Isn’t this bidat?

  For the Wahabis/Salafis crying profusely for a mass murderer like Osama bin Laden is justified and a way to strengthen the faith. But for the same Wahabis /Salafis shedding tears for Imam Husain (a.s.), the beloved grandson of Prophet Mohammad’s (s.a.w.a.s.) is bidat (innovation) and the one that makes, according to them, a follower of Prophet Mohammad’s (s.a.w.a.s.) Ahlul Bayt (a.s.) kaafir (disbeliever).

  Judge for yourself…aren’t they worthy of being called dumbasses?

Imam Mahdi’s (a.s.) treatment of Abu Bakr and Umar

In the Name of Allah the Most Beneficent and the Most Merciful

These are days of great sorrow for Imam Mahdi (a.s.) and his shias. It was during these days that a burning door was fell on his grandmother Janabe Zahra (s.a.) by the enemies of Islam — Abu Bakr and Umar, which resulted in her martyrdom and that of her unborn son Janabe Mohsin (a.s.). But Allah being Just, and the Best One to take revenge from his enemies, severe chastisement awaits Abu Bakr and Umar when Imam Mahdi (a.s.).

We bring you a small excerpt of what is in store for these two power hungry devils.

In Haqq-ul-Yaqeen, Allama Baqir Majlisi writes on the authority of an Imam(as) :-

“After Makkah, Imam Mahdi (atfs) will proceed to Madinah, the city of our grandfather, Rasulullah (s.a.w.a.s.). At Madinah, he (Imam Mahdi (atfs)) will demonstrate an astonishing act which will be a cause of great happiness for the Mu’mineen and a cause of disgrace for the kuffar and munafiqeen … When Imam Mahdi (atfs) will reach the grave of Rasulullah (s.a.w.a.s.), he will ask the people: “O people! Is this the grave of our grandfather, Rasulullah (s.a.w.a.s.)?” The people will say – “Yes, this is his grave.” Imam Mehdi(atfs) will then ask:

“Who are these persons who have been buried alongside our grandfather!”

The people will say: “They are Abu Bakr and Umar, the closest companions of Rasulullah I.”

Umar sought Allah’s help through Ahle Bait (a.s.)

In Allah’s Name

The Wahabis say that seeking means to reach Allah is shirk. If is true, then I would like to ask the Nasibis why their father Umar Bin Khattab sought Allah’s help through the descendants of the Holy Prophet (s.a.w.a.s.)?

I know they would issue a denial as they’ve lived their entire lives in denial. But here’s the proof.

In times of need Umar sought the help of the descendants of the Holy Prophet (s.a.w.a.s), invoked Allah through them, and his wishes were fulfilled.

I refer to only two such occasions.

Ibn Hajar Makki writes in his Sawa’iq-e-Muhriqa, after verse 14 (from The History of Damascus) that in the 17th year of the Hijra people prayed for rain but to no effect. Caliph Umar said that he would pray for rain the next day through the means of approach to Allah. Next morning he went to Abbas, the uncle of the Prophet and said: “Come out so that we may invoke Allah through you for rain.”

Abbas asked Umar to sit for some time so that the means of approach to Allah could be provided. The Bani Hashim (Ahle Bait a.s.) were then informed. Abbas then came out with Imam Ali, Imam Hasan, and Imam Husain. Other Bani Hashim were behind them. Abbas asked Umar that no one else be added to their group. Then they went to the place of prayers where Abbas raised his hands for prayers and said:

“O Allah, you created us, and you know about our actions. O Allah, as you were kind to us in the beginning, so be kind to us in the end.”

Jabir says that their prayers had not ended when clouds appeared and it began to rain. Before they could reach their homes, they were drenched.

Bukhari also reports that once during the time of famine, Umar Bin Khattab invoked Allah through Abbas Bin Abdu’l-Muttalib and said:

“We betake ourselves to our Prophet’s uncle with you; so Allah, send down rain.” Then it began to rain.

Ibn Abi’l-Hadid Mu’tazali in his Sharh Nahfu’l-Balagha (Egyptian edition), page 256, writes that Caliph Umar went along with Abbas, the uncle of the Prophet, to invoke Allah for rain. In his prayers for rain, Caliph Umar said: “O Allah, we betake ourselves to your Prophet’s uncle and of his ancestors and of their remaining respectable men. So guard the position of your Prophet through his uncle. We were guided toward You through the Prophet so that we may seek their help and do repentance.”

If to seek out the descendants of the Holy Prophet (s.a.w.a.s.) and to call upon them for our needs in the way of Allah is shirk, then Caliph Umar was the first mushrik. The Aale-e-Muhammad, from the time of the Holy Prophet (s.a.w.a.s.) to this day, have been the means of approach in our prayers and invocations of Allah. We regard them only as very pious people and the nearest ones to Allah. Therefore, we consider them a means of our approach to Allah. And the best proof for this is our books of invocation prescribed by our infallible Imams.

