By: Umm ?Abdill?h al-W?di�yyah - may Allaah preserve her
Posted: Dhul-Qa'dah 9, 1433, (24 September, 2012)

Praise to All�h 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:

"�All�h wishes only to remove Ar�Rijs (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-Ahz�b: 33].

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

To proceed:

Al-Im�m Muslim b. Al-Hajjaaj said [15/179, if read with its Shar'h by Al-Im�m An-Nawawi: Zuhayr b. Har'b and Shujaa' b. Makhlad both narrated to me from Ibn Ulayyah. Zuhayr said: Ism�'�l b. Ibr�h�m narrated to us, he said Abu Hayy�n narrated to me, he said Yaz�d b. Hayy�n 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 All�h, 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 All�h.' He said: 'O son of my uncle; by All�h, I have become old and my lifespan is prolonged and I have forgotten some of what I used to memorize from the Messengers of All�h (Sallall�hu 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 All�h (Sallall�hu alayhi wa sallam) stood among us one day giving us a talk at a stream called Khamman � which is situated between Makkah and Mad�nah; he praised All�h 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 All�h, there is in it guidance and light, take the Book of All�h and hold unto it.'

The Prophet (Sallall�hu alayhi wa sallam) went on praising All�h'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 Al�, the Family of Uqayl, the Family of Ja'far, the Family of Abb�s.' He said: 'All these people cannot be given Sadaqah?' He replied: 'Yes.'

Al-Im�m Al-Bukh�ri said [6/408]: Qays b. Hafs and M�sa Ibn Ism�'�l narrated to us; they both said: Abdul-Waahid b. Ziy�d narrated to us, he said Abu Far'wah Muslim b. S�lim Al-Hamd�n� narrated to us, he said: Abdull�h b. '�sa 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 All�h (Sallall�hu alayhi wa sallam): 'O Messenger of All�h, how do we make Sal�h upon you and the members of your family for All�h has taught us how to make Sal�m upon you? He said:

'Say: All�humma Salli al� Muhammadin Wa Al� Aali Muhammadin Kam� Salayta Al� Ibr�him Wa Al� Aali Ibr�him, Innaka Ham�dun Maj�d. Allahumma B�rik Al� Muhammadin Wa Al� Aali Muhammadin Kam� B�rakta Al� Ibr�him Wa Al� Aali Ibr�h�m, Innaka Ham�dun Maj�d.
[Meaning: 'O All�h 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 All�h 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 had�th shows one of their virtues because the Prophet (Sallall�hu alayhi wa sallam) mentioned benediction on himself then on his family after him; and out of their lofty status, the Prophet (Sallall�hu alayhi wa sallam) forbade that they should eat from Sadaqah.

Al-Im�m Muslim said [2/752]: Abdullah b. Muhammad b. As'm� Ad-Duba'iyy narrated to me, he said Juwairiyyah narrated to us from M�lik from Az-Zuhr�: That Abdull�h b. Abdill�h Ibn Naufal b. Al-H�rith b. Abdil-Muttalib narrated to him: That Abdul-Muttalib b. Rab�'ah b. Al-H�rith narrated to him; he said: Rab�'ah b. Al-H�rith and Al-Abb�s b. Abdul-Muttalib met and they both said: 'If we could send these two lads (me and Al-Fadl b. Abb�s) to the Messengers of All�h (Sallall�hu 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 Al� b. Abi T�lib arrived and he stood over them, then they mentioned the matter to him. Al� b. Abi T�lib said: 'Do not do that; by All�h he would not do it.' Then Rab�'ah b. Al-H�rith stood up to him and said: 'By All�h, you have not done this to us except out of jealousy against us; by All�h you earned the favour of being the son-in-law of the Messenger of All�h and we did not covet that from you.' Al� said: 'Send both of them.' Then they went and Al� reclined. He said: 'When the Messenger of All�h (Sallall�hu 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 All�h, 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 Nik�h 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 (Sallall�hu 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-Bukh�ri said [6/183]: Muhammad b. Bash�r narrated to us, he said Ghandar narrated to us, he said Shu'bah narrated to us, from Muhammad b. Ziy�d from Abu Hurairah that Al-Hasan b. Abi T�lib took a date from among dates for Sadaqah and put it in his mouth then the Prophet (Sallall�hu alayhi wa sallam) said in Persian:

