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The Nasibis Kufr Fatwa - that the Prophet (s)'sparents were Kaafir (God forbid)

For this section we have referred to a number of authentic Sunni works.

Sahih al Muslim page 360, Volume 1 Kitab "Janaiz"

Sunan Ibn Majah, Bab Majah fi ziyarata kubul mushrikeen

Sunan Nasai, page 9 Chapter 4 "Ziyarathul Kaboor"

Sunan Abu Daud, Volume 3 page 218 "Ktab al Janaiz"

Sunan al Kubra, page 76 Bab "Ziyarthul Kaboor"

Mishkat Sharif Volume 1, page 139 Bab "Ziyarathul Kaboor"

Musnad Abi Awana page 99 Volume 1 Bab "La yad khul al Jannatha al nufs masala"

Musnad Abi Hanifa page 105

Musnad Imam Ahmad and Abdullah bin Masud, page 297 Volume 5

Sharra Fiqa Akbar by Mullah Ali Qari page 128

Kitab Fatawi, Maulana Abdul Hai page 84

Kitab Tafsir ibn Kathir page 394, commentary on the verse Tauba Chapter 6

Tafsir Khazain page 129 verse Tauba verse 115

Tafsir Kabir by Fakhradin Radhi page 315 Chapter 6 Surah "Shaurah"

Tafsir Rul al Maani page 11 Surah Tauba verse 115

Tafsir Ghraib ul Qur'an page 30 Chapter 5 Ayat 115

Tafsir Mazzari page 306 Chapter 4

Tafsir Durre Manthur page 184 Chapter 3 verse Tauba

Kitab Naudi Sharra Muslim, page 214, Chapter 1

Kitab Murqat Sharra Mishkat, page 113 Chapter 4 "al Kaboor"

Tafsir Fattah al Qadeer page 392, Chapter 3 Surah Tauba verse 151

Tarikh Khamees page 230 Chapter 1 Dhikr Aaya al Buya

Muradhij ul Nubuwwa Section 3 Chapter 4, Part 21 page 179

Siratthul Halabiyya, page 82 Chapter 1 "Wafat walida a Nabi"

Sirathun Nabawiyya page 239, Chapter 1 "Lum yuziu Islam abwiyya"

Al Bidayahwa al Nihaya page 281, Volume 4 "Raza al Nabi"

In Sharra Fiqa Akbar we read that the Prophet (s) parents died Kaffirs (God forbid). This is the Fatwa of the Imam of the Deobandi Nasibis, elevated as a great man! These Nasibis are in fact swearing at the Prophet (s) because to swear at his parents is tantamount to swearing at him.

Sharrah Al Fiqah'al Akbar, page 130

The greatest insult that one can hurl at a fellow Muslim is to accuse his parents of apostasy. There is no doubt that if such a comment were made to the Nasibi on the street he would react violently. The reaction if of course natural, it is a personal attack, for an insult on them is in turn an insult on him - and the violent reaction is so as to defend their honour as well as his own. This is how they would react if this allegation was aimed at them - and yet these same Nasibis have no shame whatsoever in declaring that the Prophet's parents were kaffir. What explanation will they provide to for uttering such obscenity on the Day of Judgement?

According the Nasibis / Wahabis if someone disrespects the Prophets Sahaba hes a kaffir, what fatwa should we pass on those that have issued takfeer against the parents of Rasulullah? Imam Abu Hanifa is your Imam and declares the Prophet (s)s parents kaffir hence calling Shi'as kaffir is not surprising.

The Nasibis leader's Fatwas that the Prophets parents were Kaffir

When confronted by the faithful about this belief they side track or remain silent, but the book of the Nasibis are not silent, and their Imam Ibn Taymeeya writes the following from his cursed hands:

"The Prophet's parents are in hell and he was forbidden from asking for their forgiveness". Ikhthaza us Sirathul Mustaqim by Ibn Taymeeya, page 401 (Arabic)

"Ikhthaza us Sirathul Mustaqim" by Ibn Taymeeya, Urdu translation by M. Hamid Fakeeh page 401 Ibn Kathir another devotee of Mu'awiya writes:

"Why can't the Prophet's parents and grandparents be in Hell? They were idol worshippers and died with that faith yet this did not effect the Prophets lineage because a Kaffirs marriage is valid" Ibn Kathir makes efforts in both his books referred (see his footnote 21) to prove the Prophet (s)'s parents were kaffir (unsuccessfully). How can the poor Shi'a survive from takfir when the parents of our beloved Prophet (s) are not even protected from such blasphemy?

Fakhradin Radhi's kufr Fatwa on the Prophets parents

Another scholar Radhi in his Tafsir al Kabir writes:

"The Shia's believe the Prophet's parents were momins and they have relied on this verse and we believe that according to the companions they were kaffir". It is interesting that Radhi admits that the belief of his school is in line with the opinion of the Sahaba, rather than the verdict in the Quran and the testimony of the Ahlul bayt (as). At the forefront of those that have declared the Prophetsparents kaffir are Imams Abu Hanifa, Radhi, Ibn Taymiyya and Ibn Kathir.

To counter this we present the writings of Allamah al Hafidh Jalaladeen Suyuti and Qadhi Ibn Arabi:

"Whoever declares the Prophets parents to be 'Kaffir' is hell bound and cursed".

"Manifa fi abbaya Shareefa" by Allamah al Hafidh Jalaladeen Suyuti

"Risala Turzul Imama" by Qadhi Ibn Arabi

Another Nasibi attack on the parents

Imam Muslim in Sahih (see footnote 21 in Sahih Muslim); writes the following:

Abu Hurayra states that once the Prophet visited hismothers grave and cried profusely so much so that those with him did likewise, he said I asked my Lord if I could pray for my mothers salvation this was denied me This is the high-ranking second of the Sihah Sittah, most authentic after al-Bukhari. It declares that the Prophet (s)s parents were kafir, Suyuti said those who say this are cursed, the Wahabis call each other kafirs, if the enemies of the Sahaba are kafir enemies of the Prophet are even more cursed.

The Nasibis further slander on the Prophets parents

In Mukhat Sharra Mishkat we read from the pen of Mullah Ali Qari:

The Prophet went to the grave of his Kaffir mother because he wanted to show the importance to the Ummah of a mother, despite her kaffir status, he prayed for her forgivenessIt is curious the Nasibis regard those that insult the Prophet (s) as Imams.

Another Fatwa on the Prophets parents being in hell Mullah Moin Kashafi revered by the Sufis in his Maarij Chapter Miraaj he writes:

The Prophet states on the night of miraj I was near hell and saw a man and woman burning. I inquired from the person in charge of Hell, Who is this? The reply was I am ashamed to introduce them to you, you ask them he (The Prophet) asked the woman said dont you recognise us? I am your mother Aminah and this is Abdullah your father. Thousands have been saved by your intercession but not your parents, the Prophet heard this was saddened and tears filled his eyes a voice came from the hiddenEither save the Ummah or save your parents the Prophet chose the Ummah and left his parents to the decree of Allah.

Ma'arijj by Mullah Moin Kashafi Chapter "Miraaj"

Can we rely on kufr Fatwas made by these individuals that insult the Prophet (s) question his faith as a child and insult his parents?

Shi'a belief about the Prophet (s)'s parents

The Shi'a book Usul by al-Kafi records the following:

Imam Jafar (as) said the Prophet (s) said that Gibrael came to him and said, Oh beloved of God, Allah showers his blessings on you. The fire of hell has been made haram on your male lineage from whence came your light and that womb that carried you and that lap from which you was raised. Male lineage means your father Abdullah and his ancestors and womb is that of your mother Aminah and lap refers to that of your Uncle Abu Talib"

Usul, by al Kafi Chapter 1 "Mawalid Nabi" page 247

The Nasibis believe that the Prophet (s)'s parents were kaffir we believe that they were momin and are in heaven.

Nasibis attack on the Prophets lineage

The Sunni scholar Ibn Qutaybah in Al Maarif on page 20 of his "Dhikr Ansab ai Arab" writes:

Kannanah is the son of Khuzayma and he married his fathers wife, her name was Barra binte Murr, their son Nazar was born from them. Rasulullah comes from the lineage of Nazar. Ibn Qutaybah is a renowned adherent of the Sahaba, and yet a clear blasphemer. These people accuse the Shia of disrespecting the Sahaba our answer is clear, what of Nasibi / Wahabis who accuse the Prophets lineage of incest?

The Nasibis defamation of the Holy Prophet (s)

As part their propaganda campaign the common lie spread by the Nasibi is that we believe that we elevate Imam Ali (as)s virtue above those possessed by the Prophet (s). When saying so they pay no notice to the rank that we given the infallible Prophet in our books. When the Nasibi make the comparison they do so next to their deviant blasphemous depiction that lowers the position of the Prophet (s) to that of an ordinary man on the street going about his daily business.

