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#31 [Permalink] Posted on 22nd December 2010 11:00
Bibliography:

1. Shi'ite Beliefs, Shaykh Khalid Mahmud, Ph.D, Islamic Academy of Manchester, UK, 20 Pages

2. Hidayatus Shia, Shaykh Khalil Ahmed Saharanpuri, 844 Pages

3. Tuhfah Ithna 'Ashariyyah, Shah Abdul Aziz Muhaddith Dehlwi, 826 Pages

4. Shia kay hazar sawalon ka jawab, Shaykh Hafiz Muhammed Miyanwalwy, 547 Pages

5. Aqaidus Shia, Muhammed Farooq, 413 Pages

6. Aayaat Bayyinaat, Shaykh Sayyid Muhammed Mahdi Ali Khan, 360 Pages

7. Masala tahreefay Quran pur Binori Town ka tahqeeqi fatwa, Mufti Muhammed Inaamul Allah, 213 Pages

8. Irshadus Shia, Shaykh Muhammed Sarfraz Khan, Maktabah Safdariyyah, 213 Pages

9. Khomainyism or Islam, Shaykh Dhiyaur Rahman Farooqi, 160 Pages

10. Shi'ism exposed, Majlisul Ulama of South Africa, 150 Pages

11. Sunni standpoint on Shias, compiled by Ahlus Sunnah Wal Jamaat for the Supreme court of Pakistan, 102 Pages

12. The truth about Shi'ism Part 1, Majlisul Ulama of South Africa, 26 Pages

13. The truth about Shi'ism Part 2, Majlisul Ulama of South Africa, 21 Pages

14. Shia Madhab kay chalees bunyadee aqeeday, Shaykh Abdus Shakoor Lakhnawi, 64 Pages

15. Sunni Shia muttafaqah tarjamh Quran ka azeem fitnah, Shaykh Qadhi Mazhar Husain, 28 Pages

16. Shia ithna ashariyya or aqeedah tahreefay Quran, Shaykh Manzoor Nomani, 28 Pages

17. Shia madhab, Shaykh Aashiq Ilahi Bulandshehri, 40 Pages

18. Taayeed madhab ahlus sunnah tarjamah rad rawafidh, Imam Mujaddid Alf Thani,
92 Pages

19. Assawaiqul Muhriqah, Shaykh Ibn Hajar Alhaytami, 2 Volumes

20. The difference between the Shii and the majority of Muslim scholars, Saeed Ismaeel, Carbondale, IL, US, 34 Pages

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#32 [Permalink] Posted on 25th December 2010 14:29
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#33 [Permalink] Posted on 8th January 2011 23:35
Grave Worship

We have seen in previous articles how the Shia believe that the Imams are infallible and posses many attributes of Allah. But the Shia don't stop there; they have taken it to the next level. The Shia have erected shrines over the graves of their Imams. Millions of Shia from all over the world visit these shrines in Iran and Iraq to pray in them.

The Ahlus Sunnah is stunned by this pagan practise of creating shrines and grave-worshipping. The Shia will argue that they really aren't praying to the deceased, but that really doesn't make any sense. Why then do they travel all the way to Iran to do prayer? Surely they believe there is some benefit of praying next to the body of a deceased Imam? Otherwise, why would they come from so far to do it?

Shrines are completely Haram (forbidden) in Islam because they are paganistic and polythiestic in nature. How is it that the Shia do not realize that what they are doing is completely antithetical to the entire mission of the Prophet (salallahu 'alayhi wa sallam) who was sent to guide a shrine-worshipping people?

The Prophet (salallahu 'alayhi wasallam) repeatedly condemned grave-worshipping in the authentic Hadith:

"Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that." (Sahih Muslim)

"May Allah's curse be on the Jews for they built the places of worship at the graves of their Prophets." (Sahih Bukhari)

"May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets." (Sahih Bukhari)

"If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection." (Sahih Bukhari)

"Do not sit on the graves and do not pray facing towards them." (Sahih Bukhari)

The first time in human history that people commited the sin of idol-worship was around the time of Prophet Nuh (alayhisallam). A very pious man passed away. Shaytan whispered in the ears of the tonwnspeople: he urged them never to forget this pious man lest the townspeople abandon his example and be lost to sin. Once Shaytan had convinced them of the necessity to revere the memory of this pious dead man, he then then convinced them to erect a shrine over the grave of this man. Eventually, the people started praying in the shrine, and soon thereafter Shaytan convinced them to pray to the deceased man.

It was in this step by step fashion that Shaytan was able to misguide people into Shirk. He convinced them that they were doing a good thing by respecting a pious man, and he allowed them to add one Bidah (evil innovation) after another, infusing polythiestic practise in their belief. Likewise do the Shia believe that they are being pious by visiting shrines but in reality they have been fooled by Shaytan.

Of course, the Shia will make the futile argument that they really aren't praying to the deceased person. It just so happens that they pray next to the grave and supplicate. Indeed, this argument sounds very similar to what modern-day Hindus claim. Hindus say that they don't really worship the idol itself, that they really are worshipping God, and that they are just facing the idol. We see there is very little difference between what the Shia say and what the Hindus say.