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

Muslim said [2/752]: Yahy� b. Yahy� narrated to us, he said Waq�' told us from Sufy�n from Mansuur from Talhah b. Mussarif from Anas b. M�lik: That the Prophet (Sallall�hu alayhi wa sallam) found a date, then he said:

'If not that it might have been from charity, I would have eaten it.' Al-Im�m Ahmad said [2/476]: Waq�' narrated to us from Muhammad b. Ziy�d from Abu Hurairah: That the Prophet (Sallall�hu alayhi wa sallam) saw Al-Hasan b. Al� take a date from dates of Sadaqah, and he (Al-Hasan) put it in his mouth thus the Prophet (Sallall�hu 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 All�h your love is compulsory from All�h in the Qur'�n 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-Ris�lah Al-W�zi'ah Lil-Mu'tad�n (p.343): That people can be categorized into three with respect to the family of the Messenger of All�h (Sallall�hu 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 Shar�'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 (Sallall�hu alayhi wa sallam) said as it has come in Sah�h Muslim (2/666) in the had�th of Abu Al-Hay�j who said: Aliyy b. Abi Taalib: Won't I deputize you on what the Messenger of All�h (Sallall�hu 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 (Sallall�hu alayhi wa sallam) said as it has come in Sah�h Al-Bukh�ri [13/241] in the had�th of M�lik b. Al-Huwayrith (may All�h be pleased with him):

'Pray as you have seen me pray.'

They do not pray as the Prophet (Sallall�hu alayhi wa sallam) used to pray. Among their different manners of observing Sal�h are:

One: They do not raise their hands in the Takb�r�t; some of the only raise their hands in the first Takb�rah only.

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

Three: They abandon saying Am�n in Sal�h.

Four: they do not say the Tashahud which the Prophet (Sallall�hu alayhi wa sallam) say; they only used to say: Bismill�h Wa bill�h Wal-Hamdulill�h, Wal-As'm� Al-Husan� Kullu-ha Lillah, Ash'hadu Anl� Il�-ha Illa All�h, Wahda-hu L� Shareeka La-hu, Wa Ash'adu Anna Muhammadan Ab'du-hu Wa Rasuulu-hu
[Meaning: 'In the Name of All�h, by All�h. All praise to All�h, all Beautiful Names are All�h's, I testify that there is none worthy of worship except All�h, 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 had�th is on the issue of raising the two hands when saying the Takb�r: Al-Im�m Al-Bukh�ri said [2/218]: The Chapter of raising the Two Hands Simultaneously When Saying the First Takb�rah with the Opening Supplication: Abdullah b. Maslamah narrated to us from M�lik from Ibn Shih�b from S�lim b. Abdull�h from his father: That the Messenger of All�h (Sallall�hu alayhi wa sallam) used to raise his two hands to the level of the shoulders whenever he began his Sal�h, said the Takb�rah for the ruk�' and when he rose from the rukuu' and he would say at that point: 'Sami' All�hu Liman Hamida-h rabbanaa Wa lakal-hamd [All�h hears whomever praises Him; our Lord the praise is Yours]; and he would not do that at Suj�d.