It is the Shia alone thatbelieve that the Prophets (S) were infallible in all regards. We are proud to believe that the Holy Prophet (s) was free from error, whose obedience is unconditional. Curiously the Nasibis attack us for adhering to this belief! This is what their Imam Ibn Taymeeya writes:

The view that the Prophets were protected from major sins (kabaair) but not from minor sins (saghaair) is the view of the majority of the scholars of Islam and all the sects It is also the view of the majority of the scholars of Tafseer and hadeeth, and of the fuqahaa. Nothing was reported from any of the Salaf, Imams, Sahaba, Taabieen or the successive generation that does not agree with this view...

Most of the reports from the majority of scholars state that they were not infallible with regard to minor mistakes, but they were not allowed to persist in them; they do not say that this could never happen at all. The first suggestion that they were completely infallible came from the Raafidis, who say that they are so infallible that they could never make any mistake even by way of forgetfulness and misunderstanding.

Majmoo' al-Fataawaa, by Ibn Taymeeya Volume 4 pages 319 -320

The Nasibi belief in the Prophet (s) is the sort of belief that Salman Rushdie would be proud of. Suffice it to say they believe that the Seal of all Prophets would urinate whilst standingup( 1) sleep with nine wives in one night(2) fondle his wives during their periods(3) mistakenly lead the prayers whilst Junub (in an impure state) (4), forget the number of rakaats that he had prayed(5) was affected by witchcraft(6) and was unsure as to would happen to him on the Day of Judgement(7).

"Sahih al Bukhari", Arabic-English, translated by Dr Muhsin Khan

1. Volume 1 hadith number 225

2. Volume 1 hadith number 165

3. Volume 1 hadith number 298

4. Volume 1 hadith number 682

5. Volume 7 hadith number 661

6. Volume 2 hadith number 334

This is what these self declared defenders of the Sunnah want us to believe is the position of our beloved Prophet (s) or should we state a lack of one. How are we going to invite non-Muslims to Islam when we have Nasibis propagating filth like this? If a Kaffir interested in Islam read these types of accounts would his respect for the Prophet (s) increase or decrease? With this pathetic Nasibi position let us now delve in to the rank they give to the Prophet (s).

The Nasibi fatwa that Rahmat Lil Alameen is not an exclusive title for the Holy Prophet (s)

We have in the previous chapter highlighted the beliefs that the Nasibis hold about the Prophet (s) the mercy of mankind, the greatest of Allah (swt)s creations. Of interest is the fact that these Nasibis dont even apply much significance to this sacred title bestowed on Rasulullah (s) in the Quran. The prominent Nasibi the late Rashid Ahmad Gangohi delivers this fatwa:

The title Rahmatul Lil Aalameen (Mercy to all the Worlds) is not an exclusive attribute of the Holy Prophet (Sallal Laahu 'AlaihiWa Sallam). Other saintly persons also can be called Rahmatul Lil 'Aalameen.

Fataawa Rasheediyah, by Rashid Ahmad Gangohi, 218Is there anything more insulting than this? To state that a title Allah (swt) bestows on his beloved can also be held by fallible human beings like us!

Nasibi attack on Rasulullah (s)'s knowledge

Deobandi Nasibi Maulana Ashraf Ali Thanvi commenting on Rasulullahs knowledge of the unseen states:

The knowledge of the unseen that was possessed by Rasulullah (s) is nothing special it is just like that possessed by madmen and animals" Hifzul Iman, by Maulana Ashraf Ali Thavi page 8

With comments such as these one wonders why the Muslims were so outraged by the comments of Salman Rushdie. Here we have a Deobandi scholar equating Rasulullahs Ilm ai Ghayb to animals and lunatics. Had a Christian missionary written this it would not have been as bad, after all they dont believe in Rasulullahs Prophethood and will hence seek to play down any of the miracles he possessed. Unusually we are here presented by a Deobandi Mullah seeking to cast doubts on Rasulullahs knowledge of the unseen in effect suggesting that it means nothing. Perhaps the Deobandis could elaborate and tell us how many mad men and animals had foretold future events such as wars, famine and the coming of Imam Mahdi (as).

The Nasibi belief to think about the Prophet (s) during prayers lowers you to the status of a donkey

This is what the high ranking Nasibis Shah Ismail Shaheed and Sayyid Ahmad Shaheedwrite : "If fornication comes into your mind whilst offering Salat it is better to think about having sex with your wife. If you think about anyone during prayers, even about the Prophet, then you are worse than a donkey".

Siratul Mustaqim, page 169 by Sayyid Ahmed Shaheed & Shah Ismail Shaheed, Maktaba Salafiyya,Lahore Does thinking about the Prophet (s) reduce an individual to a donkey? Would anyone with sincere love for the Prophet (s) hold such an opinion? Salat is undoubtedly for Allah (swt) alone - but to suggest that to lapse and think about the Prophet reduces ones status to that of a farmyard animal is the type of comparison that is only fitting, having been uttered by those Shah Abdul Aziz had compared to animals.

The Nasibi fatwa that Shaythan can take the form of the Prophet (s)

This is the filth written by Ibn Taymeeya: Angels cannot help the people, but Shaytan can by appearing in human form, sometimes he can take the form of Ibrahim, Esau, Prophet Muhammad, Khizr ..." Al Waseela, by Ibn Taymeeya, translated into Urdu by Ehsan Ali Zaheer page 41, (Idara Tarjamun ul Sunna - Sheeysh Muhall) The Nasibis readily accuse others of being deceived by the devil and yet their Imam believes that the Devil can deceive the people by appearing as the Prophet (s).

The Nasibi fatwa that Shaythan fears Hadhrath Umar and not the Holy Prophet (s)

In Ahlul Sunnahs authentic Mishkat al Masabih we read:

The Prophet returned from one of the Holy Wars. When he came back a black girl came and said O Apostle of Allah! I have taken a vow that if Allah takes you back sound I shall beat this Daf in your presence with a song. The Apostle said if you have taken a vow then beat, and if not, not. Then she began to beat. Abu Bakr entered while she was beating, Thereafter Ali entered while she was beating. Usman entered while she was beating. Thereafter when Umar entered, she threw the Daf under her buttock and sat on it. The Apostle of Allah replied O Umar the Devil certainly fears you. I was sitting and she was beating, then Ali entered and she was beating. Then Usman entered and she was beating. When you entered O Omar she threw down the Daf.

Mishkat al Masabih by Tabrizi, English translation by al Haj Maulana Fazlul Karim under the Chapter dealing with the virtues of Umar Volume 4 hadith 14

This is an alleged hadith that the Nasibis propagate to their followers. First and foremost it is haraam for a man to listen to a woman singing. The Nasibis are therefore suggesting that the Prophet (s) was indulging in a sin! Then the Nasibi would want us to believe that Hadhrath Umar was the hero of the hour who brought this activity to an end. Hadhrath Umar saved the Prophet (s) from the clutches of Shaytan he had been taken in by the activity, as were Hadhrath Abu Bakr and Hadhrath Ali.

There is no other interpretation possible the words of the Prophet Only Shaytan is afraid of you proves that Hadhrath Umars rank is above that of the Prophet (s). Perhaps those that allege we view Imam Ali as better in rank than the Prophet (s) should stroke their long beards and ponder over this matter! Shaytan fear Hadhrath Umar not the Holy Prophet (s)! What utter nonsense! But then Nasibi ideology is nonsense. They proudly relay flaws in the Prophet (s)s character citing books joyfully recollecting the filthy fabricated traditions that we have cited earlier.

The Nasibi dont even flinch when they narrate these fairy tales the fact that this is the type of filth can only best be described, as ammunition for Christian Missionaries does not bother them in the slightest! Highlighting the Prophet (s) alleged wrongs are tolerated and permissible, but to highlight flaws in the companions can never be tolerated and makes you a kafir! The Nasibi have more respect for the companions than they do the Holy Prophet (s) hence an even more absurd fatwa.

The Nasibi belief that Hadhrath Abu Bakr was superior to previous Prophets

The Indian Nasibi Maulana Muhammad Naeem Lucknawi declares the following:

Hadhrath Abu Bakrs superiority can not be matched by Musa or Esa. Kitab ay Shahaadat by Maulana Muhammad Naeem Lucknawi, Volume 2 page 11 (Kurzan Press Publishers)

Can you believe this!This coming from the Nasibis mock the Shias for believing that the position of the Prophet (s) designated Imam is superior to previous prophets. We of course are referring to the duty upon the Imam is greater and cite countless Sunni traditions proving that Hadhrath Esa (as) will pray Salat behind Imam Mahdi (as). Compare this to the belief of the Nasibis one that degrades the Prophet (s)s life, believes that a stick is better than him, wants us to accept that Shaytan is scared of Hadhrath Umar and not the Prophet and that Hadhrath Abu Bakr is superior to previous Prophets!

