Allāhu-Akbaar; this is an error, what is correct is to say: Allāhu-Akbar!

Also some do say: Hayya 'Alaas-Saalaat, this is another mistake; what is correct is to say: Hayya 'Alas-Salāh.

They also say: Laa Eelaa-ha illā-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: Lā Ilā-ha illā-Llāh.

See errors the callers to prayer commit in the book, Al-Adhān written by Ash-Shaykh Abu Hātim Usāmah b. Abdil-Latīf Al-Qūsi, may Allāh return him to the path of truth and correctness.

4. The Prophet (Sallallāhu alayhi wa sallam) said, as it has come in Sahīh Muslim, in the hadīth of Abdullāh b. Amr b. Al-Aas (may Allāh be pleased with both):

'When you hear the Muādhin, say the like of what he says then ask for benediction for me. Indeed whoever makes benediction for me one time, Allāh will make it for him ten times. Then ask Allāh to grant me the Wasīlah; this is a position in Jannah…'

But our Prophet (Sallallāhu alayhi wa sallam) did not command us to say it loud.

Some of them however used to say the benediction on the Prophet (Sallallāhu alayhi wa sallam) loud, so also are the rest of the supplications.

Saying the supplications loud after the Adhān has been made is a Bid'ah because it opposes the guidance of our Prophet, Muhammad (Sallallāhu alayhi wa sallam).

5. The Prophet (Sallallāhu alayhi wa sallam) said, as it has come in the Sahīhayn, in the hadīth of Umar (may Allāh 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 (Sallallāhu alayhi wa sallam) also said, as it has come in the Sahīhayn, in the hadīth of Sahl b. Sa'd (may Allāh be pleased with him):

'People will not cease to attain goodness so far they continue to break their fast on time.'[5]

The Shia delay the breaking of fast; this is extremism in the religion. The Prophet (Sallallāhu alayhi wa sallam) said, as it has come in Sahīh Muslim, in the hadīth of Ibn Mas'ūd:

'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 Dāwud reported in his Sunan [1/718], in the hadīth of Abu Hurairah (may Allāh be pleased with him): That the Prophet (Sallallāhu 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 (Sallallāhu alayhi wa sallam) forbade going to soothsayers, as it has come in Sahīh Muslim [4/1748], in the hadīth of Muāwiyah 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 (Sallallāhu alayhi wa sallam) said, as it is in Sahīhayn, in the hadīth of Abu Sa'īd Al-Khudrī:

'Do not revile my Companions.'

The Shia revile the Companions of the Messenger of Allāh (Sallallāhu alayhi wa sallam) whom reviling them is forbidden because our Prophet, Muhammad, forbade from reviling them.

8. They do not have the belief that Allāh is up sitting on His Throne.

9. They do not establish (the Attributes) which Allāh establishes for Himself in His Book or in the Sunnah of His Prophet, Muhammad (Sallallāhu 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 (Sallallāhu alayhi wa sallam); they used to say: Fātimah is error-free so also Alī and the two Hasans; this is belief is nonsensical.

12. Thier love for innovated practices; Allāh the Blessed and Mighty said:

"And indeed Iblīs did prove true his thought about them, and they followed him, All except a group of true believers (in the Oneness of Allāh)." [Saba': 20]

And Allāh 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 Allāh and that they should quit these innovated practices which have no authority from Allāh. Indeed the truest speech is the Book (of Allāh), and the best of guidance is the guidance of Muhammad (Sallallāhu alayhi wa sallam).

It has come authentically in the Sahīhayn, in the hadīth of Āishah: That the Prophet (Sallallāhu 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 (Sallallāhu alayhi wa sallam) that he said: 'Indeed Allāh veils (granting of) repentance from all innovators until they quit their innovation.'[6]

Bid'ah (innovation) is an allurement from Shaytān the outcast.

Allāh the Mighty has said:

"[Iblīs said: "By your Might, then I will surely mislead them all. "Except your chosen slaves amongst them (faithful, obedient, true believers of Islāmic Monotheism)." (Allāh) said: "The Truth is, and the Truth I say, that I will fill Hell with you [Iblīs] and those of them (mankind) that follow you, together." [Sād: 82-85].

All these innovations, by the Leave of Allāh, are going to cease; Allāh the Majestic and the Most High has said:

"And say: "Truth (i.e. Islāmic Monotheism or this Qur'ān or Jihād against polytheists) has come and Bātil (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! Bātil is ever bound to vanish." [Al-Isrā: 81].

And He said:

"Nay, we fling (send down) the Truth (this Qur'ān) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished..." [Al-Anbiyā: 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 Shaytān which he gathered. O people, do they have in their Bid'ah a jurist or an Imām that they follow? Like Sufyān 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 Islām – 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 Allāh the Mighty to grant all innovators the chance to return to the Book (of Allāh) and the Sunnah (of His Messenger (Sallallāhu alayhi wa sallam)); and I ask Him the Majestic and Mighty to guide us all to the right path.

Endnotes:

[1] Muslim reported it [2/751]; he said: 'Ubaydullah b. Muādh Al-Anbāri narrated to us...' then the chain went back to Abu Hurairah. He said: Al-Hasan b. Alī took a date from dates of charity and put it in her mouth then the Messenger of Allāh (Sallallāhu alayhi wa sallam) said: 'Kikh, Kikh; throw it away, don't you know that we don't eat from charity?'

[2] The couplet was composed by Al-Imām Ash-Shāfi'yy as it has come in Al-Kawākib Ad-Duriyyah. The sister, Ummu Shu'ayb Al-Wādi'yyah – may Allāh preserve her – has written a book on the virtues of the Ahlul-Bayt.

[3] Muslim reported it in his Sahīh on the authority of Jābir who said: 'The Messenger of Allāh (Sallallāhu alayhi wa sallam) forbade that grave should be cemented.' That is, that it should not be whitened with plastering.

[4]That is, with respect to the person following the Imam in Salāh; that is indicated in the hadīth with us. As for the Imām and a person observing Salāh 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 Imām 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 Imām, the person praying behind the Imām and the person praying alone.

[5] Al-Hāfidh Ibn Hajar said in Fat'hul-Bāri (4/199): Ibn Daqīq Al-Īd said: there is in this hadīth 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 Adhān 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 Adhān 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. Allāh Suffices as the Source of strength.' End of quote.

[6]It is in the hadīth of Anas reported in Ibn Abi Aasim's As-Sunnah [vol.1 no: 37]; there is Muhammad b. AbdurRahman Al-Qushayrī in the chain, he is a very weak person. It is said in Taqrībut-Tahdhīb that scholars all say he was a liar.

There is a supportive narration to it; from Abu Dam'rah: Hārun b. Musa Al-Far'wī, but this route is not the one there can be joy for because Al-Imām Adh-Dhahabi in Mīzānul-'Itidāl mentioned this hadīth from him then he said: It is reprehensible; it came from Ibn Abbās in the report of Ibn Mājah and Ibn Abi Aasim in As-Sunnah but there two unknown persons there: Abu Zayd and Abul-Mughīrah; the duo are specifically unknown (maj'huul 'ayn) thus the hadīth 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.