b. The second had�th is on placing the right hand over the left hand in Sal�h: He said [2/224]: Abdull�h b. Maslama narrated to us from M�lik from Abu H�zim from Sahl b. Sa'd who said: People used to command that one should place his right hand over his left arm in the Sal�h. Abu H�zim said: 'I do not know it except that he attributed that to the Prophet.' Ism�'�l said: That was attributed to the Prophet.' He did not say: 'he attributed that�'

c. The third had�th is also on the issue of placing the right hand on the left hand in Sal�h, and raising the hand at saying the Takb�r : Al-Im�m Muslim said [1/301]: Zuhayr b. Har'b narrated to us, he said Aff�n narrated to us, he said Hamm�m narrated to us, he said Muhammad b. Juh�dah narrated to us, he said Abdul-Jabb�r b. W�il narrated to me, from Al'qamah b. W�il and a Maula of them that they narrated to him from his father, W�il b. Hujr (may All�h be pleased with him): That he saw the Prophet (Sallall�hu alayhi wa sallam) raise his hand when he entered into Sal�h. Then Hamm�m said All�hu-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 ruk�'), he brought out his hands from the cloth then raised them then said All�hu-Akbar and went to bow. When he said Samia All�hu Liman Hamida-h, he raised his two hands; and when he went to prostration he did so between his two palms.

d. The fourth had�th is on the issue of saying the Aameen aloud, and the permissibility of both the Im�m and those behind him to say it loud.

Al-Im�m Al-Bukh�ri said [2/262]: Abdull�h b. Y�suf said: Al-Layth told us from Ibn Shih�b from Sa'�d b. Al-Musayyab and Abu Salmah b. AbdurRahman that they told him from Abu Hurairah (may All�h be pleased with him) that the Prophet (Sallall�hu alayhi wa sallam) said: 'When the Im�m says A-a-m-e-e-n (in Sal�h) you too say so; verily whoever's Amin coincides with that of the angels will have his past sins forgiven.'

Ibn Shih�b said: The Messenger of All�h (Sallall�hu alayhi wa sallam) used to say: 'A-a-m-e-e-n.' Muslim reported it [1/307].

e. The fifth had�th is also on the obligation [4] of saying A-a-m-e-e-n in Sal�h:

Al-Im�m Al-Bukh�ri said: Abdull�h b. Mas'lamah narrated from M�lik from Sumayy Maula Abu Bakr from Abu S�lih As-Samm�n from Abu Hurairah: That the Messenger of All�h said:

'When the Im�m says: Ghayril-Maghd�bi 'Alayhim Wa L�d-D�lin [...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, All�h 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 had�th is on the excellence of saying Amin.

Al-Im�m Al-Bukh�ri said [2/266]: The Chapter of the Excellence of Saying Amin: Abdull�h b. Y�suf narrated to us, he said M�lik told us from Ibn Az-Zinaad from Al-'Araj from Abu Hurairah (may All�h be pleased with him): That the Messenger of All�h (Sallall�hu 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-Zin�d.

Thus the Shia reject this excellent act.

g. The seventh had�th is on the obligation of Tashahhud in Sal�h:

Al-Im�m Al-Bukh�ri said [2/311]: Abu Nu'aym narrated to us: he said Al-'Amash narrated to us from Shaq�q b. Salamah, he said Abdull�h said: Whenever we observed Sal�h behind the Prophet (Sallall�hu alayhi wa sallam), we would say: As-Sal�m Alas Jibr�l Wa Mik��l, As-Sal�m Al� Ful�n wa Fulaan [Meaning: 'Peace on Jibr�l and Mik��l; peace on so-and-so']. Then the Messenger of All�h (Sallall�hu alayhi wa sallam) turned to us and said:

'All�h is As-Sal�m, whenever any of you observes Sal�h let him say:

At-Tahiyyatu Lill�h Was-Salaw�t Wat-Tayyib�t, As-Sal�m Alayk Ayyu'an-Nabiyy Wa rahmatull�h wa barak�tu-hu, As-Sal�m alay'in� Wa al� Ib�dillahis-S�lih�n
[meaning: 'Greetings to All�h, goodness and benedictions; peace unto you O Prophet and All�h's Mercy and blessing; peace unto us and unto the righteous slaves of All�h'] , when you say that, it will reach all righteous slave of All�h in the heavens and earth; Ash'hadu an l�-ill�-ha ill�-All�h Wa anna Muhammadan ras�lu-Ll�h [Meaning: 'I testify that there is no deity worthy of worship except All�h 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 had�th is also on the issue of Tashahhud. Al-Im�m Muslim said [1/302]: Qutaybah b. Sa'�d narrated to us, he said Layth narrated to us. Also Muhammad b. Rum'h b. Al-Muh�jir narrated to us, he said Al-Layth told us from Abu Az-Zubayr from Sa'�d b. Jubayr from Taawus from Ibn Abb�s (may All�h be pleased with him): That he said: the Messenger of All�h (Sallall�hu alayhi wa sallam) used to teach us Tashahhud as he would teach us the S�rah of the Qur'�n; he used to say:

At-Tahiyyatul-Mub�rakah As-Salaw�t At-Tayyib�t Lill�h, As-Sal�m Alayk Ayyu'an-Nabiyy Wa rahmatull�h wa barak�tu-hu, As-Sal�m alay'in� Wa al� Ib�dillahis-S�lih�n Ash'hadu an l�-il�-ha ill�-All�h Wa anna Muhammadan ras�lu-Ll�h
[meaning: 'Greetings, goodness and benedictions to All�h; peace unto you O Prophet and All�h's Mercy and blessing; peace unto us and unto the righteous slaves of All�h. I testify that there is no deity worthy of worship except All�h and I testify that Muhammad is His Messenger'].

3. The Prophet (Sallall�hu alayhi wa sallam) said, as it has come in Sah�h Muslim [1/289], in the had�th of Umar b. Al-Khatt�b (may All�h be pleased with him):

'Whenever the Mu�dhin says: All�hu-Akbar All�hu-Akbar [All�h is the Most Great! All�h is the Most Great!] and each of you says: All�hu-Akbar All�hu-Akbar. And the Mu�dhin says: Ash'hadu an l�-il�-ha ill�-All�h [I testify that there is no deity worthy of worship except All�h], you say: Ash'hadu an l�-il�-ha ill�-All�h. And when he says: Ash'hadu anna Muhammadan ras�lu-Ll�h [I testify that Muhammad is His Messenger]. Then he says: Hayya 'Al�s-Sal�h [It is time for prayer], you say: Laula wa l� quwwata ill� bill�h [there is no power nor might except by All�h]. And when he says: Hayya 'Al�l-Fal�h [it is time for success], you say: Laula wa laa quwwata ill� bill�h. Then when he says: All�hu-Akbar All�hu-Akbar, you say: All�hu-Akbar All�hu-Akbar. Then when he says: L� ill�-ha ill�-All�h; he too says: L� il�-ha ill�-All�h from his heart he will enter Jannah.'

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

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

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

They also say: Laa Eelaa-ha ill�-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: L� Il�-ha ill�-Ll�h.

See errors the callers to prayer commit in the book, Al-Adh�n written by Ash-Shaykh Abu H�tim Us�mah b. Abdil-Lat�f Al-Q�si, may All�h return him to the path of truth and correctness.

4. The Prophet (Sallall�hu alayhi wa sallam) said, as it has come in Sah�h Muslim, in the had�th of Abdull�h b. Amr b. Al-Aas (may All�h be pleased with both):

'When you hear the Mu�dhin, say the like of what he says then ask for benediction for me. Indeed whoever makes benediction for me one time, All�h will make it for him ten times. Then ask All�h to grant me the Was�lah; this is a position in Jannah�'

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

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

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

5. The Prophet (Sallall�hu alayhi wa sallam) said, as it has come in the Sah�hayn, in the had�th of Umar (may All�h 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 (Sallall�hu alayhi wa sallam) also said, as it has come in the Sah�hayn, in the had�th of Sahl b. Sa'd (may All�h 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 (Sallall�hu alayhi wa sallam) said, as it has come in Sah�h Muslim, in the had�th of Ibn Mas'�d:

'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 D�wud reported in his Sunan [1/718], in the had�th of Abu Hurairah (may All�h be pleased with him): That the Prophet (Sallall�hu 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 (Sallall�hu alayhi wa sallam) forbade going to soothsayers, as it has come in Sah�h Muslim [4/1748], in the had�th of Mu�wiyah 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 (Sallall�hu alayhi wa sallam) said, as it is in Sah�hayn, in the had�th of Abu Sa'�d Al-Khudr�:

'Do not revile my Companions.'