The Islamic ethos deplores all idol-worshipping and is very strict in forbidding it. There is absolutely no point in praying next to someone's grave. There is no benefit in it, and grave-worship is considered a grave sin (no pun intended). It is Shirk, and no matter what the intention is, it is still praying to the creation instead of the Creator. We urge any Shia reading this to immediately cease engaging in idol-worshipping.

It is in a polythiestic manner the Shia go to their shrines and cry next to them, rub them, and pray to them. It is Shirk reminscent of the Jahiliyyah times when the pagan Arabs used to do this. Tawheedullah (the Unity and Oneness of Allah) is the central tenet of Islam, and the Shia are guilty of violating this core belief by engaging in Shirk, which is the absolute major sin in Islam. The main emphasis in Islam is to stay away from Shirk, and yet the Shia embrace practises and customs that foster Shirk.


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#34 [Permalink] Posted on 8th January 2011 23:56
Calling on other than Allah

The Shia are guilty of committing Shirk by giving characteristics of Allah to their Imams. The Shia even pray to their Imams and invoke their names by saying "Ya Ali" or "Ya Hussain" or "Ya Nabi!" They then proceed to make du'a asking for whatever they want. The famous Shia prayer "Ya Ali Madad" means "O Ali, help us!"

According to the very basic principles of Islam, this is Shirk (associating partners with Allah). What power does Ali (radiallahu anh) have to grant our requests? What power does Prophet Muhammad (salallahu 'alayhi wasallam) have to grant our requests? Indeed, only Allah has the power to grant our requests.

How can a Muslim seek assistance from any other than Allah Almighty? Despite the fact that every Muslim must repeat the following words from the Quran in his prayer (salat) at least seventeen times a day:


"You (Alone) we worship, and you (Alone) we ask for help (for each and everything)." [1:5]

We see the Shia saying things like "Ya Ali" and "Ya Mehdi" when they are distressed and need help. They will say "Ya Ali Madad!" These people cry out these names in times of distress when they wish for help. In true Islam, however, we should only say "Ya Allah!" Calling out anyone else's name for help is Shirk, because we believe only Allah can help us! This is the Sunnah of the Prophet (salallahu 'alayhi wasallam), as well as the way of Ali (radiallahu anh).

Allah Almighty says clearly in the Quran:

"And invoke not, besides Allah, [anyone since that] will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace." (10:106-107)

Humans, no matter their status, cannot help anyone or harm anyone. Only Allah Almighty can cause harm and only He can bring benefit to us. Allah Almighty says in the Quran:


"Say [O Muhammad]: 'I have no power over any good or harm to myself except as Allah wills.'" (7:188)

If the Prophet (salallahu 'alayhi wasallam) could not even have power of good or harm over himself, then how can we say that he has such powers over others? If the Prophet (salallahu 'alayhi wasallam) himself declares that he cannot bring good or harm, then why are we asking him?

Islam is a fiercely monothiestic faith, and rejects all forms of intermediaries with Allah. Intermediaries are none other than idols. The pagans believe that their idols are intermediaries, and they invoke them to ask God for help through them. So too do the Christians believe in Jesus (Isa - alayhisallam) as an intermediary to God. And so have the Imams become an intermediary and idols for the Shia.

How often do we hear the Shia say: "Ya Ali, give us [such and such]" or "Ya Hussain, rescue us!" The Shia even go to the graves of their Imams, crying and rubbing their tombs; it is not unusual to see a Shia kissing the grave of his Imam and invoking the deceased Imam's name in du'a. The Shia cry to their idols, kiss them, and invoke them.

Then after doing all of this, the same Shia will say unashamedly about the Imam whose tomb they just cried to: "I do not worship him." This fact is embodied in their dictum: 'Call upon Ali, the revealer of wonders.' When these same people are asked if they worship Ali, they categorically deny this, despite the fact that they call upon his name (and their Imams) appealing for aid in obtaining their most demanding needs.

This is exactly what modern day Hindus do. They worship idols, but if we ask them, they will look at us straight in the eye and say that they are monothiests. They claim that they aren't worshipping the idols, and that the idols are just intermediaries to God.

Allah Almighty says in the Quran:

"The most beautiful names belong to Allah; so call on Him by them." (7:180)

Allah did not say: So call on Him by the names of the Imams, their shrines, etc.

Allah Almighty also said in the Quran:


"And your Lord says: 'Call on Me, I will answer your (prayer).'" (40:60)

Allah did not say: Call on Me by the names of the Imams, I will answer your prayer.

We should invoke Allah and Allah alone for Help, and asking anyone else is Shirk, the one sin Allah will not forgive.

Allah Almighty says it so clearly in the Quran:

"Verily those whom you call upon besides Allah are servants like you. Therefore, call upon them, and let them listen to your prayers, if you are (indeed) truthful!" (7: 194)

This is a challenge from Allah, whereby Allah dares anyone to ask others for help. Nobody can listen to our prayers and grant them except Allah the Almighty.

