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In the Name of God بسم الله


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About Truthseeker786

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  1. yh that is what i was wondering it doesnt conform with the narrative of Ummayds and Caliphs bieng so evil after all maybe?
  2. Incident Dream Explanation — A person related his dream to Ibn Sirin (RA), saying that he had seen a white pigeon, sitting on the pinnacle of a masjid in Madeenah and that he was captivated by its beauty. Then came a hawk and carried it away. The Imaam said; “If you are speaking the truth it means Hajjaaj bin Yoosuf will marry the daguther of Abdullah bin Jafar At-Tayyaar”. It is said that not many days had passed before Hajjaaj married her. Someone asked Ibn Sirin : “O Aba Abdallah, how did you happen to come to this interpretation?” He replied: “A pigeon symbolises a woman. Its whiteness represents her beauty. The pinnacle of the masjid bespeaks her nobility and honour. And I found no other woman with such beauty and honour except the daughter of At-Tayyaar. Then I looked at the hawk which symbolises a tyrant and despotic ruler. I found Hajjaaj fitting this description. This how I reached this interpretation.” It is said that all the people sitting in his majlis were awe-struck when they heard this explanation of his.
  3. Masturbation being prohibited and a sin is clearly to do with the negative effects it has on ones behavior and morals, it undermines the sanctity of marriage and union between spouses. It is a injustice and transgression of the part of the body that was created for other uses. Many people who masturbate have many social problems and psychological problems and it is addictive and can cause serious health problems. I can 100% see why it is haram from a sharia perspective as well from a health, social, and moral perspective. HOWEVER When a man and women, mutually masturbate when together, or perhaps over the phone they do it fulfill each other’s desires and remain loyal to one another and enjoy each other. If a man and women were together and during foreplay masturbated themselves using their own hands as part of the enjoyment, would that be deemed Haram? i think there is a whole lot of things which are not being considered here, was the act of masturbation by the hand in itself a sin even in the company of one’s wife, or was it the fact that people were transgressing and not fulfilling their desire through a spousal relationship. I can see why for a single person it is haram, but for someone who is married he can’t masturbate in the presence of his wife while enjoying her? ***Edit Note*** Can this be moved to the Islamic Laws, sub foum please?
  4. I especially like the way everyones seems to think im a sex addict and pervert. For a newly married person who through no fault of his own has to make due with a long distance relationship i think it was a valid question, Sexual desire in itself is not bad, unless chanelled in the wrong way. I think alot of people in a similair situation would have similair problems to what im facing.
  5. everything is halal with wife on phone or internet, but not masturbation.? Also I just assumed that it would require or be nice to have her permission
  6. (salam) I have been involved in a long distance relationship with my wife and my spouce is in another country, realistically for the foreseable future, although I am trying to make some sort of arrangments where we can live together but will probably take around a year to achieve this. In the meantime it is very difficult to control desires and rather than do mutah or take a second wife which is not really realistic, there is no means to satisfy our mutual desires. I have emailed marja/scholars with no responses and it is something which you cant really ask local shayks because it is quite intimate and private. So there is a few scenarios or questions which come to mind and i am sure there is many people who have similair questions. Is looking at pictures of ones wife and masturbating to the pictures permissable, with her permission? Is Phone sex, or talking intimately over the phone while masturbating allowed? Is online sex through the use of a webcam or chatting program permissable? It is not viable for me to visit my wife every couple of months, so while we are away what would be the best way to deal with our desires. here is a fatwa i found online for a similair query: ps please dont delete, this is a serious issue for me and im sure others, postive feedback would be good.
  7. Evidence of Tehreef (Alterations) in Quran Wain kuntum fee raybin mimma nazzalna AAala AAabdina fatoo bisooratin min mithlihi wadAAoo shuhadaakum min dooni Allahi in kuntum sadiqeen 2:23 And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true Tafseer:-In the Book Kaafi it has been narrated to Imam Mohammad Baqir AS that he said that this verse has been revealed in this way on to the Prophet Mohammad SW by the Angel Gibrael, Wain kuntum fee raybin mimma nazzalna AAala AAabdina fi Ali ibne Abitalib fatoo bisooratin min mithlihi wadAAoo shuhadaakum min dooni Allahi in kuntum sadiqeen And if ye are in doubt as to what We have revealed from time to time to Our servant in the context of Ali ibne Abitalib, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.
  8. The Shia will produce obscure sources to “prove” their claim that it was Umar (ÑÖøì Çááå Úäå) who forbade Mutah, and not the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã). As is typical with the Shia, such obscure sources suddenly become the “authoratative Sunni book”–despite the fact that these are obscure and unreliable sources, and oftentimes these are books written by Shia scholars and have absolutely nothing to do with the Ahlus Sunnah wal Jama’ah. It is possible that the disagreement surrounding temporary marriage–both back then after the Prophet’s death (Õáøì Çááå Úáíå æÂáå æÓáøã) and now with our debates with the Shia–revolves around people confusing two homonyms in the Arabic language. “Mutah” is used in two ways: 1) Mutah Al-Nisa: temporary marriage with women 2) Mutah Al-Hajj: A type of religious pilgramage in which one performs a modified version of Umrah and Hajj. The more common name for this type of pilgramage is tamattu’ (and hence the confusion). Mutah Al-Nisa translates to “pleasure of the women” and this needs no explanation. As for Mutah Al-Hajj, this refers to the pleasure of this modified form of pilgramage. In Mutah Al-Hajj, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) allowed relaxation of the Ihram and other duties, thereby making the pilgramage more enjoyable and pleasurable to the believer. It is for this reason that it is referred to as Mutah Al-Hajj. Many of the Hadith that the Shia bring up that use the word “Mutah” are actually referring to Mutah Al-Hajj, and have nothing to do with Mutah Al-Nisa. Thus, a Sunni follower should not be caught off-guard when the Shia propagandists take Hadith out of context, pretending it refers to Mutah Al-Nisa when it really refers to Mutah Al-Hajj.