May Allah’s curse be on the enemies of Holy Prophet (s) and his Ahle Bait (a.s.)

Women knew the religion more than Umar!

In His Name

Jalalu’d-din Suyuti in his Tafsir-e-Durru’l-Mansur, vol. II, p.133; Ibn Kathir in his Commentary, vol.I, p.468; Jarullah Zamakhshari in his Tafsir-e-Kashshaf, vol.I, p.357; Fazil Nishapuri in his Tafsir-Gharibu’l Qur’an, vol.I, in connection with the sura Nisa (The Women) of the Holy Qur’an; Qartabi in his Tafsir, vol.V, p.99; Ibn Maja’ Qazwini in his Sunan, vol.I; Asadi in Hashiyya-e-Sunan, vol.I, p.583; Baihaqi in his Sunan, vol.VII, p.233; Qastalani in his Irshadu’s-Sari-Sharh-e-Sahih Bukhari, vol.VIII, p.57; Muttaqi Hindi in his Kanzu’l-’Ummal, vol.VIII, p. 298; Hakim Nishapuri in his Mustadrak, vol.II, p.177; Abu Bakr Baglani in his Tamhid, p.199; Ajluni in his Kashfu’l-Khufa’, vol.I, p.270; Qazi Shukani in Futuhu’l-Qadir, vol.I,P.407; Dhahabi in his Takhlis-e-Mustadrak; Ibn Abi’l-Hadid in his Sharh-e-Nahju’l-Balagha, vol.I, p.61 and vol.VII, p.96; Hamidi in his Jam’-e-Bainu’s-Sahihain; Faqih Wasiti Ibn Maghazili Shafi’i in his Manaqib; Ibn Athir in his Nihaya, and others have authentically narrated with slight difference in wording that one day Caliph Umar during the course of his sermon to the people, said: “If any one marries and fixes a mehr (dowry) for more than 400 dirhams for his wife, I will inflict the prescribed punishment on him and will deposit the excess amount in the Baitu’l-Mal (Public Treasury).”

A woman from the audience called out: “Umar! Is what you say more acceptable or Allah’s ordinance? Does not Allah Almighty say: ‘And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything.’” (4:20)

Having heard this verse and the retort of the woman, Umar said: “You have better knowledge of fiqh and problems than Umar, all of you, including even the women observing purdah sitting in their homes.”

Then Umar again mounted the pulpit and said: “Although I have forbidden you to give more than 400 dirhams as dowry to your wives, I now permit you to give as much as you like beyond the appointed limit. There is no harm in it.”

This hadith shows that Caliph Umar was not well versed in the Qur’an and jurisprudence. Otherwise, he would not have said something so obviously incorrect that he could be silenced by an informed woman.

Holy Prophet (s.a.w.a.) himself practised Taqiyyah

بسم الله الرحمن ار رحيم

Some ignorant Bakris accuse the followers of Ahlul Bayt (a.s.) of practising Taqiyyah — which is to hide one’s real faith in times of oppression for instance the current Saudi Arabia regime who are busy trying to eradicate the followers of Holy Prophet’s (s.a.w.a.) family. Here’s a small write-up on Taqiyyah (dissimulation) from the Shia perspective

Taqiyyah is the practice of hiding one’s belief under duress and it is mentioned in the Noble Quran in three places:

Let not the believers take the disbelievers as guardians instead of the believers, and whoever does this will never be helped by Allah in any way, unless you indeed fear a danger from them (illa an tattaqu minhum tuqat).^[126]

Whoever disbelieved in Allah after his belief—except him who is forced thereto and whose heart is at rest with faith.^[127]

And a believing man from Pharaoh’s family who hid his faith.…^[128]

These three verses clearly point to the permissibility of concealing one’s ideology and opinion whenever in danger. Those living in countries with zero tolerance for the followers of the Ahlul Bayt, where democracy is absent and tyranny, oppression, and abuse of human rights are rampant, and people are subjected to persecution, torture, and killing on account of their beliefs should according to the Quranic teachings, practice taqiyyah — to conceal their lives, wealth, properties, families, and friends. Taqiyyah should only be practiced whenever there is fear of danger or harm. If there is no fear of danger or harm then taqiyyah should not be practiced. Surah 16:106 illustrates this point, as it was revealed to allow some of the companions of the Prophet in Makkah to express disbelief with their tongues and hide their true faith in their hearts when they were being tortured by Abu Sufyan.

Who are the Shi‘a?

