Saturday, 8 June 2013



Umar Ibn khattab (r.a) and Umar Ibn Abdul Azeez (r.h) are reported to have said : 

there is no excuse for anyone going astray, thinking that he is upon Guidance, nor for abandoning Guidance thinking it is to be misguidance, since the affairs have been made clear, the proofs have been established and the excuse has been cut off

[Quoted by ‘Imam al Barbahaaree in his Sharh as-Sunnah and also in the explanation of sharh al sunnah by shaikh saleh al fawzaan hafidhahullah and others. this narration is authentically attributed to Umar ibn Abdul Azeez (r.h) who during his caliphate (khilafah) officially stopped the cursing of 'Ali and his ahle bayt yet these ungrateful shia'as never praise him]


Objection by the Hollywood sect (Rafidiya) : 

 Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said:

مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ

What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Allah's Messenger (may peace be upon him) say about 'Ali as he left behind hrin in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (may peace be upon him) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family. [Saheeh Muslim, Book 31, Hadith 5915]

Reply from Ahlus Sunnah wal Jama'a who are pleased with the lord who gave them 'Aql more than an Ant (unlike the circus clowns of Iran) :

1) First of All , cursing and Abusing at a time of war is something very common. Its a Human emotion. And at that time cursing 'Ali (a.s) and Mu'awiyah (a.s) was widespread, so the astonishment with which Mu'awiyah (a.s) asked Sa'ad (a.s) so as to why he wasn't abusing 'Ali (a.s) when everyone else was less of a command and more of a rhetorical question in this hadeeth. Nevertheless, even if we assume he ordered Sa'ad to abuse, then this is something common during wars. Just like how 'Ali and Ahle Bayt abused their own shia'as for e.g

During the fight against the people of Syria [Muawiyyah], Ali said to his Shia:

“Woe to you. I am tired of rebuking you. Do you accept this worldly life in place of the next life? Or disgrace in place of dignity? When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death, and in the senselessness of last moments. My pleadings are not understood by you and you remain stunned. It is as though your hearts are affected with madness so that you do not understand. You have lost my confidence for good. Neither are you a support for me to lean upon, nor a means to honour and victory. Your example is that of the camels whose protector has disappeared, so that if they are collected from one side they disperse away from the other side.” [Nahjul Balagha, Sermon 34, Source:]

 In his book al-Ihtijâj, the prominent Shia author Abu Mansur at-Tabarsi has preserved the following remark of Hasan:

    “By Allah, I think Muawiyyah would be better for me than these people who claim that they are my Shia.” [Abû Mansûr at-Tabarsî, al-Ihtijâj vol. 2 p. 290-291 , Mu’assasat al-A‘lamî, Beirut 1989]

Distrusting his Shia, Hasan (رضّى الله عنه) made peace with Muawiyyah (رضّى الله عنه) and gave him the Caliphate. His Shia protested at this, and Hasan’s reply (رضّى الله عنه) is preserved in the most important of the Shia books of Hadith, Al-Kafi:

    “By Allah, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until Allah decides between us. But I know the people of Kufa. I have experience of them. The bad ones of them are no good to me. They have no loyalty, nor any integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us.”
[Al-Kafi, vol. 8, p.288]

These are forms of rebuking and Abusing as well known in the 'Arabic language Oh Persians !  and the below hadeeth also shows that the word " تسبي  " can be used to abuse or revile a variety of expressions

 Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited Umm Sa'ib (or Umm Musaiyyab) and asked her, "What ails you O Umm Sa'ib (or Umm Musaiyyab)? You are shivering." She replied: "It is a fever, may Allah not bless it!" He said to her, "Do not revile (تسبي )  fever, for it cleanses out the sins of the sons of Adam in the same way that a furnace removes the dirt of iron." [Sahih Muslim]

Even the prophet (s.a.w) himself used this expression to say do not revile fever, even thought when there was no actual abusive words exchanged. [See, Sunan Ibn Maajah, Vol. 1, Book 31, Hadith 3469]

So even the prophet (s.a.w) and 'Ali (r.a) has cursed people at different situations, so what would that make them?