  9. “…so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed…” [al-Nisa’ 4:24] you say: this verse indicates that mut’ah is permissible, and the word ‘their mahr (ujoorahunna – lit. their dues or their wages)’ is evidence that what is meant by the phrase ‘you have enjoyed sexual relations’ is mut’ah. The refutation of this is the fact that prior to this Allaah mentions the women whom a man is forbidden to marry, then he mentions what is permissible for him, and He commands the man to give to the woman he marries her mahr. The joy of marriage is expressed here by the word enjoyment (‘of whom you have enjoyed sexual relations’). A similar instance occurs in the Sunnah, in the hadeeth of Abu Hurayrah according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Woman is like a bent rib, if you try to straighten her you will break her. If you want to enjoy her, then enjoy her while she still has some crookedness in her.” Narrated by al-Bukhaari, 4889; Muslim, 1468. The mahr is referred to here as ajr (lit. dues or wages), but this does not refer to the money which is paid to the woman with whom he engages in mut’ah in the contract of mut’ah. The mahr is referred to as ajr elsewhere in the Book of Allaah, where Allaah says (interpretation of the meaning): “O Prophet (Muhammad)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal‑money given by the husband to his wife at the time of marriage)…” [al-Ahzaab 33:50] Thus it becomes clear that there is no evidence in this verse to suggest that mut’ah is permissible. Even if we were to say for argument’s sake that this verse indicates that mut’ah is permitted, we would still say that it is abrogated by the reports in the saheeh Sunnah which prove that mut’ah is forbidden until the Day of Resurrection. “One who engages in Mutah once in his lifetime reaches the status of Imam Al-Hussain. One who engages in it twice becomes equal in status to Imam Al-Hasan. The one who performs it three times reaches the position of Imam Ali. And he who practices it four times acquires the level and position of the Prophet Muhammad.” (Furoo al-Kafi) ^^This is clear blasphemy and an example of a shia hadith allowing mutah ive seen quoted very often
  10. Mutah Forbidden in Stages The reality is that Mutah was permissible in the early days of Islam, but was eventually banned categorically by the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã). This is very similar to wine, which was at first permissible in Islam, and it was only later in time that the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) forbade it. The prohibitions against wine were expounded slowly over a period of time. In the beginning, drinking wine was permissible and many of the Sahabah did it. Then, the Quran declared that wine was harmful and bad. After some more time, the Quran forbade approaching prayer whilst drunk. After the people had become accustomed to this, it was only then that they were ready so that Allah and His Messenger (Õáøì Çááå Úáíå æÂáå æÓáøã) completely forbade wine. Why did the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) first allow wine and then later forbid it? This was only because Islam was revealed in stages, and the faith was going through a transitional period, with the Shariah being expounded during the life-span of the Prophet. If the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) had not banned wine in stages, and instead had he (Õáøì Çááå Úáíå æÂáå æÓáøã) simply banned wine immediately, it would have been very hard for the early Muslims who were accustomed to wine-drinking, which was a hobby of the pagan Arabs. Many of them were early converts and their faith was weak. They had an addiction to wine, and many of them would become apostates if wine was suddenly banned outright. So, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) banned wine in gradual stages so that it was easier on the people. Likewise, Mutah was a hobby of the pagan Arabs. Hence, it was not forbidden in the beginning. This is because Islam was in a transitional stage. The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) initially allowed Mutah on a few occassions because there were many new converts to Islam who had weak faith. They were often in times of war away from their wives, in which their desires got the best of them since they were not accustomed to the chastity of Islam. In order to prevent the apostacy of these new converts over the issue of Mutah, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) did not forbid Mutah immediately. (And these are the Hadith which the Shia quote to “prove” that Sunnis believe in the permissibility of Mutah.) Once the Muslims became stronger in faith, the Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) categorically banned the practise of Mutah. The Shorter Encyclopedia of Islam also states that Mutah was a common practice among Arab travelers and goes back to the fourth century: “When a stranger came to a village and had no place to stay, he would marry a woman for a short time so that she would be his partner in bed and take care of his property.” Caetani also concluded that Mutah in the pagan period was religious prostitution that took place during the occasion of pilgramage. Thus, Mutah was a loose sexual practice during the pre-Islamic days of ignorance in Arabia. Being an old and established institution, it continued during the early days of Islam. The Prophet (Õáøì Çááå Úáíå æÂáå æÓáøã) also allowed it temporarily on two other occasions, but only under strict, exceptional conditions during the conquest of Khaybar and during the conquest of Mecca - fearing that those Muslims whose faith was not yet strong might commit adultery during Jihad. The Shia widely quote Hadith in relation to these events to support their continued belief in Mutah. Sunnis accept these Hadith but add that they happened before all of the revelations of the Quran were revealed and the religion completed. Historians and commentators on the Quran and Hadith agree that Islam eradicated most social evils in a gradual way. It is well known that practices like gambling, drinking, and the eating of pork and blood were common during the early days but were gradually prohibited. Likewise, it seems probable that Mutah was first forbidden to those at Khaybar in the year 7 A.H. and was then completely prohibited to all upon the conquest of Mecca in 8 A.H.
