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:
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Author: Abdul Hakeem Oranu