In The Name of Allah, The Most Beneficent The Most Merciful

The fifth imam of the school of the Ahlul Bayt (a.s.), Imam Muhammad al-Baqir (a.s.) once told his student by the name of Jabir, “Is it enough for a person to embellish himself as our Shi’a (follower) by professing love for us, the Ahlul Bayt? Nay! By Allah, a person is not our follower unless he fears Allah and obeys Him. Our followers are only recognized, O Jabir, by their humility, submission, honesty, abundant praise of Allah, fasting, prayers, goodness to their parents, attention to the poor, needy, debtors, and orphans living nearby, speaking of the truth, recitation of the Quran, holding back their tongues except for good words, and trustworthiness towards one’s relatives in all affairs.”[7]

A short account of Malik bin Nuwayrah

In the Name of Allah, The Most Beneficent, The Most Merciful

It would be relevant to mention the Shi’a view of Malik bin Nuwayrah, so that after reading the entire article, all knowledge seekers (amongst both Sunni and Shi’a) can make a more informed conclusion. Ibn Shazan records in Al-Fadael, page 75:

Al-Bara bin Azeb said: When we were sitting with Allah’s Messenger [s] a delegation from Bani Tammim (tribe) came to Him [s]. Malik bin Nuwayra said: ‘Oh Allah’s Messenger, teach me faith (Iman). Allah’s Messenger said: ‘To testify that there is no god but Allah only, and I’m the messenger of Allah, pray the five prayers, fast during the month of Ramdhan, pay Zakat, perform pilgrimage to (Allah’s) house, and follow my Wasi after me, and he (prophet) pointed his hand to Ali. And don’t shed blood, don’t steal, don’t betray, don’t eat orphan’s money, don’t drink alcohol and follow my laws, permit what is lawful and forbid what is unlawful, give the rights from your own self to the poor and strong, to the old and young. Till (the prophet) mentioned to him the Islamic laws. (Malik) said: ‘Oh Allah’s messenger, I’m a man who quickly forgets, please repeat again’. Then He [s] repeated, then he (Malik) left pulling his cloth and saying: ‘By the God of the house, I learnt faith (Iman).’

Miracles of a Wahabi Scholar

Ghulam Rasul was a wahabi scholar and he was a student of great Indian wahabi scholar Nazeer Hussein dehalvi.

Ghulam rasul had a follower named Ghulab ,who was working as a watchman in the town of meerwal. This watchman fell in love with a woman who was a widow and used to wash clothes for her livelihood.

When people from this city came to know this, they removed Ghulab from the post of watch man.

Ghulab went to his teacher Ghulam rasul and said” sir ,I am dead! Please do something for me”. This continued for many days. One day wahabi scholar ghulam rasul called his servant Buddah Kashmiri and asked him to go to Ghulab and take a promise from him that he ( ghulab) will not touch this woman unless he is married. Ghulab agreed to this and made a promise to this effect.

Ghulam Rasul told Ghulab to climb on the roof of his house after isha salah ( night prayer) and say three times ‘ come to me, come to me, come to me ‘ ( three times) and he should then report the matter to Ghulam Rasul.

After three days at the time of Asr prayer ( late after noon prayer) the woman came to Ghulab’s house and said that her whole body was burning since last 3 nights and as soon as she entered Ghulab’s house her body was normal .Ghulab took her inside his house and they both remained inside the house for three days .

On third day Wahabi scholar Ghulam Rasul called his servant Buddah kashmiri and said ‘ go and bring that man here. He is commiting adultery now”. Buddah Kashmiri went to Ghulab;s house and brought him infront of Ghulam Rasul. Wahabi scholar Ghulam rasul became angry and told Ghulab to go away from him. Ghulab went to his house and the woman left him in angry mood.

Lies and insults of Shaikh Muhammad ibn Abdul Wahhab against the Holy Prophet (S.A.W.A)

In the Name of Allah The Most Beneficent, The Most Merciful

Shaikh Najdi used to insult the Holy Prophet Hazrat Muhammad Mustafa (s.a.w.a.) in various ways because he believed that this was the best method to safeguard his interpretation of monotheism (Tawheed). Following are a few examples of his appalling disrespect and insolence towards the exalted person of the Holy Prophet (s.a.w.a.):

1)    Shaikh Najdi referred to the Holy Prophet (s.a.w.a.) as ‘Tarish’, which in Najdi speech means a lowly messenger boy or a mere postman!!!

2)    About the incident of Hudaibiyyah, he used to say that it is full of lies. Hence, when his followers and acolytes used to speak against the incident, he felt pleased with them.

3)    One of his blind followers once remarked in his presence that his walking stick is better than Hazrat Muhammad (s.a.w.a.) because his stick can still be used for killing a snake or such reptiles while Muhammad is not beneficial any more. He was just a messenger boy who is no more.

4)    Muhammad Ibn Abdul Wahhaab hated the recitation of salutations (salawaat) upon the Holy Prophet (s.a.w.a.). He also felt upset to hear the salutations (salawaat) whenever it was recited in the mosque.

(Even today, the followers of Muhammad Ibn Abdul Wahhaab are resentful towards the recitation of salutations (salawaat) by visitors to Jannatul Baqi in Madina).

5)    Shakh Najdi opposed the recitation of salutations (salawaat) on Friday eve and especially from the minarets of the mosques. If he found someone reciting it loudly and publicly, he used to punish him or her.

Courtesy: Seratonline.com

Abu Bakr & Umar in Saqifa