  11. "Ali is the chief of Arabs" ad-Dhahabi said: it is fabricated "Asna Mattalib" "People are from various trees and I with Ali are from one tree" Weak hadith: 1) From ibn Umar. In the chain Sabbah ibn Yahya. Dhahabi said he was abandoned, and accused. ("Kasfhul hasais aman ramie bil wada al-hadith" 345) 2) From Jabir. It was narrated by Tabarani, Suyuti in “Tarih al-Khulafa” (p 173, darul qalam al-arabi) said chain is weak. Al-Heythami in “Majmau zawaid” (9/103) said in it people whom he didn’t know and people which were disputed. 3) From Abu Saeed al-Khudri as a part of bigger narration. It was reported by ibn Asakir, in the chain Abu Haroon al-Abdi – Ammarat ibn Juawayn, and he was liar (“Mizanul itidal” 3/173/6018). "We children of Abdulmuttalib are chiefs of people in heaven. I am, Hamza, Ali, Jafar, Hasan, Hussain and Mahdi" Ibn Kathir said it's munkar in "al-Bidayah wa-Nihayah"
  12. Most if not all the hadiths you shias bring are in sunni books but are fabricated. The scholars who narrated them even wrote in the footnotes that they are weak. I will give you examples: "He who wants to see Nuh in his determination, Aaadam in his knowledge, Ibrahim in his clemency, Musa in his intelligence and Iesa in his religious devotion should look at Ali Ibn Abi Talib" This version has been famously reported by Shi'as. The actual wording is misleading and has not been mentioned in of the Muslim hadith books. The closest wording is found in "Tarikh Medinat ul Dimashk" 42/313 by ibn Adhakir: "Who wants to see Aadam in his knowledge, Nuh in his understanding, Ibrahim in his clemency, Yahya ibn Zakariya in his detachment from this world, Musa ibn Imran in his cruelty, let him watch to Ali ibn Abu Talib" In this chain is Umar 'Azdi and he's matrook Ibn Jauzi declares it to be fabricated "Every prophet has an executor and inheritor, and my executor and inheritor is Ali" Ibn Jauzi in "Mawduat" Vol 2/150 said it's not authentic. as-Suyooti said in "Lial al Masnua" Vol 1/359 it's fabricated. ad-Dhahabi in "Mizanul Itidal" Vol 1/273 said it's a lie "Glad tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise." Ibn Jauzi in "Maudua" Vol 1/397 wrote: "This narration isn't authentic. Sur isn't truthful. Ibn Numayr said: "Jami from the most mendacious people." Ibn Hibban said: "He use to fabricate narrations." as-Suyuti in "Lial al Masnua" Vol 1/345 wrote: "Fabricated. Sur isn't truthful and Jami is liar (who use) to fabricate"
  13. Salaam to all, To those brothers who give too much weightage to history books, here are some references from shia books about Muawiyah: Mulla Baqir Majlisi writes in Jalalul Uyun that Muawiyah willed to Yazid at the time of his death: 1) "But as for Imam Husain (s)! You know his relation and nearness to the Holy Prophet (s.a.w.s.). He is a part of the Prophet. I know that the people of Iraq will call him and would not help him. If you get control over him, recognize his rights. Remember his rank of nearness to the Prophet. Do not make him recompense for his actions and do not break off the relations I have strengthened with him during this time. Beware! Do not give him any kind of trouble." 2) It is narrated in Nasikhut Tawarikh that Muawiyah made the following will to Yazid: O son! Do not be greedy. Beware, when you come to Allah you should not have the blood of Husain bin Ali upon your neck. Otherwise, you will not be at ease and remain under chastisement forever. 3) Muawiya said to Yazeed: Do honor his (i.e Hussain's) relation to the Prophet (s) because you should know that his father is better than your father and his mother is better than your mother. [shia book, Maqtal abi makhnaf p. 19.] Those who say that Muawiyah cursed Ali (ra) read the following: Ahmed said that Ali bin Juwairya bin Asma said that Bisr bin abi Artaa said bad things about Ali in Muwaiya's presence while Zaid bin Umar bin Alkhattab was sitting so he got up with a stick and hit his head. Then Muwaiya said to Zaid: you came to a Sheikh from Quraish, master of the people of Syria and hit him?! Then he went to Bisr and said: you verbally abuse Ali and he is his grandfather, and the son of Farooq (Umar) is above the heads of the people, did you believe that he be patient with that?! Then he reconciled between them. [(At-Tabari Vol. 4 Pg 248) & (Ibn Atheer Vol 4 Pg 5)] Thus we can see that Muawiya scolded the person who abused Ali(ra) and neither did he encourage that person to do that. Al-Zuhri said: When Ali ibn Abi Talib (Radiya Allah 'Anh) was killed, Al Hasan ibn Ali (Radiya Allah 'Anhuma) came to Mu'awiya. Mu'awiya said to him: If your only virtue over Yazeed was that your mother is a woman from Quraysh and his mother is a woman from [the tribe of] Kalb then that would have been a sufficient virtue for you over him, how then when your mother is Fatima daughter of the Messenger of Allah (Salah Allah 'Alaihi wa Salam) [Al-Sharee'ah by Al-Ajurri] Ibn Katheer said that: Abu Muslim Al-Khawalani and a group with him, entered on Mu'awiyah and said to him: "Are you competing with Ali, or [do you think that] you are like him?" So he replied: "By Allah, I know that he is better than me, and more virtuous ...".