The Nasibi substitution of the Kalima with the name of one of their Ulema

Maulana Ashraf Ali Thanvi (d. 1943) was a very famous leading Deobandi / Nasibi scholar from Pakistan. In his monthly magazine Al-Imdad he had the audacity to publish a letter written to him by one of his beloved Salafee adherents. This is what he wrote:

I see in a dream that while reciting the Kalima, There is no god but Allah, and Muhammad is the Messenger of Allah', I am using your name instead of 'Muhammad is the Messenger of Allah'. Thinking that I am wrong, I repeat the Kalima, but despite wishing in my heart to say it correctly, my tongue involuntarily says 'Ashraf Ali' instead of the Holy Prophet's name. When I wake up and remember my mistake in the Kalima, to make amends for the mistake I send blessings upon the Holy Prophet. However, I am still saying: 'O Allah, bless our master, prophet and leader Ashraf Ali', even though I am awake and not dreaming. But I am helpless, and my tongue is not in my control.

Al-Imdad, issue for the month of Safar, by Maulana Ashraf Ali Thanvi 1336 A.H., circa 1918, page 35

Thanvi in his reply to the letter (also printed straight after) interprets the dream as follows:

"In this incident, it was intended to satisfy you that the one to whom you turn [for spiritual guidance, i.e. Ashraf Ali]is a follower of the Holy Prophet's example"

Al-Imdad, issue for the month of Safar, by Maulana Ashraf Ali Thanvi 1336 A.H., circa 1918, page 35

Is there anything more outrageous than this? The Nasibis love for his Master is such that he substitutes the name of the Prophet (s) with that of Maulana Thanvi. Rather than condemn his follower for this kufr act, Thanvi seeks to rationalise the dream in order to elevate his position to his audience. Would it not have been incumbent on Thanvi to put his follower in his place putting this dream down to a Devils deception? If a Nasibi scholar condones an action that takes you out of Islam, and fails to rebuke the perpetrator for this act, what religion are the Nasibis following? What is left of Islam and the finality of the Prophethood if a Nasibi can substitute the Shahada in preference of his teacher and yet this is not deemed kufr? What faith should anyone have in the Nasibi Ulema in light of this blasphemy?

Nasibi alleged Dreams prove their disrespect of Rasulullah (s) and his Ahlul bayt (as)

In their efforts to prove their piety to the faithful the leading Deobandi scholars have been particularly fond of quoting alleged dreams. Whilst hadith can be disputed the alleged recipients of these dreams were so pleased with what they saw that they sought it fit to put pen to paper and present these dreams to a wider audience. We would ask our readers to look at these dreams and then decide whether this constitutes respect for the dignity of Rasulullah (s) and his Ahlul bayt (as).

A Deobandi Nasibi Maulana saved Rasulullah (s) from falling in to Hell

The Deobandi scholar Maulana Hussain Ali Bujruwee proudly alleges that he saw the following in a dream: I saw Rasulullah (s) and he took me to the bridge leading to Heaven, I saw him slipping from the bridge and I saved him. Mubsuraath al Bulgha Ahraan, by Maulana Hussain Ali Bujruwee, page 8 Rasulullah (s) came as a Mercy to the World to guide people to the right path, to ensure that they did not suffer eternal damnation in the next world, and here this third rate Deobandi Mullah claims he SAVED Rasulullah (s) from the fire. Those that allege that the Shia deem their Imams superior to Angels should take note.

Rasulullah (s) was taught Urdu by the Nasibis

Rashid Ahmad Gangohi, whilst extolling the virtues of the Deoband Madrassa (The main school of learning in Nasibi ideology in the Indian subcontinent) writes the following:

` Once a great scholar saw the Prophet (saws) in a dream speaking Urdu, he asked him where he learnt to speak Urdu when he was an Arabic speaker, the Prophet (saws) replied I learnt Urdu following my contact with the Deoband Madrassa.

Al Baraheynul Kathahaat, by Rashid Ahmad Gangohi, page 26 (published in Kutubkhana Imdaadeyaa, Deoband,Uttar Pradesh)

Is there no level that the Nasibis will stoop in seeking to deceive the people? They have the audacity to proclaim that they taught the Seal of all Prophets - whose sole mission was to teach mankind. This is the belief of scholars who claim that they and they alone are the upholders of truth. The ordinary Muslim would view seeing the Prophet (s) blessed shoe as better than his life and here we have a Nasibi scholar declaring that not only did he meet the Prophet (s) in a dream but also he attended the Madrassa of the Nasibis! We would like to pose this question to the Nasibi since their Imam ibn Taymeeya said that the devil can appear as the Prophet (saw), how do they know that it wasnt the devil who appeared as the Prophet (saw) claiming to have learned urdu from the Deobandis and not the actual Prophet? Was it not possible that Shaythan had appeared in order to give the Deobandis a false sense of superiority?

Sayyida Fatima (as) embraces a Nasibi Scholar

Allamah Ashraf Ali Thanvi claims to have been inspired by this dream:

"I dreamt that I saw Fatima (ra) taking me to her bosom, thereafter I became good" "Hafazathul Yaumia Thanvi" Volume 6 page 37

Thanvi might not have any shame but we would urge Muslims to think about the status of the person being defamed here, this is the daughter of Rasulullah (s), the Leader of the Women of Paradise (this hadith can be found in Sahih al Bukhari (English translation Volume 4 hadith number 819). Sayyida (as) exemplified piety and perfection and Muslims look to her as the perfect role model as a mother and daughter. Yet this third rate Nasibi claims that Sayyida Fatima (as) would embrace him, a non mahram man! May Allahs curse be upon thesepeople.

The Nasibis assault on Hadhrath Ayesha

Nasibi slander on Hadhrath Ayesha

Ibn Kathir writes the following:

Hadhrath Ayesha was accused of illicit relations. Those responsible for spreadingthis allegation were Hadhrath Abu Bakrs cousin Mustha bin Hasasa and the Prophets sister in law Humna binte Hajash and the poet Hasan bin Thabit. The Prophet ordered that they be flogged and they were punished accordingly"

al Bidayah al Nihaya by Ibn Kathir on page 160, Chapter "Dhir Ahfak" To those Nasibis who say that we slander Ayesha and thus are Kaffirs we invite them to ponder, the first to slander her were the companions hence they are kaffirs!

If you base Iman on love for Hadhrath Ayesha then we should remind the people that the Nasibis are guilty of this insult and yet target the Shias. This can be proven from the next wonderful hadith.

Nasibi attack on HadhrathAyeshas dignity

Before analysing the text let us pose the following questions to those with rational minds:

If two of your relatives went to your home and asked your mother about how to perform Ghusl after sex how would you react? Is it not an insult to ask such a question to your mother?

How would you feel if your mother then provided a practical demonstration by removing her clothes and taking a bath? With this in mind we invite you to ponder over this hadith:

Abu Salama b. 'Abd al-Rahman reported: I along with the foster brother of 'A'isha went to her and he asked about the bath of the Apostle (may peace be upon him) because of sexual intercourse. She called for a vessel equal to aSa ' and she took a bath, and there was a curtain between us and her. She poured water on her head thrice and he (Abu Salama) said: The wives of the Apostle (may peace be upon him) collected hair on their heads and these lopped up to ears (and did not go beyond that).

Sahih Muslim, Book 003, Number 0626:

Perhaps the Nasibis would be so kind as to answer these questions:

As the query was with regards to Ghusl after intercourse, could the two men not have obtained the information from one of the male companions?

As the matter was linked to Sexual intercourse both men must have been married so why couldnt they send their respective wives to ask this most delicate question?

Why would Aisha find it necessary to take a bath to demonstrate the point could she not have simply relayed actions verbally with her clothes on?

If there was a net between them that presumable acted as purdah does this not defeat the object of Aisha removing her clothes and demonstrating how Ghusl is performed?

The net clearly was NOT very thick, since they were able to observe that Aisha had placed her hair over her head they could even SEE her ears through it.

Is such a hadith not an insult on the dignity of Hadhrath Aisha?

Alhamdolillah we the Shi'a do NOT believe such hadith that attack the dignity of Hadhrath Aisha, it is unfortunate that Nasibis regard such traditions as Sahih. If those that slander Aisha are kaafir what about those that regard this hadith to be Sahih?

The Shaykhain's attack on Hadhrath Ayesha

We read the following in Sahih Muslim - Book 009, Number 3506:

Jabir b. 'Abdullah (Allah be pleased with them) reported: Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (may peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (may peace be upon him) sitting sad and silent with his wives around him.

He (Hadrat 'Umar) said: I would say something which would make the Holy Prophet (may peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Khadija when you asked me some money, and I got up and slapped her on her neck. Allah's Messenger (may peace be upon him) laughed and said: They are around me as you see, asking for extra money. Abu Bakr (Allahbe pleased with him) then got up went to 'A'isha (Allah be pleased with her) and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger (may peace be upon him) which he does not possess.

They said: By Allah, we do not ask Allah's Messenger (may peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allahbe pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents.

She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.

The fact that the Shaykhain attacked their respective daughters is irrelevant BECAUSE they are Umm'ul Momineen of ALL MUSLIMS.