Allah Almighty mocks those people who go to graves to supplicate invoking their Saints:


If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association."[35:14]

Islam shuns the superstitious (and useless) practise of visiting graves to worship and considers it Haram.

Allah Almighty says in the Quran:


"Call upon those whom you imagine beside Allah! They have not an atom's weight of power either in the heavens or in the earth, nor have they any share in either, nor does He need any of them as a helper." (Quran, 34:22)

Allah Almighty says again in the Quran:


"Yet have they taken, besides Him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control Death nor Life nor Resurrection." (25:3)

Prophet Muhammad (salallahu 'alayhi wa sallam) and Ali (radiallahu anh) will say it proudly on the Day of Judgement that they are only slaves of Allah.

The Christians may think that we are insulting Prophet Jesus (Isa - alayhisallam) by saying that he is only a slave, but the Quran says:


"The Messiah (Prophet Jesus alayhisallam) will never be proud to reject to be a slave to Allah, nor the angels who are near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. " (4:172)

The Shia teach their children to supplicate by calling out the names of their Imams, thereby inculcating the habits of polythiesm in their children from a young age. This must be rejected, and children must be taught to only ask Allah for help and do so by using His Names, as mentioned in the Quran.

We will even find Shia who recite the names of Ali, Hasan, and Hussain (radiallahu anhum) whilst they do Tasbeeh, and claim that this is Dhikr. It is nothing short of Shirk.

The Shia believe that their prayers are accepted because they invoke the names of their Imams. They believe that the names of their Imams are the key-factor for acceptance of their prayers and a major prerequisite for getting invocations answered by Allah. This is similar to the unfounded claim by the polythiests who say that their idols draw them nearer to Allah.

O Shia, come to the Call of Islam and to Absolute Tawheedullah (Oneness of Allah). "La Illaha Illalah"...There is no God except Allah! None is equal to Him and no partners and no intermediaries does He need.





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#35 [Permalink] Posted on 23rd January 2011 22:56
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#36 [Permalink] Posted on 26th January 2011 15:04
It is also narrated in Manaqib Abu Bakr Ibn Muhammad Zaranjari that Imam Sahib rahmatullahi alaih was once seated in the Masjid at Kufa when the Shaytan Tariq Rafidhi (a Shi'ah) appeared before him and remarked: "Abu Hanifah! "Who is the most powerful and intense of all people?" Imam Sahib replied: "According to our beliefs it is Hadrat 'Ali Ibn Abi Talib whilst according to your beliefs, it is Hadrat Abu Bakr ." The Shaytan Tariq said: "No, you have turned it the other way about."

To this Imam Sahib rahmatullahi alaih replied: "According to us, the most powerful and intense is Hadrat 'Ali (radiallahu anh) because he was confident that the right of Khilafat devolves upon Abu Bakr (radiallahu anh). This is why he submitted to his Khilafat. However, according to you, Hadrat 'Ali (radiallahu anh) was most eligible for this right but Hadrat Abu Bakr (radiallahu anh) usurped this right and Hadrat 'Ali (radiallahu anh) was powerless to receive this right. Hadrat Abu Bakr (radiallahu anh) vanquished him. Hence, according to your belief, Hadrat Abu Bakr (radiallahu anh) is the most powerful of all people."


On hearing this deduction, Shaytan Tariq was left speechless and he made a swift getaway.

Taken from 'Uqudul Jamman fee Manaqibil Imamil A'tham Abi Hanifahta An-Nu'man
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#37 [Permalink] Posted on 28th January 2011 12:13
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#38 [Permalink] Posted on 30th January 2011 23:50
The Sects Of Shia'ism

The founder of the Shiah religion was the Jew, Ibn Sabă Yemeni. As the result of his plots against Islam, the army of Hadhrat Ali (radhiallahu anhu) had split into four groups.

1. The group known as Shiah-e-Oola or the initial Shiahs. They were the sincere supporters of Hadhrat Ali (radhiallahu anhu). They were all members of the Ahlus Sunnah Wal Jama`ah. They recognised and accepted the senior Sahaabah (radhiallahu anhum) and the holy wives of Rasulullah (sallallahu alayhi wasallam). They honoured the Sahaabah and the holy wives radiallahu anhum in all respects. The group of sincere supporters did not fall into the trap of shaitaan as the other groups had.

2. The second group is known as the Tafdheeliyah. They assigned to Hadhrat Ali (radhiallahu anhu) superiority over all the Sahaabah radiallahu anhun. This group consists of the rank and file followers of the accursed Ibn Sabă. They had fallen prey to the evil conspiracy of Ibn Sabă and had to a degree accepted his teaching.

Hadhrat Ali (radhiallahu anhu) had severely threatened them. He warned that he would flog them eighty lashes if they assigned superiority to him over Hadhrat Abu Bakr and Umar (radhiallahu anhuma).

3. The third group is called Sabbayyah or Abusers. They are also called Tabarraiyyah. They believed that all the Sahaabah radiallahu anhum were oppressors, usurpers, Munafiq and Kaafir. The members of this group constitute the middle-class of the followers of the shaitaan, Ibn Sabă.