[Al bidaya wal nihaya 132/8] This is what Imam Hasan had to say about Muawiyah: In 'Maqtal Hussain' and 'Asadul Ghaba' - Imam Hasan (as) said: "Verily, the matter in which I and Muawiya disputed, either this is my right, and I left this in Muawiyah's favour in order to protect the Ummah, or this is the right of a person who is more deserving for this post, hence I left this on account of that person". This shows that Imam Hasan (ra) did consider Muawiyah suitable for Khilafah. Other Scholars' opinions about Muawiyah : Sheikh Waliyullah Muhaddith Dehlwi (rahmatullahi alayh) says in Izaalatul Khifaa: "Know that Muawiyyah Bin Sufyaan (radhiallahu anhuma) was a Sahaabi of Rasulullah (sallallahu alayhi wasallam). In the general group of the Sahaabah , he held a distinguished position and rank. He is a Sahaabi of outstanding virtue and excellence. Beware! Never revile him. Never commit the Haraam act of abusing him." Bearing testimony to the rank of Hadhrat Muawiyyah (radhiallahu anhu), Hadhrat Ali (radhiallahu anhu) says: "O People! Do not revile the reign of Muawiyyah. I swear by Allah! When he lives no longer, anarchy will spread wildly on earth." [izaalatul Khifaa] SO NOW IT SHOULD BE CLEAR TO EVERYONE THAT HISTORY BOOKS ARE FULL OF CONTRADICTORY NARRATIONS AND CANNOT BE THE SOURCE OF ACCUSING OR CURSING ANYONE. Also keep in mind these irrefutable facts: Among the greatest excellences of Ameer Muawiyyah is the fact that he was one of Rasulullah's (sallallahu alayhi wasallam) scribes who wrote the Wahi of the Qur`aan under the instructions of Nabi-e-Kareem (sallallahu alayhi wasallam) which makes him trustworthy beyond doubt. Ibn Hajar Asqalani clearly says in his book 'Taqrib al Tahzib' (Vol2 P537) Muawiyah ibn Abi Sufyan … Embraced Islam before the conquest (of Makkah) and he would scribe the revelation. Imam Dhahabi says in his book 'Tarikh Islam, Vol. 2, p. 309′ It is authentically reported from Ibn Abbas that he said "I was playing when the Prophet called upon me and said to me 'Go and call Muawiyah' and he was a scribe of revelation" Imam Dhahabi mentioned this narration in Siyyar alam al nubla also. Following are the Sunni books in which it is clearly stated that Muawiyah was a scribe of revelation. 1. Jawami al Sirah, Ibn Hazm 2. Tarikh Baghdad, AbuBakr bin Khatib Baghdadi 3. Sirah Al Halabiyah, Ali ibn Burhan ud din al Halabi 4. Al bidaya wa al nihaya, Ibn Kathir 5. Tatheer al janan, Ahmad ibn Hajr Haithmi 6. Al Nahiya, Shahab ud din Qastalani 7. Tarikh Madinah, Ibn Asakir 8. Al Ikmal fi asma al Rijal, Khatib Tibrizi It has also been mentioned by the Shia Scholar al Taqtaqi 9. Al Fakhri , Muhammad ibn Ali ibn Tabatabai al Taqtaqi al Rafidhi
  14. Nature of Relationship between Ahlebayt(ra) and Muawiya(ra) Note: Part 1 is a must read before reading this part. Please read Part 1. And please read all the comments mentioned in this article. Muawiya(ra) acknowledged the superiority of hz ali(ra) and his view towards Hassan(ra) and hussain(ra). 1. Al-Thahabi narrated in “Sayr A’alam Al-Nubala’a” from Ya’ali bin Ubayd from his father who says: (Abu Muslim Al-Khulani and some others went to Mu’awiyah and asked him: “Do you dispute Ali or are you equal to him? Mu’awiyah answered: “By Allah no. I know he is better than I am, and he has the right to rule, but do not you know that Uthman was killed as an innocent? And I am his cousin and the seeker of his revenge. Therefore go to Ali and tell him to send me Uthman’s murderers then I will obey him.” They went to Ali and talked to him, but Ali refused to hand in Uthman’s murderers to Mu’awiyah.) [ Sayr A’alam Al-Nubala’a, vol.3, p.140, the examiner of the book said that its narrators are trustworthy] Comment: This was the true and real view of Muawiya(ra) regarding Ali(ra), which the shian e dajjal never try to bring up. Because it will uncover the false propagands against hz muawiya(ra) since the time of their Imams. Here we find that Muawiya(ra) considered ali(ra) better than him, because he clearly said that he was demanding Qisas for martydon of Uthman(ra), which was his right according to shariah. He even said that if Ali(ra) handovers the killers of Uthman(ra) he will obey him. 2. Muawiyah Radhi Allaahu Ta’ala ‘anh said: “Ali is better and more virtuous than me and I differ from him only in the matter of qisaas of Uthmaan (Radhi Allaahu Ta’ala ‘anh) and if he takes the qisaas of the blood of uthmaan I will be the first of the people of syria to make bayah to him” [al-Bidayatu wan Nihaayah page 129,259 vol 7] Comment: We find a similar narration here, where Muawiya(ra) himself testifies that Ali(ra) was more virtues than him. And if Ali(ra) handovers the killers of Uthman(ra) he would be the first person to make Bayah to him from people of Syria. 