This being the case, Nasibis answer this:

If insulting Ummul Momineen makes you a kaafir what about those that attack them physically?

What sort of respect is this, attacking Rasulullah (s) wives in his blessed presence?

Hadhrath Abu Bakr attacks Hadhrath Ayesha and declares her an enemy of God

Imam of Ahlul Sunnah Abdul Hamid Ghazzali records the following in his classic Ihya Ulum-id-din:

Once there was an altercation between the Prophet and Hazrat Ayesha when they found Hazrat Abu Bakr as judge. Hazrat Ayesha said to the Prophet: You speak but dont speak except truth. At once Hazrat Abu Bakr gave her such a slap that blood began to ooze out from her mouth".

Ihya Ulum-id-din by Imam Ghazali, Volume 2 page 36, ChapterThe secrets of marriage English translation by Maulana Fazlul Karim. For those Nasibis who accuse the Shia of criticising Hadhrath Aisha we suggest they analyse this narration carefully. Can you get any greater insult that declaring the mother of the faithful an Enemy of God?

The Nasibis Kufr Fatwa on Hadhrath Ayesha

In the renowned book Mawaddathul Qurba by Imam of Ahlul Sunnah, Sayyid Ali Hamdani we read the following:

Hadhrath Ayesha narrates the Prophet said Allah asked meWhoever doesnt accept Alis khilafath and rebels and fights him as a kaffir and will perish in the fire Someone asked her Why did you rebel and fight him? She replied I forgot this Hadith on the Day of the Battle of Jamal, I remembered it again when I returned to Basra and I asked for Allahs forgiveness, I dont think that I will be forgiven for this sin"

Mawaddatul Qurba by S. Ali Hamdani page 32 under the chapter Mawaddatul Saum

We will all die one day and will reply for our deeds, look at your books and ponder over Hadhrath Ayeshas own admission. Mufti Muhammad Qulli has also recorded this Hadith in "Tashdheed al Muthain" and the Nasibis have expunged these words 'Wa ma asee un youqoon'

Hadhrath Ayesha's kufr Fatwa on Hadhrath Uthman

The pages of history are replete with these words uttered by Hadhrath Ayesha against Hadhrath Uthman:

Kill this old fool (Na'thal), for he is unbeliever"

63 Tarikh by Ibn Athir, v3, p206

Lisan al-Arab by Ibn Masur, v14, p141

al-Iqd al-Farid, v4, p290

Qadi Burhaniddin in Sirathul Halbiyya writes:

"Ameerul Momineen Alibin Abi Talib prior to Jamal write a letter to Ayesha saying "Only yesterday you said kill Uthman, May Allah kill him, Uthman has become a kaffir"

Sirathul Halabiyya Volume 3 page 356 "Muhjizatha Nabi"

Other classical Sunni sources have also recorded the same words of Imam Ali (as).

The issuing takfir on Uthman by Hadhrath Ayesha has been eulogised in poetry by Ubayd bin Abi Salmah:

"You ordered the murder of Uthman by stating he had become a kaffir".

Tadhkirathul Khawaas al Ummah, Ibn Jauzi page 38 "Dhikr Jamal"

Al Manaqib al Khawazmi page 117

Nasibis should know that kufr Fatwas are not just on Shias but also on your leader Uthman by your mother Ayesha. The issuing of takfir is a very serious matter, Abu Tharr narrates he heard Rasulullah (s) state:

"If somebody accuses another of Fusuq (by calling him 'Fasiq' i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent."

Sahih al Bukhari, Volume 8 hadith number 71

In addition to this we also read that:

Ibn Umar related that the Holy Prophet said: If a Muslim calls another kafir, then if he is a kafir let it be so; otherwise, he [the caller] is himself a kafir.''

(Abu Dawud, Book of Sunna, edition published by Quran Mahal, Karachi, vol. iii, p. 484) Since Ayesha issued takfir upon Uthman then one of them became an infidel. The Nasibis need to decide which of themis the kafir here .

The Nasibi verdict that Hadhrath Ayesha hated Ali (as)

'Ali Muttaqi al Hind records the following:

Hadhrath Ali says Hadhrath Ayesha fought me because firstly being a woman she possessed a weak judgement and secondly she bore enmity towards me and it would open in the same way a pot is opened. She would have never fought anyone other than me in that way.

Kanz ul Ummal, by 'Ali Muttaqi al Hind Chapter 8 Kitab "Mawa azafee katheeya'thul taweela" In the authentic "Umdah al Qari fi Sharh Sahih al Bukhari", by Badr al Din Hanafi we read that:

HadhrathAyesha, could not bearing hearing a good thing about Ali, and this is solid evidence of her being an enemy of Ali, for Nasibis to proclaim that the narrators of these Hadith are weak is not a valid excuse, because this is testified in the annals of history. "Umdah al Qari fi Sharh Sahih al Bukhari", by Badr al Din Hanafi Sharrapage 720, Chapter 4 "Hud ul Mareez"

Hadhrath Ayesha's pleasure at the death of Sayyida Fatima (as)

In "Sharh Nahj ul Balagha", Ibn al Hadid records the following:

"When the Prophets daughter died all the wives except Ayesha came to console Banu Hashim and she said that she was unwell and the message which she sent to Hadhrath Ali (as) clearly depicts her joy at this sad occasion".

Sharra Nahj ul Balagha by Ibn al Hadid page 439 Chapter 2

The only way the Wahabis get round these texts is to declare them daif (weak).

The Shi'a position on Hadhrath Ayesha

We do not curse Hadhrath Ayesha; rather we only quote what can be found in the text of the Ahlul Sunnah as well as Allah (swt) words in the Quran. It is sad that when we quote Sunni texts we are called kaffir! Furthermore after a detailed analysis of the Quran and Sunnah it cannot be proven that the standard for determining Iman is Hadhrath Ayesha.

Nasibis rather than attacking the Shia why not answer these questions:

Are the Sahaba and wives of the Prophet (s) EXEMPT from Sharia? If Allah (swt) or Rasulullah (s) state something does that apply to ALL Muslims, or can the Sahaba and the wives of the Prophet (s) ignore these words?

Are the Sahaba liable to punishment if they commit transgression? Now with these answers in mind we should point out that your esteemed books are replete with traditions that make it clear that Rasulullah (s) said: "Loving Ali is the sign of belief, and hating Ali is the sign of hypocrisy."

Sahih Tirmidhi, v5, p643

So Nasibis could you answer us this:

(1) Are these hadith Sahih?

(2) Does it apply to all people?

(3) Did Ummul Momineen Ayesha hate Ali?

Moving on we also find this hadith:

Zaid bin Arqam narrates:

"Allah's Messenger (peace and blessings of Allah be upon him) said regarding 'Ali, Fatima, Hasan and Husain (Allahbe pleased with them all): I am at peace with those with whom you make peace and I am at war with those whom you make war",

1. Sunan Ibn-I-Majah, English translation by Muhammad Tufail Ansari, Volume 1 page 81;

2. Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350;

3. al-Mustadrak, by al-Hakim, v3, p149

So Nasibis, answer us:

(1) Is this hadith Sahih?

(2) Does it apply to all people?

(3) What is the position of one who is at war with the Prophet, Muslim, Murtad, Munafiq or Kaafir?

Introduction

There is no doubt that the Shi'a of Ali (as) are a peace loving people, and are the standard bearers of unity amongst Muslims. The Shi'a Ulema have striven hard towards this goal inviting our brothers to sit and talk with us, it should be pointed out that the invitation does not constitute a defect in religious belief on our part.

It seemed that their efforts had borne fruit when in 1959 Shaykh Mahmood Shaltoot, Grand Mufti of Al Azhar University issued a fatwa declaring Fiqh-e-Jaferiyya an Islamic school of thought, and adherents were free to adopt it in the same way that they could follow the other four schools.

Despite this major breakthrough, it is with deep regret that we look around us and see that despite entering a new century, this polemical battle, with those who support and revere the enemies of Hadhrath Ali (as) is still going on today.

The contemporary Nasibis, the Deobandis (rigid Hanafees from the Indian Subcontinent) and the 'la madhabi' (Salafees from Saudi Arabia) have sought to undermine the spirit of the Al Azhar fatwa by orchestrating a well financed / baseless campaign of lies against the Shi'a, aimed at dividing the Muslims.

Just like their Nasibi ancestors who sought to undermine and ruin Imam Ali (as) by accusing him of killing Hadhrath Uthman (when they themselves had his blood on their hands) to the point of slandering, cursing and fighting him, their modern day offspring have likewise adopted these same methods against his Shi'a.

They have used every form of deception possible to achieve this aim. This has included the common Nasibi tactic of distorting / denying and re-writing historical facts, misquoting Shi'a texts and intentionally lying about the Shi'a faith to the ignorant masses so as to create a hatred of the adherents of the Ahlul'bayt.

They are undoubtedly the leaders of sedition and they are responsible for inciting fitna and sectarian violence everywhere they operate- in exchange for 'lucrative' handouts in the form of cash, presents and young boys from their Saudi / US paymasters.