This group derived maximum capital for their evil from the conflicts which had developed between the two camps of Sahaabah.

In his Khutbahs, Hadhrat Ali (radhiallahu anhu) had disassociated himself from these vile anarchists and mischief mongers.

4. The fourth group is called the Ghullaat or the Extremists. They were the elite and closest students and followers of Ibn Sabă. They believed in the divinity of Hadhrat Ali (radhiallahu anhu) like the Christians believe in the godhood of Hadhrat Isaa (alayhis salaam). From their belief of godhood, they later shifted their position and propagated the doctrine of 'Hulool', i.e. Allah Ta`ala's 'Rooh' descended into Hadhrat Ali (radhiallahu anhu) and he was god incarnate.

Some of the Ghullaat were burnt out alive on the instructions of Hadhrat Ali (radhiallahu anhu).

Thus, the beginning of Shi`ism with its numerous varieties and off-shoots developed from the latter three groups of Hadhrat Ali's (radhiallahu anhu) army or followers. The father and vile progenitor of them all was Ibn Sabă, the Jew. From this it will be seen that the original root of Shi`ism consists of three sects.


Mujlisul-Ulama of South Africa

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#39 [Permalink] Posted on 30th January 2011 23:55
The Ghullaat Shiahs consist of 24 sects, as follows:

1. Sabaaiyyah
They are the close companions of Abdullah Ibn Sabă, the Jew who was the founder of Shi`ism. Their pivotal doctrine was "Ali is truly God."

They propagated that he was not killed, rather, Ibn Muljim (the murderer of Hadhrat Ali (radhiallahu anhu) had killed a devil who had assumed the appearance of Hadhrat Ali (radhiallahu anhu). According to their corrupt belief , he hid himself in a cloud. Thunder is in fact, the voice of Hadhrat Ali (radhiallahu anhu) and lightning is his whip. Therefore, whenever they see lightning and hear thunder, they recite:

"Durood and Salaam on you, O Ameerul Mu'mineen!"

They further claim that after some time Hadhrat Ali (radhiallahu anhu) will descend from the clouds and destroy his enemies.

2. Mufaddhaliyyah

They are the followers of Mufaddhal Sairafi. Seeing the evil and corruption of the Sabaaiyyah, he formed a new sect. He propagated that the relationship of Hadhrat Ali (radhiallahu anhu) with Allah Ta`ala was like Hadhrat Isa's (alayhis salaam) relationship with Allah Ta`ala. He forged a doctrine of trinity similar to the Christian belief.

According to this sect, Nubuwwat (Prophethood) had not ended. Whoever attains unity with God is a Nabi. Many members of this sect had claimed Nubuwwat.

3. Sareeghiyyah (also known as Sareefiyyah)

Their religion is similar to the Mufaddhaliyyah. The only difference is that they confine the god-incarnate-in-man concept to the following five persons: Rasulullah (sallallahu alayhi wasallam), Hadhrat Abbaas, Hadhrat Ali, Hadhrat Jafar and Hadhrat Aqeel (radhiallahu anhum).

4.Bazeeghiyyah

They are the followers of Bazeegh Bin Yunus. They believe in the godhood of Hadhrat Jafar Saadiq (rahmatullah alayh). Besides him, no other Imaam enjoyed godhood. Nevertheless, they believed that Wahi, Mi`raaj and reaching the Angelic realms are common to the other Imams.

5. Kaamiliyyah

They are the followers of Abu Kamil, who propagated the concept of reincarnation, namely, the transmigration of souls from one body to another. Thus, according to them the Divine Soul (Allah Ta`ala) transmigrated firstly into the body of Hadhrat Adam (alayhis salaam), then into the body of Hadhrat Sheeth (alayhis salaam), and in this way from Nabi to Nabi and Imaam to Imaam. The soul of the children of Adam (alayhis salaam) also migrate automatically from one body to another.

They brand all the Sahaabah kaafir for not having made Hadhrat Ali (radhiallahu anhu) the Khalifah. In fact, they paradoxically brand Hadhrat Ali (radhiallahu anhu) too a kaafir for not claiming his 'right'. But, in spite of this, it is their belief that Allah Ta`ala descended into the body of Hadhrat Ali (radhiallahu anhu).

6. Mughiriyyah

They are the followers of Mughirah Bin Saeed Ajli who claimed that Allah Ta`ala is in the form of a Noorani male. On his head is a crown of Noor (celestial light). His heart is a fountain of wisdom.

7. Janaahiyyah

They too subscribe to the concept of reincarnation. They believe that the Divine Being transmigrated first into Hadhrat Adam (alayhis salaam). The process then continued in the following order;-

Sheeth (alayhis salaam), then all the Ambiyaa (alayhimus salaam) in succession; after Rasulullah (sallallahu alayhi wasallam) into the bodies of Hadhrat Ali, Hadhrat Hasan, Hadhrat Husein and Hadhrat Muhammad Bin Hanfiyyah (radhiallahu anhum). Thereafter, into the bodies of Abdullah Bin Muawiyyah Bin Abdullah Bin Jafar (radhiallahu anhu).