3. ÞÇá ÇÈä ßËíÑ: « æÞÏ æÑÏ ãä ÛíÑ æÌå: Ãä ÃÈÇ ãÓáã ÇáÎæáÇäí æÌãÇÚÉ ãÚå ÏÎáæÇ Úáì ãÚÇæíÉ ÝÞÇáæÇ áå: åá ÊäÇÒÚ ÚáíÇð Ãã ÃäÊ ãËáå¿ ÝÞÇá: æÇááå Åäí áÃÚáã Ãäå ÎíÑ ãäí æÃÝÖá¡ æÃÍÞ ÈÇáÃãÑ ãäí…).(1) ÇáÎÈÑ Ibn Katheer said that: Abu Muslim Al-Khawalani and a group with him, entered on Mu’awiyah and said to him: “Are you competing with Ali, or [do you think that] you are like him?” So he replied: “By Allah, I know that he is better than me, and more virtuous ...”.[Al bidaya wal nihaya 132/8] 4. ãõÚóÇæöíóÉó íóÞõæúáõ áóæú Ãóäóø ÚóáöíøÇð áóãú íóÝúÚóáú ãóÇ ÝóÚóáó¡ Ëõãóø ßóÇäó Ýöí ÛóÇÑò¡ áóÐóåóÈó ÇáäóøÇÓõ Åöáóíúåö ÍóÊóøì íóÓúÊóÎúÑöÌõæúåõ ãöäúåõ 4. Hisham bin Ammar reports that Muawiyah said on the virtues of Ali “Even if Ali had decided to seclude himself in a cave, people would have still sought him out and brought him back to the public.[siyar A'lam an-Nabula', 5/147] Comment: This shows that how much important was the presence of Ali(ra) in ummah in the sight of Muawiya(ra), because if Ali(ra) didn’t help people in solving fiqh issues then it would have been very problematic for people.(since he was the best living jurist at that time). This is even evident from Muawiya(ra) specifically asking people to ASK ALi(ra) to clear his doubts in fiqh matters. 5. 1893 – æÃäÈÃäÇ ÇÈä äÇÌíÉ ¡ ÃíÖÇ ¡ ÞÇá : ÍÏËäÇ ÍÓíä Èä ãåÏí ÇáÃÈáí ÞÇá : ÍÏËäÇ ÚÈÏ ÇáÑÒÇÞ ÞÇá : ÃäÈÃäÇ ãÚãÑ ¡ Úä ÇáÒåÑí ÞÇá : áãÇ ÞÊá Úáí Èä ÃÈí ØÇáÈ ÑÖí Çááå Úäå æÌÇÁ ÇáÍÓä Èä Úáí ÑÖí Çááå ÚäåãÇ Åáì ãÚÇæíÉ ÝÞÇá áå ãÚÇæíÉ : áæ áã íßä áß ÝÖá Úáì íÒíÏ ÅáÇ Ãä Ããß ÇãÑÃÉ ãä ÞÑíÔ æÃãå ÇãÑÃÉ ãä ßáÈ áßÇä áß Úáíå ÝÖá ¡ ÝßíÝ æÃãß ÝÇØãÉ ÈäÊ ÑÓæá Çááå Õáì Çááå Úáíå æÓáã 5. 1893 From the way of Al-Zuhri, he said: When Ali ibn Abi Talib (Radiya Allah ‘Anh) was killed, Al Hasan ibn Ali (Radiya Allah ‘Anhuma) came to Mu’awiya. Mu’awiya said to him: If your only virtue over Yazeed was that your mother is a woman from Quraysh and his mother is a woman from [the tribe of] Kalb then that would have been a sufficient virtue for you over him, how then when your mother is Fatima daughter of the Messenger of Allah (Salah Allah ‘Alaihi wa Salam) [Al-Sharee'ah by Al-Ajurri, died in 360 AH] Comment: Just see how Muawiyah(ra) respects and honors Hassan(ra). He himself proves how Hassan(ra) was superior to Yazeed. And Even declares that Fatima(ra) was superior to his wife. 6. Muawiya said to Yazeed: Do honor his (i.e Hussain’s) relation to the Prophet (s) because you should know that his father is better than your father and his mother is better than your mother. [shia book, Maqtal abi makhnaf p. 19.] Comment: Here Hz muawiya(ra) himself testifies that Ali(ra) was better than Muawiya(ra) and Fatima(ra) was better than wife of Muawiya(ra) 7 æ ÇãÜøÇ ÇáÍÓíä ÝÜÞÜÏ ÚÜÑÝÜÊ ÍÙøå ãÜä ÑÓæá Çááå æ åæ ãÜä áÍã ÑÓæá Çááøå æ ÏãÜå æ ÞÜÏ ÚÜáãÜÊ áÇ ãÜÍÇáÉ Çäø ÇÁåá ÇáÚÑÇÞ ÓíÎÑÌæäå Çáíåã Ëãø íÎÐáæäå æ íÖíøÚÜæäå ¡ ÝÜÇä ÙÝÜÑÊ Èå ÝÜÇÚÜÑÝ ÍÞÜøå æ ãÜäÒáÉ ãÜä ÑÓæá Çááøå æ áÇ ÊÜæÇÁÎÜÐå ÈÝÜÚÜáå ¡ æ ãÜÚ Ðáß ÝÜÇäø áäÇ Èå ÎáØÉ æ ÑÍãÇ æ ÇíøÇß Çä ÊäÇáå ÈÓæÁ Çæ íÑì ãäß ãßÑæåÇ. - ÈÍÇÑ Ì 44 / Õ 311-. ÍíÇÊ ÇáÇãÜÇã ÇáÍÓíä Ì 2¡ Õ 236. ßÇãá ÇÈä ÇËíÑ Ì 4¡ Õ 6. ØÈÑì Ì 7¡ Õ 196 æ 217. íäÇÈíÚ ÇáãæÏå Õ 333. 7. Muawiya(ra) said to his son:“You know what relation Imâm Husayn ‘radiy-Allâhu ’anh’ is to the Messenger of Allah. He is a part from the beloved Prophet’s blessed body. He is an offspring from the flesh and blood of that most honourable person. I understand that the inhabitants of Iraq invite him to go there and be with them. But they will not help him; they will leave him alone. If he should fall into your hands, behave in appreciation of his value! Remember the closeness and affection of the Messenger of Allah ‘sall-Allâhu ’alaihi wa sallam’ to him! Do not get back at him for his behaviour! Mind you don’t break the substantial ties I have established between him and us! Be extra careful lest you should hurt or offend him!” This advice of Hadrat Mu’âwiya’s to (his son) Yazîd is written in shia books like bihar al anwar, etc).] 