The Shia revile the Companions of the Messenger of All�h (Sallall�hu alayhi wa sallam) whom reviling them is forbidden because our Prophet, Muhammad, forbade from reviling them.

8. They do not have the belief that All�h is up sitting on His Throne.

9. They do not establish (the Attributes) which All�h establishes for Himself in His Book or in the Sunnah of His Prophet, Muhammad (Sallall�hu 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 (Sallall�hu alayhi wa sallam); they used to say: F�timah is error-free so also Al� and the two Hasans; this is belief is nonsensical.

12. Thier love for innovated practices; All�h the Blessed and Mighty said:

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

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

It has come authentically in the Sah�hayn, in the had�th of �ishah: That the Prophet (Sallall�hu 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 (Sallall�hu alayhi wa sallam) that he said: 'Indeed All�h veils (granting of) repentance from all innovators until they quit their innovation.'[6]

Bid'ah (innovation) is an allurement from Shayt�n the outcast.

All�h the Mighty has said:

"[Ibl�s said: "By your Might, then I will surely mislead them all. "Except your chosen slaves amongst them (faithful, obedient, true believers of Isl�mic Monotheism)." (All�h) said: "The Truth is, and the Truth I say, that I will fill Hell with you [Ibl�s] and those of them (mankind) that follow you, together." [S�d: 82-85].

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

"And say: "Truth (i.e. Isl�mic Monotheism or this Qur'�n or Jih�d against polytheists) has come and B�til (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! B�til is ever bound to vanish." [Al-Isr�: 81].

And He said:

"Nay, we fling (send down) the Truth (this Qur'�n) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished..." [Al-Anbiy�: 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 Shayt�n which he gathered. O people, do they have in their Bid'ah a jurist or an Im�m that they follow? Like Sufy�n 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 Isl�m � 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 All�h the Mighty to grant all innovators the chance to return to the Book (of All�h) and the Sunnah (of His Messenger (Sallall�hu 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. Mu�dh Al-Anb�ri narrated to us...' then the chain went back to Abu Hurairah. He said: Al-Hasan b. Al� took a date from dates of charity and put it in her mouth then the Messenger of All�h (Sallall�hu 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-Im�m Ash-Sh�fi'yy as it has come in Al-Kaw�kib Ad-Duriyyah. The sister, Ummu Shu'ayb Al-W�di'yyah � may All�h preserve her � has written a book on the virtues of the Ahlul-Bayt.

[3] Muslim reported it in his Sah�h on the authority of J�bir who said: 'The Messenger of All�h (Sallall�hu 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 Sal�h; that is indicated in the had�th with us. As for the Im�m and a person observing Sal�h 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 Im�m 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 Im�m, the person praying behind the Im�m and the person praying alone.

[5] Al-H�fidh Ibn Hajar said in Fat'hul-B�ri (4/199): Ibn Daq�q Al-�d said: there is in this had�th 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 Adh�n 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 Adh�n 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. All�h Suffices as the Source of strength.' End of quote.

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

There is a supportive narration to it; from Abu Dam'rah: H�run b. Musa Al-Far'w�, but this route is not the one there can be joy for because Al-Im�m Adh-Dhahabi in M�z�nul-'Itid�l mentioned this had�th from him then he said: It is reprehensible; it came from Ibn Abb�s in the report of Ibn M�jah and Ibn Abi Aasim in As-Sunnah but there two unknown persons there: Abu Zayd and Abul-Mugh�rah; the duo are specifically unknown (maj'huul 'ayn) thus the had�th 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.