The meaning of Imaamat according to this sect is incarnation of the soul of god in the human body.

They refute the events and affairs of Aakhirah and believe that all Haraam things are Halaal.

8. Bayaaniyyah

They are the followers of Bayaan Bin Sa`man. They too subscribe to the belief that Allah Ta`ala is incarnate in human bodies. It is their belief that Allah Ta`ala is incarnate in the body of Rasulullah (sallallahu alayhi wasallam). Thereafter, he entered the body of Hadhrat Ali (radhiallahu anhu), then Muhammad Bin Al-Hanfiyyah and then Bin Sa`man.

The fusion of the divine being into the human being is like the fire in a burning coal according to the doctrine of this sect.

9. Mansuriyyah

They are the followers of Abu Mansur Ajali. They do not believe in termination of Nubuwwat. The world, according to them, is eternal. They refute the Shariah which they say is the fabrication of the Ulama. They deny Jannat and Jahannum. After Imaam Baaqir (rahmatullahi alayh) they believe Abu Mansur to be the Imaam.

10. Ghamaamiyyah

They are also called Rabee-ah. They believe that Allah Ta`ala descends to earth concealed in clouds during spring. After touring the earth He again ascends into the heaven. The effects of spring such as flowers, fruit, etc. are the products of this Divine descent.

11. Amwiyyah (Imaamiyyah)

They believe that Hadhrat Ali (radhiallahu anhu) was Rasulullah's (sallallahu alayhi wasallam) co-partner in Risaalat (Prophethood).

12. Tafweedhiyyah

They believe that after creating the world, Allah Ta`ala assigned its affairs to Rasulullah (sallallahu alayhi wasallam). All things on earth, they claim, are lawful for Rasulullah (sallallahu alayhi wasallam). A group of this sect claimed that all affairs of the world were assigned to Hadhrat Ali (radhiallahu anhu). However, they later propagated that the assignment was to both.

13. Khattaabiyyah

They are the followers of Abul Khattaab Muhammad Bin Rabeeb al-Akhda` al-Asadi. They believe that all the Imams were the sons of Allah Ta`ala and Hadhrat Ali (radhiallahu anhu) and Ja`far Saadiq (rahmatullahi alayh) are gods. Hadhrat Ali (radhiallahu anhu) is called Ilaah-e-Akbar (the greatest god) and Ja`far Sadiq Ilaah-e-Asghar (the smaller god). Abul Khattaab is accepted as a prophet to whom all previous Ambiyaa have assigned their Prophethood. Obedience to Abul Khattaab is compulsory on entire creation. He advocated the permissibility of false testimony for members of his sect.

14. Ma`mariyyah

They believe in the Prophethood of Hadhrat Ja`far Saadiq (rahmatullahi alayh). After him they believe that Abul Khattaab was the Nabi. He waived the rules and restrictions of the Shariah. This group is an off-shoot of the Khattaabiyyah sect.

15. Gharaabiyyah

They believe that Hadhrat Jibraeel (alayhis salaam) erred in the delivery of Wahi. Instead of taking the Qur`anic Revelation to Hadhrat Ali (radhiallahu anhu), he erroneously delivered it to Muhammad (sallallahu alayhi wasallam). The error was because of the profound resemblance between the appearance of Hadhrat Ali and Rasulullah (sallallahu alayhi wasallam), i.e. according to this sect. Thus Jibraeel (alayhis salaam) was unable to differentiate. The ignorant ones of this sect invoke la`nat (curse) on Hadhrat Jibraeel (alayhis salaam).

16. Thababiyyah

They believe that Muhammad (sallallahu alayhi wasallam) is the Nabi while Hadhrat Ali (radhiallahu anhu) is god. They also propagated that the resemblance between Muhammad (sallallahu alayhi wasallam) and Ali (radhiallahu anhu) was total and perfect. This group is an off-shoot of the Gharabiyyah sect (No.15).

17. Thammiyyah

They subscribe to the doctrine of the godhood of Hadhrat Ali (radhiallahu anhu). They claimed that Ali had sent Muhammad (sallallahu alayhi wasallam) to invite mankind to him (i.e. Ali - the god), but, instead, he called people to himself (i.e. Muhammad -sallallahu alayhi wasallam). It is for this reason that they revile Rasulullah (sallallahu alayhi wasallam). It is on account of their criticism that they became known as Thammiyyah (the Revilers).

18. Ithnaiyyah (The Dualists)

They believe in the duality of godhood, i.e. both Ali (radhiallahu anhu) and Muhammad (sallallahu alayhi wasallam) were god. The sect is sub-divided into two groups. One group believes in the superiority of Muhammad's godhood while the other group proclaims the superiority of Ali's godhood.

This sect branched out of the Thammiyyah (No 17).

19. Khamsiyyah (The Fivers)

They believe in the doctrine of five in one, namely, Muhammad (sallallahu alayhi wasallam), Fatima, Ali, Hasan, Hussein (radhiallahu anhum) were all gods. Like the Christians who have the three-in-one concept, this sect subscribe to the five-in-one concept - that these five, while in different bodies were in reality one god. They do not differentiate in the godhood of the five.