8.First from Tabari Ê ÞÇá ÃÍãÏ ÞÇá Úáì Úä ÌæíÑíÉ Èä ÃÓãÇÁ Ãä ÈÓÑ Èä ÃÈì ÃÑØÇÉ äÇá ãä Úáì ÚäÏ ãÚÇæíÉ æÒíÏ Èä ÚãÑ Èä ÇáÎØÇÈ ÌÇáÓ ÝÚáÇå ÈÚÕÇ ÝÔÌå ÝÞÇá ãÚÇæíÉ áÒíÏ ÚãÏÊ Åáì ÔíÎ ãä ÞÑíÔ ÓíÏ Ãåá ÇáÔÃã ÝÖÑÈÊå æÃÞÈá Úáì ÈÓÑ ÝÞÇá ÊÔÊã ÚáíÇ æåæ ÌÏå æÇÈä ÇáÝÇÑæÞ Úáì ÑÁæÓ ÇáäÇÓ Ãæ ßäÊ ÊÑì Ãäå íÕÈÑ Úáì Ðáß Ëã ÃÑÖÇåãÇ ÌãíÚÇ ÞÇá æÞÇá ãÚÇæíÉ Åäì áÇÑÝÚ äÝÓí ãä Ãä íßæä ÐäÈ ÃÚÙã ãä ÚÝæì æÌåá ÃßËÑ ãä Íáãí Ãæ ÚæÑÉ áÇ ÃæÇÑíåÇ ÈÓÊÑí Ãæ ÅÓÇÁÉ ÃßËÑ ãä ÅÍÓÇäí ÞÇá æÞÇá ãÚÇæíÉ Òíä ÇáÔÑíÝ ÇáÚÝÇÝ ÞÇá æÞÇá ãÚÇæíÉ ãÇ ãä ÔÆ ÃÍÈ Åáì ãä Úíä ÎÑÇÑÉ Ýí ÃÑÖ ÎæÇÑÉ ÝÞÇá ÚãÑæ Èä ÇáÚÇÕ ãÇ ãä ÔÆ ÃÍÈ Åáì ãä Ãä ÃÈíÊ ÚÑæÓÇ ÈÚÞíáÉ ãä ÚÞÇÆá ÇáÚÑÈ ÝÞÇá æÑÏÇä ãæáì ÚãÑæ Èä ÇáÚÇÕ ãÇ ãä ÔÆ ÃÍÈ Åáì ãä ÇáÇÝÖÇá Úáì ÇáÇÎæÇä ÝÞÇá ãÚÇæíÉ ÃäÇ ÃÍÞ ÈåÐÇ ãäß ÞÇá ãÇ ÊÍÈ ÝÇÝÚá Ahmed said that Ali bin Juwairya bin Asma said that Bisr bin abi Artaa said bad things about Ali in Muwaiya’s presence while Zaid bin Umar bin Alkhattab was sitting so he got up with a stick and hit his head. Then Muwaiya said to Zaid: you came to a Sheikh from Quraish, master of the people of Syria and hit him?! Then he went to Bisr and said: you verbally abuse Ali and he is his grandfather, and the son of Farooq (Umar) is above the heads of the people. did you believe that he be patient with that?! Then he reconciled between them. And Muwaiya said: It’s not fitting that a fault be greater than my forgiveness or ignorance greater than my forebearance, or a shame which I do not conceal with my veil, or malice greater than my benevolence, and Muawiya also said: The most noble person is the generous one. And he also said: nothing is more loved by me than a plentiful spring in a desert land. And Amru bin al Aas said: nothing is more beloved to me than to spend a night newly married by one of the Arab families. Wirdan the servant of Amro said: Nothing is more loved by me than being kind to the brothers. Then Muwaiya said: I have more right in this than you. He said: Is there anything you’d like so I can serve you? [(At-Tabari Vol. 4 Pg 248) & (Ibn Atheer Vol 4 Pg 5)] Comment: Muawiya(ra) scolded the person who abused Ali(ra) and neither did he encourage that person to do that. This is affirmed by this fact, that hz muawiya(ra) used to ask hz ali(ra) questions. 1. muawatta Book 36, Number 36.19.18: Malik related to me from Yahya ibn Said from Said ibn al−Musayyab that a Syrian man called Ibn Khaybari found a man with his wife and killed him, or killed them both. Muawiya ibn Abi Sufyan found it difficult to make a decision and he wrote to Abu Musa al−Ashari to ask Ali ibn Abi Talib for him about that. So Abu Musa asked Ali ibn Abi Talib and AIi said to him, “Is this thing in my land? I adjure you, you must tell me.” Abu Musa explained to him how Muawiya ibn Abi Sufyan had written him to ask Ali about it. Ali said, “I am Abu Hasan. If he does not bring four witnesses, then let him be completely handed over,” (to the relatives of the murdered man). Comments: This shows us the bonding of brotherhood in faith between Ali(ra) and Muawiya(ra) , because though they had differences in political issues, yet it didn’t stop Muawiya(ra) from asking hz ali(ra) a fiqhi question. Hz muawiya(ra) SPECIFICALLY SAID ABU MUSA TO ASK TO ALI(RA). Now had it been the conditions like the shian e dajjal often portray, then why would Muawiya(ra) ask question to Ali(ra), if he had hatred for him? He could have asked someone else for that or could have sorted out the issue the way he wanted, who was there to stop him? Many of us might have experienced that, we often don’t ask for help, etc with people whom we hate, since our ego stops us from doing so. And yes there could be some situations that there is no other way expect to take help from our enemy(though even in those situations people avoid taking help from their enemies if that enemy of their is a staunch enemy whom they curse day and night), at that time people might take help, but just see here, was there no other way for Muawiya(ra)? He could have easily sorted that issue the way he wanted. Who was going to ask him? But see these great people, and their love for Islam and shariah. Could any true muslim bear enemity for such great people except the shian e dajjal? What was the view of Ali(ra) regarding Muawiyah(ra)? And it also proves that Ali(ra) and Muawiya(ra) were both brothers in faith. Many times Mu’awiyah emphasized that by saying: “I did not fight Ali but in the matter of Uthman.” As we have seen above. Ali(ra) also confirms this he said: æóßóÇäó ÈóÏúÁõ ÃóãúÑöäóÇ ÃóäóøÇ ÇáúÊóÞóíúäóÇ æóÇáúÞóæúãõ ãöäú Ãóåúáö ÇáÔóøÇãö¡ æóÇáÙóøÇåöÑõ Ãóäóø ÑóÈóøäóÇ æóÇÍöÏñ (1) ¡ æóäóÈöíóøäóÇ æóÇÍöÏñ¡ æóÏóÚúæóÊóäóÇ Ýöí ÇáúÅööÓúáÇóãö æóÇÍöÏóÉñ¡ áÇó äóÓúÊóÒöíÏõåõãú (2) Ýöí ÇáúÅöíãóÇäö ÈÇááåö æóÇáÊóøÕúÏöíÞö ÈöÑóÓõæáöåö¡ æóáÇó íóÓúÊóÒöíÏõæäóäóÇ: ÇáúÃóãúÑõ æóÇÍöÏñ¡ ÅöáÇóø ãóÇ ÇÎúÊóáóÝúäóÇ Ýöíåö ãöäú Ïóãö ÚõËúãÇäó¡ æóäóÍúäõ ãöäúåõ ÈóÑóÇÁñ! ÝóÞõáúäóÇ: ÊóÚóÇáóæúÇ äõÏóÇæö ãóÇ áÇó íõÏúÑóßõ Çáúíóæúãó ÈöÅöØúÝóÇÁö ÇáäóøÇÆöÑóÉö (3) ¡ æóÊóÓúßöíäö ÇáúÚóÇãóøÉö¡ ÍóÊóøì íóÔúÊóÏóø ÇáúÃóãúÑõ æóíóÓúÊóÌúãöÚó¡ ÝóäóÞúæóì Úóáóì æóÖúÚö ÇáúÍóÞöø ãóæóÇÖöÚóåõ. ÝóÞóÇáõæÇ: Èóáú äõÏóÇæöíåö ÈöÇáúãõßóÇÈóÑóÉö (4) ! ÝóÃóÈóæúÇ ÍóÊóøì ÌóäóÍóÊö (5) ÇáúÍóÑúÈõ æóÑóßóÏóÊú (6) ¡ æóæóÞóÏóÊú (7) äöíÑóÇäõåóÇ æóÍóãöÔóÊú (8) . ÝóáóãóøÇ ÖóÑóøÓóÊúäóÇ (9) æóÅöíóøÇåõãú¡ æóæóÖóÚóÊú ãóÎóÇáöÈóåóÇ ÝöíäóÇ æóÝöíåöãú¡ ÃóÌóÇÈõæÇ ÚöäúÏó Ðáößó Åöáóì ÇáóøÐí ÏóÚóæúäóÇåõãú Åöáóíúåö¡ ÝóÃóÌóÈúäóÇåõãú Åöáóì ãóÇ ÏóÚóæúÇ¡ æóÓóÇÑóÚúäóÇåõãú (10) Åöáóì ãóÇ ØóáóÈõæÇ¡ ÍóÊóøì ÇÓúÊóÈóÇäóÊú Úóáóíúåöãõ ÇáúÍõÌóøÉõ¡ æóÇäúÞ óØóÚóÊú ãöäúåõãõ ÇáúãóÚúÐöÑóÉõ. Ýóãóäú Êóãóø Úóáóì Ðáößó ãöäúåõãú Ýóåõæó ÇáóøÐöí ÃóäúÞóÐóåõ Çááåõ ãöäó ÇáúåóáóßóÉö¡ æóãóäú áóÌóø æóÊóãóÇÏóì Ýóåõæó ÇáÑóøÇßöÓõ (11) ÇáóøÐöí ÑóÇäó (12) Çááåõ Úóáóì ÞóáúÈöåö¡ æóÕóÇÑóÊú ÏóÇÆöÑóÉõ ÇáÓóøæúÁö Úóáóì ÑóÃúÓöåö 1. “In the beginning of our matter, the people of Sham(Muawiya and his supporters) and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder.“ [Nahjul Balagha, vol.3, p.648; letter 58] Comment: Hence, Ali(ra) is confirming what Muawiya(ra) also said, that the conflict between him and Mu’awiyah(ra) is about the murder of Uthman, not for the sake of leadership or to take control of the Muslims. Moreover we find Ali(ra) confirmed that the beliefs of both the groups was same. Which means that Ali(ra) considered Muawiya(ra) to be his brother in faith. we know that people of Shaam didn’t believe in divine Imamah of AliÚáíå ÇáÓáÇã. But Ali(ra) didn’t mention the greatest sin(in the sight of shian e dajjal) that Muawiya(ra) rejected the Imamah of Ali(ra). He didn’t mention that they differed in faith nor that Muawiya(ra) went against the Imam appointed by Allah, like the shian e dajjal always want to portray. 2. We have been with the Prophet in battles wherein those killed were fathers, sons, brothers and relations of one another. Nevertheless, every trouble and hardship just increased us in our belief, in our treading on the right path, in submission to (divine) command and in endurance of the pain of wounds.We now had to fight our brethren in Islam because of entry into Islam of misguidance, crookedness, doubts and (wrong) interpretation. However, if we find any way by which Allah may collect us together in our disorder and by which we may come near each other in whatever common remains between us we would accept it and would give up everything else.(Nahjul balagha sermon 121) Comment: Here Hz ali(ra) was displaying is displeasure in fighting his own muslims brothers, because of the misguidance that entered Islam, that was spread by shian e dajjal(saba’es). Since because of them Uthman(ra) was martyred and because of that the battle between two muslim brothers took place. Another proof of this brotherhood: Once when Ali(ra) and Muawiya(ra) were in opposition a huge Christian army was planning to attack on the easten provinces of Iran, which was under Ali’s(ra) rule and they wanted to take advantage of the disunity among the muslims. Ali(ra) was incapable of defending these places, which were targeted to come under attack by the Christians and if the Christians attacked, a large of part of Islamic territory would have been lost. The Christians were aware of the difficulties Ali(ra) was facing and therefore felt there would be no threat from Amir Muawiya(ra)’s side as the had been following the mutual opposition between Muawiya and Ali and their use of force against each other. They expected that Muawiya(ra) would like them to attack Ali(ra). However, as soon as Muawiya(ra) heard that news, he contrary to the expectations of the Christian emperor, wrote to the emperor, “You should not be deceived by our infighting, if you turn towards Ali(ra) the first chief who advances to punish you under Ali’s(ra) flag will be Muawiya”. The impact of that letter was far more than an army and the Chirstians gave up the idea. . ( History of Islam Vol 2 ,page 48-49 By Akbar Shah Najeebadi) A similar report: The king of Byzantium had great hopes of attacking and defeating Mu’aawiyyah after the latter having instilled fear in him and humiliating him, and routing his troops. When the king of Byzantium saw that Mu’aawiyyah was preoccupied with fighting ‘Alee, he approached some cities (on the border) with a huge army, filled with hope of victory. But Mu’aawiyyah wrote to him saying, “By Allaah! If you do not stop and go back to your own land, O cursed one, I shall reconcile with my cousin and we will unite against you, and I shall certainly expel you from all of your land! I shall keep pursuing you, and the earth, vast as it is, will be striatened for you [at-Tawbah: 25].” At that the king was afraid, and he sent word seeking a peace treaty.”[al-Bidaayah wan-Nihaayah: 8/119] Comment: Did you see how beautiful relationship did these two Sahaba shared. Muawiya(ra) wasn’t glad to find Ali(ra) in trouble, nor he tried to utilize that situation, like often enemies do. It is because Muawiya(ra) considered Ali(ra) his brother in faith, not his enemy and the only reason he fought was to demand Qisas of Uthman(ra). And for these reports a beautiful verse of Quran came into my mind. “Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves( 48:29)” That’s why this was the view of Ahlebayt, for those who fought with them: 1. In Sunan Bayhiqi it is narrated that on the eve of the war of Jamal, Ali(ra) was asked about the opponents: “Are they Mushrikeen?” He replied:”They have run from shirk and come into Islaam” Then he was asked “Are they Munafiqeen?” He replied “Munafiqeen are those who don’t