Curiously whilst attacking the Shi'a, these groups are themselves divided and they frequently issue takfir against one another. The Prophet (s) had once compared the Ummah to a body. The Nasibis are a cancer attacking the body. It is imperative that we uproot this cancer from the body so as to save this Ummah from further fragmentation and destruction.

Our methodology

We will adopt the same steps, as would a Doctor seeking to identify a patient's ailment. He would:

Diagnose the condition - We will likewise diagnose the symptoms of a Nasibi.

Determine whether the symptoms have spread - We will examine the extent to which Nasibi thinking has penetrated through the body.

Take a biopsy to use quantifiable evidence / tissue diagnosis etc - We will likewise rely on quantifiable evidence presenting facts based on history, hadith and the texts of the Nasibis.

Defending our approach

There is no doubtbe some that will criticize the harsh / attacking style used by the book. We however, feel that we have been left with no other choice. Having had to endure attack after attack of volatile abuse from the Nasibis whether thatbe in book form or on the Internet, we feel that the time has come to adopt this approach.

We wish to make it clear from the onset that this is not a defensive work where we set our stall on the market explaining our beliefs to passers by. There are excellent sites performing that very function those who want to know the truth about Shi'a faith should go there (eg. www.al-islam.org). This book takes the method of attack.

Defining a Nasibi

For an introduction to the literal meaning of Nasibi we have relied on the definitions stipulated by several recognised Ahl'ul Sunnah scholars:

"Famhuus" page 53, Chapter "Al Ba".

"Taj al Uroous page 277, Volume 4 Chapter "Al Ba Murtazi al Zubaydi".

"Lisan al Arab" page 762, by Ibn Manzur.

"Hadiya al Sahil ay adalta al Masail" page 96.

"Tadhrib al Radhi" page311 Allamah Jalaladeen as-Suyuti .

"Akrab al Muwarid" page 2 Chapter "Lananat Nusub".

In "Lisan al Arab" by Ibn Manzur states:

"Nawasib are those who hate Hadhrath Ali, and embrace that hatred as part of their faith" May Allah's cursebe upon such people!

In "Taj al Uroous", we read:

"Nasibi are those who hate Ameer ul Momineen Ali bin Abi Talib (as) and take that enmity as part of their faith".

"Tadhrib al Radhi" provides the following definition:

"Nasibi ideology means hating Ali and preferring Mu'awiya".

"Hadiya al Sahil" elaborates yet further:

"Nasibi ideology is a type of flawed character that is very bad, in its worst form is has a hatred for the Imam of Guidance Hadhrath Ali, and takes this as part of its Deen / Iman". Note that we have proven the definition by faithfully translating the works of Ahl'ul Sunnah and we invite our Sunni brothers and sisters to ponder. Do not be fooled by these long beards because among these are the enemies of Imam 'Ali (as). Their enmity is evident from their speeches, but is disguised in such a way that the ordinary man would not recognise it.

Their methodology is just like that of hypocrites. They read the Kalima with their tongues but their hearts are polluted with hatred and the proof is their animosity towards Hadhrath 'Ali (as). Just like a bad foot odour they carry the stench of Nasibi thought everywhere they go - seeking to deceive the majority by proclaiming that this is the correct faith of Ahl'ul Sunnah wa al Jamaa.

To recognise the Nasibi let us investigate the matter further.

Pinpointing the Nasibi founding forefathers

Whilst defining a Nasibi the pen of the Ahl'ul Sunnah Ulema has been somewhat reluctant to pinpoint where Nasibis existed in history and who their Imams were.

Al Muhaddith Shah Abdul Aziz makes two interesting comments in his "Haddeeya Mujedeeya": "One who fights 'Ali [r] with enmity is a kaafir according to the ijma of Ahl'ul Sunnah." "Haddeeya Mujedeeya" by Al Muhaddith Shah Abdul Aziz Dehlavi page 813

"Whoever deems 'Ali [r] to be a kaafir or opposes his khilafath is a kaafir, this trait was evident amongst the Khawaarij at Naharwaan".

"Haddeeya Mujedeeya" by Al Muhaddith Shah Abdul Aziz Dehlavi page 813

On the same page Shah Abdul Aziz seeks to protect Mu'awiya by pointing out that Mu'awiya does NOT come within this definition since:

"Mu'awiya and the people of Syria sought revenge for the killing of Uthman".

Unfortunately Shah's efforts to protect Mu'awiya and his supporters are in vain because it is an established fact that Mu'awiya and his clansmen:

Opposed the khilafath of Imam Ali (as)

Bore enmity to Imam Ali (as) by cursinghim Fought him

All of these points have been discussed at length in our refutation of Ansar's defence of Mu'awiya.

Hence we have pinpointed those that first wore the Nasibi garb, now let us delve further.

Identifying and recognising Nasibi ideology

Several authoritative Sunni works are being relied on for this section.

Al Muhaddith Shah Abdul Aziz states in "Taufa Ithna Ashari" states:

"Marwan was a Nasibi and was in fact its leader".

Taufa Ithna Ashari" page 95 Chapter 2 paragraph number 74, by Al Muhaddith Shah 'Abdul Aziz Dehlavi Maulana Sayyid Lal Shah Bukhari attributes a different name as the actual Imam of the Nasibis, he writes:

"The founder of Nasibi ideology was Mu'awiya".

"Isthakhlaaf ai Yazid" by Maulana Sayyid Lal Shah Bukhari page 216 In "Al Bidayah al Nihayah" Ibn Kathir states:

"Marwan was so evil that he would curse Hadhrath 'Ali".

"Al Bidayah al Nihayah" page 259, Volume 8 by Ibn Kathir In "Fatwa Azizi" by Shah Abdul Aziz we read that: "Mu'awiya would curse Hadhrath 'Ali (as)". "Fatwa Azizi" by al' Muhaddith Shah Abdul Aziz Dehlavi page 123

Hence Marwan and Mu'awiya were both Nasibis. They were enemies of 'Ali and embraced this as part of their faith. Their followers are also Nasibis. Their hatred takes numerous guises. In their lectures and writings their Nasibi thought becomes evident as does their hatred for the Shi'a of 'Ali.This party who pass fatwas of Kufr upon the Shi'a are in fact the spiritual descendants of Marwan and Mu'awiya and thus they adhere to an illegitimate belief formulated in the minds of the enemies of Hadhrath Ali (as).

From the outside one might mistakenly assume that Nasibis are pious adherents of the Sunnah. In their speeches they advocate the importance of adhering to the Sunnah, they wear long caftans, carry miswak, grow long beards, and lick their fingers after a meal - why? Because they will tell you that this was the Sunnah of the Prophet (s). It is curious that they adhere to such minute details, mimicking the Prophet (s) even in his dress sense and yet the important Sunnah, namely that of loving and adhering to the teachings of his Ahl'ul bayt (as) is rejected by them. What is even worse is the fact that they display hatred towards Ahl'ul bayt (as), evident from the fact that they regard their enemies as their Imams.

The casual observer may indeed be taken in by their acts of charity, Islamic circles, lengthy prayers etc - but the reality is these deeds are of no avail, for Rasulullah (s) declared:

"Hatred of 'Ali is such a thing that no good deeds will benefit, whilst love of 'Ali is such a thing that no bad deeds will harm you"

al-Nasa'ih al-Kaafiyah page 67

Mu'awiya and Yazid were the Founding Forefathers of Nasibi ideology

A peculiarity of the Nasibis is the immense love they hold for Mu'awiya, the enemy of Ali. The reason is due the fact that the Nasibis owe their religious ideology to him. In the same way a child seeks to cover up the sins of his father, the Nasibis try their utmost to conceal the actions of their father Mu'awiya in hope that the cat is not let out of the bag and their hypocrisy is not publicly unveiled. They will try to convince their faithful that Mu'awiya was a pious man who never hated Ali (as) who fought him for the pleasure of Allah (swt). Alas the Nasibis can continue to deceive their flock but the classical works of the Ahl'ul Sunnah do not tally up with their lies, and as we shall prove the origin of the Nasibi movement in fact lies at the door of their beloved Imam Mu'awiya. We have again relied on two recognised Sunni sources for this section.

In "Al Bidayah al Nihayah" Ibn Kathir records that:

"Sad bin Abi Waqqas said to Mu'awiya you have sat me next me next to you on your throne and begun to curse Hadhrath 'Ali".

"Al Bidayah al Nihayah" page 341 Volume 7 the Chapter "The virtues of 'Ali".

This demonstrates that Mu'awiya used to curse Hadhrath 'Ali (as).

In "Shazaaruth al Dhahab" we read:

"Imam of Ahl'ul Sunnah Imam Dhahabi commented that Mu'awiya's son Yazid's was an enemy of Hadhrath 'Ali, a Nasibi, a man of evil nature, and a drunkard".