20. Naseeriyyah

They believe that Allah is incarnate in Hadhrat Ali (radhiallahu anhu) and in his descendants, namely, those among his descendants who are known as Imaam. Sometimes they directly referred to Hadhrat Ali (radhiallahu anhu) as Ilah (god).

This sect still survives in part of Syria and its members are called Alawis.

21. Ishaaqiyyah

They believe that the world is at no stage without a Nabi. They also subscribe to the belief of the divinity of Hadhrat Ali (radhiallahu anhu) and the Imaams. While they believe in the incarnation of god in the Imams after Ali, they differ regarding the repositories of Imaamat after Hadhrat Ali (radhiallahu anhu).

22. Ghalbaaniyyah

They too subscribe to the doctrine of Hadhrat Ali's godhood. They further believe in Hadhrat Ali's superiority over Rasulullah (sallallahu alayhi wasallam). They claimed that Muhammad (sallallahu alayhi wasallam) pledged allegiance (bay`t) to Hadhrat Ali (radhiallahu anhu)

23. Razaamiyyah

They also subscribe to the belief of Allah's incarnation in their Imaams. The chain of the Imams according to them is as follows:

Hadhrat Ali - Muhammad Ibnul Hanfiyyah - Abu Hashim - Ibnul Muhammad ibnul Hanfiyyah - Ali Bin Abdullah Bin Abbaas. They subscribe to the doctrine of Hulool, i.e. their Imaams are god-incarnate. They abandoned the Faraa`idh (compulsory obligations) and legalized the prohibitions.

24. Muqnaiyyah

They believed that after Imaam Hussein (radhiallahu anhu) Muqnah was god. They believed in the four-in-one concept of godhood. The constituents of this concept were Ali, Hasan, Hussein and Muqnah. Originally, Muqnah was a member of the Ismaili sect, but became among the Ghullaat with his claim of godhood.

From the aforegoing it will be seen that the fundamental basis or doctrine of all the Ghullaat Shiah sects is the concept of Uloohiyat (godhood) or Hulool (incarnation of god in man).

Regarding the choice in determination of the Imams, the three sects Kisaaniyyah, Zaidiyyah and Imaamiyyah, are the guiding factors. Without going into an elaboration of the beliefs of these sects, only their names will be mentioned to give an idea of the chameleon- like metamorphosis of Shi`ism -it being a religion of opportunism changing from one hue to another as dictated by circumstances, expediencies and base personal motives of Satanism.

The Kisaaniyyah

This sect is divided into six sub-sects: Kuraibiyyah, Ishaaqiyyah, Harbiyyah (Kindiyyah), Abbaasiyyah, Tayyaariyyah and Mukhtariyyah.

The Zaidiyyah

This sect split into nine sub-sects: Zaidiyyah, Jaardawiyyah, Jareeriyyah, Tabariyyah, Al-Ghamiyyah, Daqniyyah, Khashbiyyah, Ya`qubiyyah and Saalihiyyah.

The Imaamiyyah

This sect is divided into 34 groups: Husainiyyah, Nafsiyyah, Hukmiyyah (Hishaamiyyah), Saalimiyyah (Jawaaleeqqiyyah), Shataaniyyah (Nu`maaniyyah), Zaraariyyah, Yunusiyyah, Badaaiyyah, Mufawwidha, Baaqariyyah, Haadhariyyah, Naadosiyyah, Amaariyyah, Mubaarakiyyah, Baatiniyyah, Qarmatiyyah, Shameetiyyah, Maiminiyyah, Khalfiyyah, Barqiyyah, Janaabiyyah, Sab`eeyyah, Mahdawiyyah, Musta`liyyah, Nazaariyyah, Aftahiyyah, Ishaaqiyyah, Qat`iyyah, Musawiyyah, Mutwariyyah, Rajiyyah, Ahmadiyyah, Ithna Ashriyyah and Ja`fariyyah.


Mujlisul Ulama Of South Africa

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#40 [Permalink] Posted on 12th February 2011 22:56
The hadith master Ibn Shahin al-Hanbali (d. 385) said: "Two righteous men have been tried because of evil people: Ja'far ibn Muhammad and Ahmad ibn Hanbal." [1]

Similarly Ibn al-Salah (d. 643) said: "Two Imams have been afflicted because of their followers although they are innocent of them: Ahmad ibn Hanbal was tried with the anthropomorphists (al-mujassima), and Ja'far al-Sadiq with the (Shi'a) Rejectionists (al-Rafida)." [2]

Ja'far al-Sadiq intensely detested the Rafida Shia, whom he knew to object to his ancestor Abu Bakr and his successor Umar (radiallahu anhuma). Ibn Uyayna and Ibn Abi 'Umar al-'Adami narrated from Ja'far, from his father: "In the time of the Prophet (salallahu 'alayhi wasallam), the Family of Abu Bakr (radiallahu anh) were called the family of the Messenger of Allah (salallahu 'alayhi wasallam)." When Mu'awiyah ibn Hudayj mentioned that his neighbour claimed Ja'far said he repudiated Abu Bakr and 'Umar (radiallahu anhuma), Ja'far retorted: "May Allah repudiate your neighbour! By Allah, I hope that my parentage with Abu Bakr benefits me."