remember Allah, except a little (while the opponents do a lot of Zikr)” Then he was asked “Then what are they?” He replied:”They are our brothers who have rebelled from us” [sunun Bayhiqi - Dairat ul Ma'arif edition page 173 vol 8] 2. æÚä íÒíÏ Èä ÇáÃÕã ÞÇá : áãÇ æÞÚ ÇáÕáÍ Èíä Úáí æãÚÇæíÉ ¡ ÎÑÌ Úáí ÝãÔì Ýí ÞÊáÇå ÝÞÇá : åÄáÇÁ Ýí ÇáÌäÉ Ëã ÎÑÌ Åáì ÞÊáì ãÚÇæíÉ ÝÞÇá : åÄáÇÁ Ýí ÇáÌäÉ ¡ æáíÕíÑ ÇáÃãÑ Åáí æÅáì ãÚÇæíÉ 2. Imam Ibn Abi Shaybah narrates in his Musanaf, that after the treaty between Ali and Mu’awiya [May Allah be pleased with them], Ali walked between those who died from his party and saying: “Those are in Jannah”, then he walked to those side of those who died from the side of Mu’awiya and said: “And those are in Jannah [Musanaf ibn abi shaybah] 3. Úä ÌÚÝÑ ÇáÕÇÏÞ Úä ÃÈíå ÚáíåãÇ ÇáÓáÇã Ãä ÚáíÇ Úáíå ÇáÓáÇã áã íßä íäÓÈ ÃÍÏÇð ãä Ãåá ÍÑÈÉ Åáì ÇáÔÑß æáÇ Åáì ÇáäÝÇÞ¡ æáßäå ßÇä íÞæá: åã ÅÎæÇääÇ ÈÛæÇ ÚáíäÇ 3. Jafar Sadiq narrates from his father (Baqir) that Ali never accused the ones with whom he fought of Shirk (i.e polytheism) or hypocrisy, rather he would say , they are our brothers who rebelled against us. [(shia books) Wasail Shia, 15/83 , also Qurbul Asnad p. 45, Majleese reported in “Biharal anwar” 32/324] Comment: These were the views of Ahlebayt regarding those who fought with them , they considered them muslims, unlike what the shian e dajjal want to portray, Since you will find the shian e dajjal making takfeer of those who fought with Ahlebayt. 4. Sahi bukhari 4.823: Narrated Abu Bakra: Once the Prophet brought out Al−Hasan and took him up the pulpit along with him and said, “This son of mine is a Saiyid (i.e. chief) and I hope that Allah will help him bring about reconciliation between two Muslim groups.” Comment: From this narration we find that the group of Ali(ra) as well as group of Muawiya(ra) were considered as Muslims. Prophet(saw) didn’t say just one of them will be muslim. But said both of the groups will be muslim. Now some of the notorious shian e dajjal might try to say that, the group of Muawiya(ra) was muslim but they were not momin(belivers), since muslim even encompasses hypocrites some times. To those shian e dajjal we want to say that, hypocrisy is something which is portraying the opposite which is in hearts. So when Muawiya(ra) fought Ali(ra) do you mean to say that he had love for him in his heart? which is opposite to his action? Secondly, if we read Islamic history we will find that there used to be hypocrites among the muslims as the quran says, but when they revealed their true faces and they joined the kuffar(disbelievers) during war, then you will never find that people still called them muslims. So when muawiya(ra) openly went against Ali(ra), yet prophet(Saw) said his group was Muslim, then it means that they all were believers(momineen). Unlike what shian e dajjal want to portray. And if shian e dajjal disagree with us, then we demand them to show us a single authentic narration where any hypocrite OPENLY went against prophet(Saw), and fought against him. Then even AFTER that prophet(Saw) called such a person Muslim. If you can’t then please stop fooling ignorant followers of yours. 5. ÝáÞÏ ßäÇ ãÚ ÑÓæá Çááå Õáì Çááå Úáíå æÂáå æÅä ÇáÞÊá áíÏæÑ Úáì ÇáÂÈÇÁ æÇáÇÈäÇÁ æÇáÇÎæÇä æÇáÞÑÇÈÇÊ ¡ ÝãÇ äÒÏÇÏ Úáì ßá ãÕíÈÉ æÔÏÉ ÅáÇ ÅíãÇäÇ ¡ æãÖíÇ Úáì ÇáÍÞ ¡ æÊÓáíãÇ ááÇãÑ ¡ æÕÈÑÇ Úáì ãÖÖ ÇáÌÑÇÍ . æáßäÇ ÅäãÇ ÃÕÈÍäÇ äÞÇÊá ÅÎæÇääÇ Ýí ÇáÇÓáÇã Úáì ãÇ ÏÎá Ýíå ãä ÇáÒíÛ æÇáÇÚæÌÇÌ æÇáÔÈåÉ æÇáÊÃæíá 5. Hz ali addressing his companions and his opponents said: We were with prophet(saw) , that time our fathers and sons were killed , our near one and brothers were killed ,but after every problem and calamity our eman used to get increase. We used to standstill on truth, We used to obey the commands, at times of difficulties we used to do sabr(patience). But now we are fighting our own muslim brothers.(nahjul balagha tahqeeq subhi saleh, page 179) 6. æÇæÕíßã ÚÈÇÏ Çááå ÈÊÞæì Çááå¡ ÝÅäåÇ ÎíÑ ãÇ ÊæÇÕì Èå¡ æÎíÑ ÚæÇÞÈ ÇáÃãæÑ ÚäÏ Çááå¡ æÞÏ ÝÊÍ ÈÇÈ ÇáÍÑÈ Èíäßã æÈíä Ãåá ÇáÞÈáÉ 6. Hz ali said: O servants of Allah I suggest you of having taqwa.This is one of the best suggestion given to servants of Allah. With this you will achieve goodness and piousness. Between you and ahle qibla the door of battle have opened.(nahjul balagha tahqeeq subhi saleh, page 248, sermon 172) Comment: similar explain as we find in last comment can be applied to these narrations of Nahjul balagha. Shias shoud first decide that whether there Imams divinely appointed or not? Because if they were divinely appointed then who so ever fights with them, should obviously declared as disbeliever(this has been done by many shia scholars). But if you say that they were muslims then it naturally exposes your home-made beliefs that your Imams weret divinely appointed from Allah.
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