Here's a point to be noted from a Sunni perspective which is not like the Walt Disney fairy tale religion of yours. We don't believe the Sahaabas to be All infallible Power rangers as you have exaggerated for your Imams and etc. to be. We believe that the Sahaabas were the best of this Nation, and they are the first and foremost in everything that is good and the last in everything that is evil. Here's a sunni hadeeth showing 'Ali and Abbas (a.s) disputing over something using abusive terminology, yet we don't consider it to be a derogatory status  for we have brains and not peanuts like you :

 Narrated Malik bin Aus An-Nasri: I proceeded till I entered upon `Umar (and while I was sitting there), his gate-keeper Yarfa came to him and said, " `Uthman, `Abdur-Rahman, Az-Zubair and Sa`d ask your permission to come in." `Umar allowed them. So they entered, greeted, and sat down. (After a while the gatekeeper came) and said, "Shall I admit `Ali and `Abbas?'' `Umar allowed them to enter. Al-`Abbas said "O Chief of the believers! Judge between me and the oppressor (`Ali)." Then there was a dispute (regarding the property of Bani Nadir) between them (`Abbas and `Ali). `Uthman and his companions said, "O Chief of the Believers! Judge between them and relieve one from the other." `Umar said, "Be patient! beseech you by Allah, with Whose permission the Heaven and the Earth Exist! Do you know that Allah's Messenger (sallallahu 'alaihi wa sallam) said, 'Our property is not to be inherited, and whatever we leave is to be given in charity,' and by this Allah's Messenger (sallallahu 'alaihi wa sallam) meant himself?" On that the group said, "He verily said so." `Umar then faced `Ali and `Abbas and said, "I beseech you both by Allah, do you both know that Allah's Messenger (sallallahu 'alaihi wa sallam) said so?" They both replied, "Yes". `Umar then said, "Now I am talking to you about this matter (in detail) . Allah favored Allah's Messenger (sallallahu 'alaihi wa sallam) with some of this wealth which He did not give to anybody else, as Allah said: 'What Allah bestowed as Fai (Booty on His Apostle for which you made no expedition... ' (59.6) So that property was totally meant for Allah's Messenger (sallallahu 'alaihi wa sallam), yet he did not collect it and ignore you, nor did he withhold it with your exclusion, but he gave it to you and distributed it among you till this much of it was left behind, and the Prophet, used to spend of this as the yearly expenditures of his family and then take what remained of it and spent it as he did with (other) Allah's wealth. The Prophet (sallallahu 'alaihi wa sallam) did so during all his lifetime, and I beseech you by Allah, do you know that?" They replied, "Yes." `Umar then addressed `Ali and `Abbas, saying, "I beseech you both by Allah, do you know that?" Both of them replied, "Yes." `Umar added, "Then Allah took His Apostle unto Him. Abu Bakr then said 'I am the successor of Allah's Messenger (sallallahu 'alaihi wa sallam)' and took over all the Prophet's property and disposed of it in the same way as Allah's Messenger (sallallahu 'alaihi wa sallam) used to do, and you were present then." Then he turned to `Ali and `Abbas and said, "You both claim that Abu Bakr did so-and-so in managing the property, but Allah knows that Abu Bakr was honest, righteous, intelligent, and a follower of what is right in managing it. Then Allah took Abu Bakr unto Him, 'I said: I am the successor of Allah's Messenger (sallallahu 'alaihi wa sallam) and Abu Bakr.' So I took over the property for two years and managed it in the same way as Allah's Messenger (sallallahu 'alaihi wa sallam), and Abu Bakr used to do. Then you both (`Ali and `Abbas) came to me and asked for the same thing! (O `Abbas! You came to me to ask me for your share from nephew's property; and this (`Ali) came to me asking for his wives share from her father's property, and I said to you both, 'If you wish, I will place it in your custody on condition that you both will manage it in the same way as Allah's Messenger (sallallahu 'alaihi wa sallam) and Abu Bakr did and as I have been doing since I took charge of managing it; otherwise, do not speak to me anymore about it.' Then you both said, 'Give it to us on that (condition).' So I gave it to you on that condition. Now I beseech you by Allah, did I not give it to them on that condition?" The group (whom he had been addressing) replied, "Yes." `Umar then addressed `Abbas and `Ali saying, "I beseech you both by Allah, didn't I give you all that property on that condition?" They said, "Yes." `Umar then said, "Are you now seeking a verdict from me other than that? By Him with Whose Permission the Heaven and the Earth exists I will not give any verdict other than that till the Hour is established; and if you both are unable to manage this property, then you can hand it back to me, and I will be sufficient for it on your behalf." (Saheeh Bukhaari, Book 56, Hadeeth 326 and See, Hadith No. 326, Vol. 4)