In another narration he says: "What man curses his own grandfather? May the intercession of Muhammad (salallahu 'alayhi wasallam) not include me if I do not consider Abu Bakr and 'Umar (radiallahu anhuma) my leaders! I repudiate whoever repudiates them!" Al-Dhahabi stated that the latter statement is mutawatir from Ja'far, then invoked curses upon anyone who claimed that Ja'far spoke such words hypocritically or meant otherwise.

In another narration he said: "Whoever claims that I am infallable and that obedience is due to me, I repudiate them; I also repudiate whoever claims that I repudiate Abu Bakr and 'Umar (may Allah be pleased with the both)."

In yet another narration he said to a questioner about Abu Bakr and 'Umar (radiallahu ta'ala anhum): "You are asking about two men who tasted from the fruits of Paradise."

Maslama ibn Jaf'ar al-Ahmasi asked Ja'far: "Is is true you hold that whoever speaks a triple divorce in ignorance is held to have divorced only once?" He replied: "This is not our position! Rather, whoever speaks a triple divorce, it is as he said."

Among the forgeries which the filthy Shia kaafirs attribute to Ja'far al-Sadiq is his supposed condoning of temporary marriage (mut'ah). Al-Bayhaqi cites Ja'far as calling mut'ah "pure fornication" ('ayn al-zina). [3]

Notes:
1 - Narrated by Ibn 'Asakir in Tabyin Kadhib al-Muftari (p. 164-165)
2 - Cited by Ibn al-Subki in his Qa'ida fil-Jarh wal-Ta'dil (p. 43), cf. his Tabaqat al-Shaf'iyya al-Kubra (2:17)
3 - Cited by Ibn Hajar, Fath (9:173) and al-Shawkani, Nayl al-Awtar (6:271)
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#41 [Permalink] Posted on 27th February 2011 22:52
Al-Qari (رحمه الله) said in in Sharh al-Shifa' (2:92): "Al-Nawawi (رحمه الله) said that cursing the the Companions (رضي الله عنهم أجمعين) is one of the most depraved acts (min akbar al-fawahish), while the author ['Iyad] counts it among the major sins (kaba'ir). Such offence is punished with corporal punishment according to the vast majority, while according to some Malikis and Hanafis the offender is executed. In some of the books of the latter, it is stated that to insult the two Shaykhs (Abu Bakr and 'Umar) (رضي الله عنهما) consititutes disbelief (kufr)."

Al Nawawi (رحمه الله) said in Sharh Sahih Muslim: "Know that to insult the Companions (رضي الله عنهم أجمعين) is prohibited and constitutes one of the grave prohibited indecencies (al-fawahish al-muharramat) whether with regard to those of them involved in a dissension or other than them, because they entered those conflicts on the conviction of their ijtihad and interpretation."

In one of his classes al-Tabari (رحمه الله) was asked: "What is the status of one who says Abu Bakr and 'Umar (رضي الله عنهما) are not two Imams of Guidance?" Ibn al-'A'lam (رحمه الله) replied: "He is an innovator." Al-Tabari (رحمه الله) said: "An innovator? Just an innovator? Such a person should be put to death! Whoever claims that Abu Bakr and Umar (رضي الله عنهما) were not two Imams of Guidance should definitely be put to death!" (In Ibn Hajar, Lisan al-Mizan 5:101)


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#42 [Permalink] Posted on 1st July 2011 10:36
The Companions (radiallaahu 'anhum ajma'een) of Allah's Messenger (sallallaahu 'alaihi wa sallam) are considered to be the most superior and exalted people after the Messenger (saw) and the other Prophets and Messengers of Allah (A.S.). The consensus among the People of the Sunnah (Ahlus-Sunnah w'al-Jama'ah) is that not one after them can attain their status. Thier closeness to Allah's Messenger (saw) - in fact their having merely seen him while they were in a state of Iman (faith) - elevated them to stages that would be impossible for anyone else to reach.

Many narrations have been reported on the elevated rank of the Companions. The Messenger of Allah (saw) issued grave warnings against criticizing them in any way. He said: "Fear Allah in every matter concerning my Companions. Do not make them The targets (of your criticism) after me. Whoever loves them loves them out of love for me, and whoever hates them hates them out of hate for me. Whoever troubles them has troubled me and whoever troubles me has troubled Allah; and whoever troubles Allah, it is imminent that Allah seize him." (Mishkat al-Masabih from Sunan al-Tirmidhi, 5534)

In another hadith the Messenger of Allah (saw) said: "The best of my Ummah (nation) are the people of my era (the Companions), then those who are after them (the Followers), then those who are after them (Followers of the Followers). Thereafter, will be such people who will bear testimony where their testimony will not be needed; they wull be deceptive and untrustworthy; and they will make vows but will never fulfill them." (Mishkat al-Masabih from Sahih al-Bukhari and Muslim, 553)