"Shazaaruth al Dhahab" page 69, Volume 1, by Salah al Hanbali Mu'awiya and Yazid were hence both Nasibi and were the worst enemies of Hadhrath 'Ali (as) and their adherents follow the same principle; carrying this banner of hypocrisy everywhere they go. The contemporary Nasibis love these characters and praise the Banu Ummayya rule. Ansar.org;'s Abu Sulaiman is the perfect example, who has written an entire article extolling the merits of Nasibi Muiawiya and portraying Yazeed as a pious Muslim. We have refuted his defence in our article on Mu'awiya. This should not come as much of a surprise after all - this was an era when Imam Ali (as) was openly cursed on the Mosque pulpits - and yet you never hear self-declared defenders of the companions such as the Nasibi Bilal Philips ever mention this.

Philips will write emphatically that the Shi'a do not respect the first three khalifa's - and he seeks maximum publicity to exploit this in hope that people attack innocent Shi'as and call them kaffir. His hypocrisy is quite evident from the respect he gives to those who cursed Imam Ali (as). It was Mu'awiya that introduced the cursing of Imam Ali throughout his kingdom, a tradition that continued for 90 years of Banu Ummayya rule. Does Philips criticise / condemn / heap scorn on the perpetrator of such an action?

Certainly not, how can a Nasibi criticise his father? Philips pen tactically gleans over this period he fails to pass any comment whatsoever - on the contrary Philips and his Nasibi contemporaries praise Mu'awiya calling him radiallahu 'anhu. This is clear evidence of his being a Nasibi disrespecting the three khalifa's is an outrage and makes you a kaffir, cursing Imam Ali (as) is okay and whoever did it - Allah is pleased with him. The Nasibis are the bitterest enemies of the family of the Prophet (s). Those who call Shia's Kaffirs are the illegitimate descendants of these Nasibis and to extinguish the flames of animosity they pass kufr fatwas on Shia's. We of course are aware that barking dogs have no bite.

By extolling Mu'awiya the Nasibis have opposed Allah (swt) and his beloved Prophet (S)

Such is their love for Mu'awiya these Nasibis go to huge lengths in extolling his virtues and his reign. They are only harming themselves, by saying Mu'awiya - May Allah be pleased with him, they are further pining their caftans to the gates of hell. This is because they have opposed the words of the Prophet:

Such are the double standard of the Salafi Nasibis that whilst on the one hand they advocate the science of hadith authenticity, and accuse the Shi'a of citing fabricated hadith, when it comes to Mu'awiya they will even rely on fabricated traditions to praise him. The reality is many of the leading classical Ahl'ul Sunnah Ulema have declared all hadith in praise of Mu'awiya as fabrications. Al Hafidh Jalaladeen Suyuti in "Liyali al Musnuaa fi ahadithil Mauzuaa" Volume 1 page 424 states: "Imam Hakim claims that never came across a single hadith in praise of Mu'awiya that was Sahih". Muhammad bin Ali bin Shaukani in "Fawaid al Mujmuwwa fi bayyan ai hadith ai mauzoowa",

page 47 states that "Ibne Habban commented that all ahadith in praise of Mu'awiya are fabricated". Al Muhaddith Shaykh Abdul Haqq Dehlavi in "Sharra Mishkat Shareef" Volume 4 page 716 (published in 1873) after citing the hadith in praise of Mu'awiya comments "It is recorded in Jami ul Usul that many muhaddith scholars have concluded that there exists not even a single hadith in praise of Mu'awiya that is Sahih". Abul Hasan Quinani in "Thunziyaa as Shari'a al Murfoo'a", Volume 2, Chapter 8 page 7 comments "Imam Hakim cites from a chain used by Sibt Ibne Jauzi who cites Isaan bin Ruhiyaa that 'there exists nothing in praise of Mu'awiya that is Sahih". Allamah Abdul Rahmanbin Jauzi al Qurshee in "al Mauzooath" Volume 2 page 420 states:

"Imam Hakim narrated from Abul Abbas who heard from his father, who heard from Isaac bin Ibraheem Hanzali that 'no hadith in praise of Mu'awiya are Sahih'. Shaykh Ismailbin Muhammad in "Kashful Khaffa" Volume 2 page 20 states 'there exist no hadith in praise of Mu'awiya that is Sahih'.

"Whoever curses (or verbally abuses) Ali, he has, in fact, cursed me, and whoever has cursed me, he has cursed Allah, and whoever has cursed Allah, then Allah will throw him into the Hell-fire".

Musnad Ahmad Ibn Hanbal, v6, p33

Nasibis know very well that their Imam Mu'awiya started the tradition of cursing Ali (we have highlighted this fact in our rebuttal of Ansar Nasibis defence of Mu'awiya bin Hind). In doing so as the hadith testifies he was cursing Allah. And yet the Nasibis insist on the title Ameer Mu'awiya may Allah be pleased with him. Is Allah (swt) pleased with someone that curses him? - Astaghfirullah the Nasibis are opposing the words of the Prophet (s), and he who does so intentionally is a kaffir!

The tradition of cursing Ali (as) by Mu'awiya is a fact and not as the Nasibi Ulema would like their adherents to believe a Shi'a slander against the Sahaba. It is an attested fact, so much so that even one oftheir own scholars Sayyid Abu'l Ala Maudoodi records this fact in his "Khilafath aur Muluiyath". On page 79 he writes: "Ibn Kathir in al Bidayah records that one unlawful and outrageous practice started by Mu'awiya was that he and his governors would curse Hadhrath 'Ali during the Friday sermon from the Imam's position. This took such an extreme that this practise even took place in the Mosque of the Prophet, in front of the grave of the Prophet (saws), the cursing of his most beloved relative would take place, in the presence of Hadhrath 'Ali's family who would hear this abuse with their own ears (Tabari Volume 4 page 188, Ibn Athir Volume 3" page 234, al Bidayah Volume 8 page 259 and Volume 9 page 80).

The position of the Imam of the Nasibis Ibn Taymeeya in the eyes of the Ahl'ul Sunnahwa al Jamaa

In the same way an illegitimate child yearns for acceptance from the hostile world around it - and searches out for a father to adopt it - the early Nasibis who were rejected by the majority, walked the wilderness desirous of a father to codify their hypocrisy into aqeedah. The Devil provided for them, by introducing them to Ibn Taymeeya - and their central source of deviancy comes from him. Revered to the point of Sainthood by the Nasibis, it is interesting to note that his contemporaries didn't ascribe to the same view; on the contrary they vilified him. Ibn Hajr al Asqalani in his biography of Ibn Taymeeya lists the differing views amongst the Ahl'ul Sunnah scholars.

For the purposes of this discussion it will suffice to quote the following.

"Others considered him a hypocrite [munaafiq] because of what he said about Ali that he had been forsaken (makhdhoolan) everywhere he went, had repeatedly tried to acquire the Khilafah and never attained it, fought out of lust for power rather than religion, and said that "he loved authority while Uthman loved money." He would say that Abu Bakr had declared Islam in his old age, fully aware of what he said, while Ali had declared Islam as a boy, and the boy's Islam is not considered sound upon his mere word... In sum he said ugly things such as these, and it was said against him that he was a hypocrite, in view of the Prophet's (s) saying (to Ali): "Only a hypocrite would show you hatred". "al-durar al-kaamina fi ayaan al-mi'at al-thaamina" by Ibn Hajar al-Asqalani's in the biography of Ibn Taymeeya (printed in Hyderabad: Daa'irat al-maaarif al-uthmaaniyya, 1384 H, vol. 1:153-155)

Ibne Hajar in Fatawa al Hadeesa page 86 on Ibn Taymeeya:

"Ibn Taymeeya issuch a man that may God disgrace him, lead him astray, blind him and make him dumb"

In Al Badr ul Thalay page 67 Volume 1 Muhammad Shawkani states:

"Maliki Judge Ibn Mukhlauf gave a fatwa that Ibn Taymeeya if not killed should be confined for the rest of his life, Ibn Taymeeya's kufr was then proven and it was declared in Damascus 'Whoever followers Ibn T aym,eys it is permissible to kill him and take his property".

We read in Jahar Munazzam Fi Ziyarath ai Kubra al Mukurrum taken from Isthaksa page 264: "Ibn Hajr Makki condemned Ibn Taymeeya saying "How can we rely on him on matters of Deen? This Ibn Taymeeys is a misled person and God had cloaked him in disgrace, the Ulema of the time demaded that he be killed, or imprisoned, the Kings imprisoned him and he died in jail".

Deobandi scholar Anwar Shah Kashmiree in Anwar al Bari Volume 6 pages 220-221 states: "Tahavi's acceptance of the hadith 'Radd ai Shams' as true and Ibn Taymeeya's reaction against Tahavi, indicates that he had Khwaarij views".

(Our note: Radd ai Shams is the hadith in which Imam Ali (as) returned the sunset via the poiniting of his finger). Shah Abdul Aziz in Fatawa Azizi Volume 2 page 79:

"The pen of Ibn Taymeeya in Minhajj at some points is soatrocious, in particular his views on Ahl'ul bayt where he has sought to play down their merits, prohibits visiting the tomb of Rasulullah (s), is opposed to Saints and condemns the Sufis. According to the views of Ahl'ul Sunnah his pen is cursed, his writings cannotdeemed to be those of the Ahl'ul Sunnah".