2) Secondly,

Mu'awiyah (r.a) called 'Ali (r.a) by his most beloved nick name, which the prophet (s.a.w) himself gave 'Ali i.e Abu Turab

 Narrated Sahl bin Sa`d: The most beloved names to `Ali was Abu Turab, and he used to be pleased when we called him by it, for none named him Abu Turab (for the first time), but the Prophet. Once `Ali got angry with (his wife) Fatima, and went out (of his house) and slept near a wall in the mosque. The Prophet (sallallahu 'alaihi wa sallam) came searching for him, and someone said, "He is there, Lying near the wall." The Prophet (sallallahu 'alaihi wa sallam) came to him while his (`Ali's) back was covered with dust. The Prophet (sallallahu 'alaihi wa sallam) started removing the dust from his back, saying, "Get up, O Abu Turab!" [Saheeh Bukhaari, Vol. 8, Book 73, Hadith 223] 

3) Thirdly,

Mu'awiyah (r.a) did not oppose the virtues or negate the virtues of  Ali (r.a), rather we have narrations wherein he himself sought for his virtues

Muawiyah (ra) about his brother in deen Ali ibnu Abi Talib (ra)

"Ali  is better and more virtuous than me and I differ from him only in the matter of qisaas of Uthman  and if he takes the qisaas of the blood of Uthman I will be the first of the people of Syria to make bayah to him" [Sunni Reference : al-Bidayatu wan-Nihaayah, vol 7 page 129,259 ]

After the passing away of Ali, once Muawiyah asked Zarar in his court to relate the events of Ali. Zarar said, Please excuse me. Muawiyah said, No, You must tell me about Ali's virtues and events as he has passed away from this world. You were always with Ali.  Zarar said,  Ali was a far-sighted man, Ali always looked at the Hereafter. Whenever he spoke, words of wisdom and knowledge came out from his tongue. He benefited everyone from his golden advice and admonitions. He always disliked the happiness and pleasures of this passing world .....(cont.... until Zarar enlisted many virtues and Mua'wiyah wept)

[Shi'a reference : Moral values of Quran" by Ayatullat Dastghaib Shirazi pp 245-246] 

This shows that the rift was a political rift and not religious in nature, for anyone who reads the history (sunni version) knows this fact for sure.

Ali Radhi Allaahu 'anhu also confirmed that he and Muawiyah Radhi Allaahu 'anhu were on the same deen this is proven even from the Shia sources. Al-Shareef Al-Ridi narrated in Nahjul Balagha a speech delivered by Ali where Ali Radhi Allaahu 'anhu says:

"In the beginning of our matter, the people of Sham and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder."  [Nahjul Balagha, vol.3, p.648]

Muwaiyah (r.a) even praised Hussain (r.a) :

He (r.a) said :"I do not fear anyone opposing or fighting with you on the question of Caliphate except four persons. Those being Husain bin Ali, Abdullah bin Umar, Abdullah bin Zubayr and Abdul Rahman bin Abu Bakr.[1] As regards Abdullah bin Umar, (excessive) worship has broken him, if no one remains to assist him, he shall succumb to you. As regards Husain bin Ali, he is light-minded person, and the people of Iraq will betray him until they force him to rebel. If he revolts and you gain victory over him, excuse him, for he is linked to us through relation and he keeps greater right while having relation and nearness of the Holy Prophet. [Shia reference : Nafasul mahmoom, by Abbas Qummi, p. 75 , and foremostly quoted by abi mikhnaf, p. 69 See scan quote :]

Sunni reference : Sunni history book, al-Kaamil fee al-Taareekh by Ibn Atheer. Taken from al-Kaamil fee al-Taareekh:

وَأَمَّا الْحُسَيْنُ بْنُ عَلِيٍّ فَهُوَ رَجُلٌ خَفِيفٌ وَلَنْ يَتْرُكَهُ أَهْلُ الْعِرَاقِ حَتَّى يُخْرِجُوهُ، فَإِنْ خَرَجَ وَظَفِرْتَ بِهِ فَاصْفَحْ عَنْهُ، فَإِنَّ لَهُ رَحِمًا مَاسَّةً وَحَقًّا عَظِيمًا وَقَرَابَةً مِنْ مُحَمَّدٍ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Ibn Atheer, al-Kaamil fee al-Taareekh, ed. `Umar `Abd al-Salaam Tadmiri, 10 vols., (Beirut: Daar al-Kitaab al-`Arabi, 1st ed., 1417/1997), vol. 3, pg. 120

Ibn Atheer even doubts this narration, because after this narration he says:

هَكَذَا فِي هَذِهِ الرِّوَايَةِ ذُكِرَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، وَلَيْسَ بِصَحِيحٍ، فَإِنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ كَانَ قَدْ مَاتَ قَبْلَ مُعَاوِيَةَ.

"In this narration, `Abd al-Rahman b. Abee Bakr was mention, and this is incorrect (laysa bi-SaHeeH), because `Abd al-Rahman b. Abee Bakr died before Mu`aawiyah (died)"

`Abd al-Rahman b. Abee Bakr died in the year 55 AH in a place called Habashi, about 16km from Makkah.

Now there are different versions of this hadeeth that are mentioned, in other Sunni books. There is one mentioned in Tareekh al-Tabari, without mentioning `Abd al-Rahmab b. Abee Bakr, and Ibn Katheer says in al-Bidaayah wa al-Nihaayah, this is correct.

We even have narrations to show that Mua'wiyah (r.a) did not hate the Ahle Bayt and had immense respect and love for Deen Allah. One such narration is :

It is narrated that Ibn ‘Abbaas, may Allaah be pleased with him, performed Tawaaf with Mu‘aawiyah, may Allaah be pleased with him, one day and saw him touching all the corners of the Ka‘bah. Ibn ‘Abbaas, may Allaah be pleased with him,disapproved of that and said to him, "Why do you touch these two corners (i.e. the Iraqi and the Syrian corners), and the Prophet, sallallaahu ‘alayhi wa sallam, did not touch them?" Mu‘aawiyah, may Allaah be pleased with him, replied, "Nothing from the House should be abandoned." Ibn ‘Abbaas, may Allaah be pleased with him, recited (what means): {There has certainly been for you in the Messenger of Allaah an excellent pattern (to follow)} [Qur'aan 33:21] Thereupon Mu‘aawiyah, may Allaah be pleased with him, said, "You are absolutely right
[Al-Awsat by At-Tabaraani (3/17)]

Another topic which can serve an example here is the topic of Hasan (a.s) giving Baya'h (pledge) to Mu'awiyah (a.s) , wherein we can read a multitude of virtues of Ahle bayt, acknowledged by Mu'awiyah (r.a) Those interested may scroll through that topic for more evidences.

4) Fourthly,

Ameer Mu'awiyah (r.a) did not rebuke or punish Sa'ad (r.a) for Praising 'Ali (r.a) even though he was in Power. Had he been a Nasibi as these 0 I.Q Clowns claim, he would have rebuked Sa'ad severely for usually hatred is not expressed and repelled but by aggression and force respectively.

Thus we come to the Conclusion that :

قال عبدالله بن المبارك - رحمه الله تعالى- : (الدين لأهل الحديث، والكلام والحيل لأهل الرأى، والكذب للرافضة 

Imam Ibn Al-Mubarak (one of the Leading Imams of the Salaf Al-Salih) - رحمه الله تعالى- said: 'The Deen is for the Ahl Al-Hadith, Kalaam and tricks for the Ahl Al-Rai and lies are for the Rafidah'.

نملة وادى النمل اعقل من الرافضى

 Imam Fakhr Al-Din Razi (Persian Sunni scholar from Rai/today's Tehran) said: 'An ant from the valley of the ants possesses more intellect than a Rafidhi



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