He also said:
"I asked Allah about the conflicts (that are to occur) between my Companions after my departure. Allah revealed to me,'O Muhammad! In My sight, your Companions are like the stars in the skies. Some are stronger than others but each possesses a light. Whoever adopts any opinion from the among the various opinions they differ in will be considered quided in my sight.'" (Mishkat al-Masabih from Razin al-'Abdari, 554)

Furthermor, Allah (azza wa jal) has clearly expressed his satisfaction and pleasure with all the Companions in the Qur'an:

"Allah is well pleased with them and they pleased with Him. He has prepared for them Gardens under which rivers flow to dwell therein forever. That is the supreme success." (9:100)

From the above, the elevated status of the Companions (radiallahu anhum) becomes very clear and the Ummah is warned not to criticize them in any way.

The Prophet (saw) said,
"The curse of Allah the angels and the whole people is upon whoever reviles my companions." [Ibn Hajar AI-Haithami in Majma' Al-Zawa'id]

"Do not revile my companions, for by Him in Whose Hand is my soul, were one of you to spend gold equal to mount Uhud, you would not attain the reward of the handful of one of them or even half of it." [Bukhari and Muslim]

"If you come across those who curse my Companions, say 'May Allah's curse be upon you for your evil." (Mishkat al-Masabih from Sunan al-Tirmidhi, 554)

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: "As for the one who goes further (the shia) and claims that they apostatized after the Messenger of Allaah (peace and blessings of Allaah be upon him) died, apart from a small number, no more than ten or so, or that they became evildoers, there is no doubt that he is a kaafir (disbeliever), because he is rejecting what it says in the Qur'aan in more than one place, that Allaah was pleased with them and praised them. Indeed, the one who doubts that such a person is a kaafir is to be labelled as a kaafir himself, because what this view implies is that those who transmitted the Qur'aan and Sunnah were kuffaar (disbelievers) or rebellious evildoers. The verse says
"You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad (saw) and his Sunnah) are the best of peoples ever raised up for mankind" [Aal 'Imraan 3:110], and the best of them were the first generation. But according to this (shia) view, most of them were kaafirs and rebellious evildoers, and this ummah is the worst of nations and the earliest generations of this ummah were the most evil of them. The fact that this is kufr (disbelief) is something that no Muslim has any excuse for not knowing." End quote from al-Saarim al-Maslool 'ala Shaatim al-Rasool (p. 590).

These were the Companions, the group Allah had selected for the companionship (suhba) of His beloved Envoy (saw). They fulfilled their promises to Allah and conveyed the teachings and practises of His Envoy (saw) to the Ummah, and Allah expressed His pleasure with them.
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#43 [Permalink] Posted on 1st July 2011 10:39
Imaam Ja'far Ibn Muhammad As-Sadiq (A.R.) (d.148 A.H.)

Hadhrat Imaam Ja'far Saadiq (A.R) was the grandson (daughter's son) of Hadhrat Abu Bakr (RA)'s granddaughter, Hadhrat Asmaa (RA). He was born in the same year as Hadhrat Imaam Abu Haneefa (A.R) viz. 80th year after the Hijrah. Hadhrat Imaam Abu Haneefa (A.R) stated that he had never met a Faqeeh greater than Imaam Ja'far bin Muhammed (A.R). [Tadhkira Vol.1 Pg.146]

Since all Fuqahaa are considered to be the siblings of Hadhrat Imaam Abu Haneefa (A.R) in the field of Fiqh, the above accolade is certainly noteworthy. Imaam Ja'far (A.R) studied under the following eminent scholars:

1. His father, Imaam Baaqir (A.R) [passed away in 114 A.H].
2. Hadhrat Urwa bin Zubair (A.R).
3. Hadhrat Imaam Ataa (A.R).
4. Imaam Naafi (A.R).

The following were some of the prominent scholars who narrated Ahadeeth from him:

1. Imaam Maalik (A.R).
2. Hadhrat Sufyaan Thowri (A.R).
3. Hadhrat Sufyaan bin Uyayna (A.R).
4. Hadhrat Imaam Abu Haneefa (A.R).

The above proves that Imaam Ja'far (A.R) did not hold any beliefs that were contrary to those of the above scholars. Imaam Ja'far (A.R), Imaam Baaqir (A.R) and Imaam Zainul Aabideen (A.R) were all Sunnis. Therefore, the narrations of these personalities are found in many books of the Ahlus Sunnah wal Jamaa'ah.

Imaam Ja'far (A.R) made the following statement about Hadhrat Abu Bakr (RA): "You are 'Siddeeq' (Most truthful). If a person does not regard you as 'Siddeeq', Allaah should not make him realise any of his ambitions in this world and in the Hereafter." [Kashful Ghumma Pg.220]



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#44 [Permalink] Posted on 2nd July 2011 15:46
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#45 [Permalink] Posted on 12th July 2011 11:03
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