Takfeer issued by the Ahl'ul Sunnah against Ibn Taymeeya

We should also point out to these Salafi Nasibis that 40 Ulema of Ahl'ul Sunnah deemed their beloved Imam Ibn Taymeeya to be akaafir, names included leading Sunni Ulema (of the 4 schools) of the time such as:

Muhammad bin Ibrahim Shaafi

Muhammad bin Abu Bakr Maliki

Muhammad bin Abu Bakr Jareer Ansari Hanafi

Abdullah bin Umar Muqaddis Hanbali

These 40 Ulema declared Ibn Taymeeya to be a kaafir, and it was declared in Syria that if anyone shared the view of Ibn Taymeeya, then it was valid to shed their blood and appropriate their land". (The fatwa and this text can be found in Al Nabraas Sharh al Aqaid page 114 footnote 4 [printed in Meerath, India], Sharh Aqaid Jalali page 80 [printed in Afghanistan].Ad Dhur ra al Kamina, by Ibn Hajr Asqalani, Volume 1 page 147 [Dakkan].

In addition to this we learn that Shaykh Zaynudeen bin Rajab Hanbali in light of Ibn Taymeeya incorrect views, deemed him to be a kaafir. (taken from Anwar al Bari Volume 11 page 190).

We further read in Anwar al Bari Volume 11 page 119 that:

The Ahl'ul Sunnahwa' al Jamaah fatwa on the Nasibis

Imam of the Ahl'ul Sunnah Shah Abdul Aziz's fatwa that Nasibis are equal to dogs and pigs

The high-ranking Sunni scholar Shah Abdul Aziz Dehlavi writes:

"The Ulema of Ahl'ul Sunnah regard the enemies of Ali, the Nasibis as the worstparty, that recites the Shahada. We regard them as equivalent to dogs and pigs". "Taufa Ithna Ashari" page 6 Shah Abdul Aziz Dehlavi (Sohail Academy publishers)

Interestingly the Nasibi Ulema declare that you cannot drink from the bowl that the Shi'ahave drunk from, but if a dog drinks from that same vessel you can. The rationale behind this fatwa is quite poignant in light of Shah's comments, after all 'birds of a feather flock together'. Those compared to dogs (Nasibis) will no doubt share water with their brethren. Dehlavi was of course pointing to the fact that Nasibis are Nijis (impure) in the same way that dogs and pigs are.

Imam of Ahl'ul Sunnah Shah Abdul Aziz's fatwa that the Nasibi ideology is Kufr

Shah Abdul Aziz further writes:

"To suggest that there were no objections raised against Hadhrath Ali - by the Nasibis and Khawariji's is incorrect, because the Khawarij and Nasibi like their black cursed faces have likewise blacked many pages. To make references to their kufr here would be disrespectful; it is only permissible [to repeat such comments] under duress".

"Taufa Ithna Ashari" page 227 Shah Abdul Aziz Dehlavi (Sohail Academy publishers) It is sufficient hear to say that one group has turned its back on the Family of the Prophet (s) and that group are the Nasibis. A peculiar trait of Nasibis is that they portray sympathies towards the Sahaba so as to gain acceptance from the Ahl'ul Sunnah.

They will praise the Sahaba whilst at the same time disrespecting the Prophet (s) and his family. They will begin by attacking the companions and will then attribute what they have just said to the Shi'a - so as to pass kufr fatwas on them. It is so simple to declare Takfir on someone nowadays, that no one evades the Nasibi net, and they even have the audacity to declare that the esteemed parents of Prophet (s) were Kaafir.

The Nasibis slander against Allah (swt)

The Salafee/Nasibi belief that Allah (swt) is the root source of acts of polytheism, fornication and homosexuality

In the recognised Ahl'ul Sunnah work "Fiqa-e-Akbar" we read:

"To become Muslim it is obligatory that one believes that all good and evil, pious and bad deeds all come from Allah (swt)".

"Fiqa-e-Akbar" page 13 by Imam 'Abu Hanifa

May Allah (swt) forgive us! This means that Man is helpless and has no control over hisactions, all acts are from Allah (swt) man is just a tool like a pen, sword or bike. It is left to Allah (swt) to use these tools and man has absolutely no discretion. Taking this to its logical conclusion, this Fatwa means that Allah (swt) murdered Hadhrath Uthman;

Allah (swt) issued Hadhrath Hafsa with the utterance of 'first' divorce. Furthermore, it means that every brothel in the world is run by Allah (swt), and that acts of kufr, polytheism, fornication, homosexuality, child abuse, robbery, theft, drinking etc are all arranged by Allah (swt). This likewise also means that Allah (swt) also wills chantsraised against the Sahaba. This is the faith of the Nasibis.

The Nasibis Fatwa that Allah (swt) is in hell (God forbid)We read the following in Sahih al-Bukhari:

The Prophet (saws) said, "The people will be thrown into the (Hell) Fire and it will say: 'Are there any more (to come)?( 50:30) till Allah puts his foot over it and it will say 'Qat!Qat!" (Enough! Enough!)"

"Sahih al Bukhari" Arabic-English Volume 6 hadith number 371 translated by Dr Muhsin Khan Is there anything more disgraceful than to believe that Allah (swt) will be in hell on the Day of Judgement?If one part of Allah (swt) then he is in hell.

Not only is Allah (swt) given physical attributes the Nasibis even give Allah (swt) human characteristics, with the Indian Imam of the Nasibis Shah Ismail Shaheed writing that "one cannot rule out the possibility that Allah (swt) can forget" (1) (Allah forbid) when Allah (swt) declares in Surah Tauba verse 28 that he is Allah is "All-Knowing All-Wise". Even more outrageous is the Nasibi Rashid Ahmad Gangohi's fatwa; namely that "Allah can tell a lie".

1. "Yak Rowza" (Farsi), by Shah Ismail Shaheed page 217

2. "Fataawa Rasheediyah" Vol 1, page 19

This is the belief of the Nasibis who proudly declare that they have been blessed with the correct belief and love for their Creator - and what a fine belief it is to one in which every bad thing even homosexuality and fornication is being caused by Allah (swt), He (swt) can forget and will be in Hell on the Day of Judgement. Rather than concealing this, they pride themselves with this disgraceful concept of Tauheed. Their sermons are littered with reference to tauheed and how simply man can stoop in to shirk, and yet at the same time they believe that Allah (swt) has a physical body and that he will be in hell on the Day of Judgement.

Do these beliefs constitute a correct belief in tauheed?

They say that seeking the help of anybody via an intermediary is Shirk and scorn the Shi'a for saying "Ya 'Ali Madad" (Alihelp me). If asking 'Ali (as) for help is kufr then we are only following the ways of the Salaf, Hadhrath Umar constantly sought the help of 'Ali, was he committing Shirk by doing so? Moreover, the hypocrisy of the Salafees is clear, when Saddam Husayn invaded Kuwait, rather than cling to Tauheed and seek Allah (swt) for protection the Saudi Nasibis had the audacity to call upon the Americans (not Allah swt) for help, in doing so they had no shame in bringing Kafirs onto the holy land. Saying "Ya Ali Madad" is Kufr saying "Ya America Madad" is permissible!

Despite these disgraceful beliefs they pass kufr fatwas on Shia's!

The Nasibis slander of the Qur'an

Nasibis fatwa declaring it permissible to write the Qur'an with urine

A reputed scholar from this camp Qazi Khan unashamedly writes that:

"There is no sin if you write the Qur'an with urine, blood or on the skin of a dead animal". Fatawi Qazi Khanpage 780 "Chapter al Khathur"

These Nasibis proudly proclaim themselves to be defenders of the Qur'an. Is this 'respect' for Allah (swt)'s Holy Book? May Allah (swt) disgrace these people for stating such blasphemy! One wonders how they arrived at this conclusion.Since they have an obsession with adhering to the practices of the Sahaba can they furnace any evidence that any of them wrote the Qur'an with urine? Then again these are the descendants of Mu'awiya who showed his respect for Allah (swt)'s Book by raising it on a lance during the battle of Sifeen!

Nasibis absurd assertion that to kiss the Holy Qur'an is wrong

Curiously in the recognised "Al Dhur al Mukhthar" their scholars proclaim:

"To kiss the Qur'an is wrong".

"Al Dhur al Mukhthar" page 55, Volume 4

This is the belief of the Nasibis of the self-proclaimed protectors of the Qur'an. In the same way the illegitimate child tries to hide his lineage these Nasibis try to hide the Fatwas of their Mufti's. Their respect for the Qur'an is less than the respect they afford their wives. On the one hand they assert that kissing one's wife is permissible and yet they assert that kissing the Qur'an is wrong. Writing the Qur'an with urine is permissible,

whilst kissing the Qur'an is not, what a fine belief! Would any Muslim have the audacity to 'think' such filth let alone put pen to paper and declare it a fatwa? Certainly not, in Muslim homes the world over Allah (swt)'s book is given the respect it deserves, not touched until Wudhu is made, placed at a high place, kissed when touched, and yet these so called defenders of the Qur'an allege that it is permissible to write the Qur'an - Allah (swt)'s words with urine! What would a Kaffir think if he came across such a fatwa? Would he not ask himself 'is this the respect that the Muslims give to a Book they deem to be God's word?' May Allah's curse be upon these so-called scholars whose disrespect of theQur'an, exceeds no bounds.

Nasibi slander that Shi'a ascribe tahreef to the Holy Qur'an

Generation after generation of Nasibi has spewed the same vomit to his followers as "proof" that Shi'as are kafirs. The proof lies in the fact that traditions of tahreef can be located in Shi'a texts. Not only have the Shi'a Ulema rejected these traditions the Nasibis should no that there is a difference between tahreef traditions and basing one's aqeedah on those traditions. It should be stated that the ultimate standard to determine the authenticity of hadith is the Qur'an, if it conflicts with Allah (swt)'s Book it must be disguarded (1).

Allah takes the responsibility of protection himself when He (swt) states: This is also confirmed by al-Kulayni, compiler of al-Kafi from where the Nasibis cite the tahreef traditions to the illiterate faithful. In the introduction to al-Kafi he states: "Brother, may God lead you to the right road. You ought to know that it is impossible for anyone to distinguish the truth from the untruth when Muslim scholars disagree upon statements attributed to the Imams. There is only one way to separate the true from the untrue reports, through the standard which was declared by the Imam:"Test the various reports by the Book of God; whatever agrees with it take it, whatever disagrees with it reject it"

"CertainlyWe revealed the Reminder and certainly We shall preserve it." (The Holy Qur'an 15: 9)

When Allah (swt) provides a guarantee that it is protected any hadith of tahreef automatically has to be rejected. Despite this quite logical fact the pathetic Nasibis have insisted on declaring Shi'as on account of tahreef traditions they are in effect forcing us to accept that these traditions are a part of aqeedah. Well Nasibis if Shi'asare kaffir on this ground then so are Ahl'ul Sunnah lead by those beloved Sahaba you seek to defend to the hilt!

Hadhrath Umar's saying that the current Qur'an is incomplete

In Sahih Al-Bukhari Volume 8, pages 209-210, we read this sermon delivered by Hadhrath Umar during his last Hajj as Khalifa: "Certainly Allah sent Muhammad with the truth, and revealed to him the Book. One of the revelations which came to him was the verse of stoning. We read it and understood it. "The Messenger of God stoned and we stoned after him. I am concerned that if time goes on, someone may say, 'By God, we do not find the verse of stoning in the Book of God;' thus, the Muslims will deviate by neglecting a commandment the Almighty revealed.

"Stoning is in the Book of God. It is the right punishment for aperson who commits adultery if the required witnesses are available, or there was pregnancy without marriage or adultery is admitted."

Again, we used to read in what we found in the Book of God:

"Do not deny the fatherhood of your fathers in contempt because it is disbelief on your part to be ashamed of the fatherhood of your fathers." So Nasibis, tell us where has this verse on stoning gone? Al-Muttaqi 'Ali bin Husam al-Din in his book "Mukhtasar Kanz al-'Ummal" printed on the margin of Imam Ahmad's Musnad, Volume 2, page 2, in his hadith about chapter 33, said that Ibn Mardawayh reported that Hudhayfah said:

'Umar said to me 'How many verses are contained in the chapter of al-Ahzab?' I said, '72 or 73 verses.' He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.

The revered Sunni scholar al Hafidh Jalaladeen as Suyuti writes:

"Hadhrath Umar said at the Saqifa that the Qur'an has 1,027,000 letters". "Tafsir al Itqan" by as Suyuti, page 88

The present Qur'an has 267,033 letters. According to Hadhrath Umar's research the Qur'an should have approximately 90 parts. We should console the Nasibis at their heavy loss - having lost 60 parts of the Qur'an! They themselves advocate that anyone that says the Qur'an has verses missing is a Kaffir thus a verdict on Hadhrath Umar in the light of the above narration will suffice as the final nail in the coffin for them. Perhaps the Nasibis should stop passing fatwas on the Shi'a and focus on Hadhrath Umar! As the saying goes "Those living in glass houses should not throw stones".

Abdullah ibne Umar's similar Fatwa that the Qur'an is incomplete Suyuti also records the following:

"No one can proclaim that I have found the Qur'an complete because most of the Qur'an has been lost".

"Tafsir Duure Manthur" as-Suyuti Volume 1 page 104

Nasibis swiftly pass kufr on the Shi'a claiming that we believe that the Qur'an is incomplete, whilst they have traditions that suggest that the belief of Hadhrath Umar and his son. If anyone states that to declare tahreef in the Qur'an makes you a Kaffir then there exist many personalities who are accredited by them as Imams who believed in tahreef.

The Nasibi Scholar Maulana Anwar Shah's Fatwa, that there is Tahreef in the Qur'an

The famous Hadith scholar of the Deobandis Syed Anwar Shah Kashmiri in his recognised Ahl'ul Sunnah work "Fayz ul Bari" writes:

"It is my analysis based on Sahih al-Bukhari that the Qur'an has tahreef with regards to words and this was an accredited to Hadhrath Uthman's party as an unintentional or intentional mistake".

"Fayz ul Bari" Anwar Shahpage 395 Volume 3 under the Chapter "As Shah'adhat" Maulana Shah has cut the nose of the Deobandi Nasibis without even using a knife! There is no limit to the Nasibis lack of respect. If those who believe in Tahreef are Kaffir then this is aqeedah of the companions and their learned Ulema.

The Nasibis belief in Iman

The Nasibi ruling that having sex with one's mother and murdering one's father does not lessens one's faithIn the ancient authoritative text of the Ahl'ul Sunnah "Tarikh al Baghdad", the author Khatib al-Baghdadi records the following:

"Imam 'Abu Hanifa was asked about the Iman of a man who fornicates with his mother, murders his father, and drinks alcohol over his skull. The Imam replied 'He is a Momin".

"Tareekh e Baghdad" page 374 Volume 13, Chapter "Dhikr Numan"

Now ponder over the reply from the Imam of the Deobandi's! If someone has sex with his mother his faith remains unaffected! There are different levels of one being a Muslim - based on one's actions. A fasiq is a transgressor, a fajir is one who commits debauchery - both are Muslim in that they proclaim the Shahada but so disgraceful are their actions that they fall in to these categories. A true sincere believer is a momin. If copulating with one's mother and killing ones father is the act of a momin (a sincere believer) what does one need to do to become a fasiq or fajir? Are these examples a momin? Notice the Nasibi contradiction here, those who disrespect the Sahaba are kafir whereas those who sleep with theirmothers, kill their fathers making trophies out of their skulls are Momin - the top rank of believer.

The Nasibis attack on the Prophet [saww]

The Nasibis Fatwa that the Prophet (s) was a Kaafir (God forbid!)

The famous Sunni scholar Fakhradin al Razi writes:

"Some Nasibis believe that in the beginning the Prophet (saws) was a Kaafir. Then Allah (swt) guided him and made him a Prophet. Allamah Qalbee says, "This verse that you were saved means that he was misguided, the Kaafir people had made him a Kaafir. Then Allah (swt) guided him to the path of Tauheed. Allamah Sudi states that the Prophet (saws) followed the faith of his Kaafir people for forty years".

Tafsir al Kabir by Fakhradin al Razi, page 424 Volume 8 paragraph 30

It is about this same Sudi, that Shah Abdul Aziz comments that:

"Sudi Kabeer who wrote "Mothabeen wa saqaat" was an Ahl'ul Sunnah scholar who was a trustworthy pious predecessor".

"Taufa Ithna Ashari" by Shah Abdul Aziz Dehlavi, page 30

Trustworthy pious predecessor means he was amongst those that the Nasibis would call the Salaf who they venerate. Its widely known fact that the obvious if from Allah (swt) /the hidden is from Shaythan and this applies to the Nasibi Ulema. Do not be fooled by their long beards nor fear their kaffir Fatwas on the Shi'as because they are the illiterate fools who have disrespected the Prophet through their absurd research. Their DNA is made up of Kufr; they are so quick at passing kufr Fatwas they even pass them on the Prophet (s). These Nasibis that have no shame at attacking theProphet, will naturally have no qualms about attacking the Shi'a. In the same way these verdicts don't harm the Prophet their verdicts don't harm the Shi'a either.

The main accusation is we curse the Sahaba hence we are kaffir we say that these Nawasib curse the Prophet and hence are kaffir. If the world makes these Fatwas the foundation of Islam then no Muslim will remain on the earth, because no sect / religion / scholar / leader not even the Prophet (s) evades their Takfir Fatwas.