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  1. (salam) referring to history signifies that several innovations have been recorded that we mention some of them as examples: 1- Innovation of Azan (call to prayer) in prayer of Eid Fitr (festival of fast-breaking) and Eid Qurban (sacrificial festival) Shafi’i has quoted from Zuhri in book “al- Um”[1] that he said: “Azan was not recited in prayer of Eid at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah innovated it in Damascus, and after that Hajjaj inovated it in Medina at the time of rulling over there. Ibn Hazm writes in the book “al- Mahalli”[2] that: “the Umayyads innovated going late for prayer of Eid ,preferring oration to prayer and saying Azan and Iqama (declaration of standing for prayer) for prayer of Eid. 2- Innovation in Diya (blood-money) Zahak quotes from Muhammad ibn Ishaq in the book “al- Diyat”[3] that he said: “I told Zuhri that: tell me about the amount of Diya of Dhimmi (non-Muslim citizen) heathen at the time of the Prophet (s.a.w.), because we have disputed with each other about it, he said: “there is no one wiser than me in this case from the east to the west, it was one thousand Dinar (gold currency unit) at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah gave five hundred Dinars to family of murdered person and kept five hundred Dinars for Bayt al- Mal”. Ibn Kathir writes in “al- Bidayah wa al- Nihayah”[4] that: “Zuhri says that: “according to the tradition of the Prophet (s.a.w.) Diya of Dhimmi and Muslim was the same and Muawiyah was the first person who divided it and kept half of it for himself”[5]. It is necessary to mention that contrary to the saying of Zuhri Diya of Dhimmi heathen was not one thousand Dinar at the time of the Prophet (s.a.w.) and from among the Sunni leaders just Abu Hanifah has mentioned this amount, and Uthman was the first person who set it.[6] By the way, there are three innovations in the act of Muawiyah: 1- He set Diya one thousand Dinar. 2- He divided it between inheritors of murdered person and Bayt al- Mal. 3- He took half of it as Bayt al- Mal’s share, holding that the amount of Diya is one thousand and a part of it is chargeable to Bayt al-Mal. 3- Innovation of leaving recommended Takbirs (magnification of Allah) of prayer It is mentioned in the book “Sharh al- Muwatta`” that: “Tabari quotes from Abu Harirah that he said: “Muawiyah was the first person who left Takbirs of prayer”. And Abu Ubayd has quoted that: “Ziyad was the first one”. Ibn Hajar has written in “Fath al- Bari”[7] that: “these two matters are not inconsistent with each other, because Ziyad, following the example of Muawiyah, did not say Takbirs, and Muawiyah following the example of Uthman left Takbirs[8]. But a group of scholars believes that it has been said quietly”. It is mentioned in the book “al- Wasai’l Ila Musamirah al- Awai’l”[9] that: “Muawiyah was the first person who did not say Takbirs after reciting "ÓãÚ Çááå áãä ÍãÏå" “Allah hears the one who praises Him”, he prostrated without saying Takbir”. Shafi’i quotes from Ubayd ibn Rufa’ah in the book “al- Um”[10] that he said: “Muawiyah came to Medina and he did not say "ÈÓã Çááå" “in the name of Allah” in his prayer and did not say Takbirs in movements of prayer, after recitation of Taslim (final part of prayer) Muhajir (Emigrants) and Ansar (Helpers) shouted at him: "íÇ ãÚÇæíÉ! ÓÑÞÊ ÕáÇʘ¡ Çíä ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã¿! æ Çíä ÇáʘÈíÑ ÇÐÇ ÎÝÖÊ æ ÇÐÇ ÑÝÚÊ¿!" “O Muawiyah! Did you steal from your prayer? Why did not you say “in the name of Allah”?! Why did not you say Takbirs while bending down and rising?!” he said his prayer again and recited whatever he had not said before”. 4- Innovation of preferring oration to prayer of Eid Abdul-Razaq has quoted from Ibn Jarih from Zuhri that he said[11]: “Muawiyah was the first person who said oration of prayer of Eid before prayer it”. Ibn Munzar has quoted from Ibn Sirin that he said: “Ziyad was the first person who innovated that in Basra”. Ayaz says that: “there are no differences between these two sayings and the saying that considers Marwan as the first person, because Marwan and Ziyad were Muawiyah’s agents, therefore, first, Muawiyah did this act and they followed him”[12]. [1] - Kitab al- Um, vol. 1, p. 208 and vol. 1, p. 235. [2] - al- Mahalli, vol. 5, p. 82. [3] - al- Diyat, p. 50. [4] - al- Bidayah wa al- Nihayah, vol. 8, p. 139 and vol. 8 p. 148, events of the year 60 A.H. [5] - the part in the bracket has been quoted from the original source. [6] - refer to: al-Um, Shafi’i, vol. 7, p. 293 and vol. 7, p. 321; refer to: al- Ghadir, vol. 8, p. 240-248. [7] - Fath al- Bari, vol. 2, p. 215. [8] - Ahmad quotes this narration from Umran in Musnad, vol. 5, p. 579, tradition no. 19380. [9] - al- Wasai’l Ila Musmirah al- Awai’l, p. 15. [10] - Kitab al- Um, vol. 1, p. 94 and vol. 1, p. 108. [11] - al- Musnaf, vol. 3, p. 284, tradition no. 5646. [12] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 982-986-987-992.Text
  2. MUAWVIA AND USURY Nisai, Malik ibn Anas and others have quoted from Ata’ ibn Yasar that he said: “Muawiyah sold a vessel full of gold or Dirham in exchange for more than its weight”. Abu Dorda told him that: “I heard from the Prophet (s.a.w.) who prohibited this act, it should be sold in exchange for its same weight”. Muawiyah said: “I do not find any fault with it”. Abu Dorda said: "ãä íÚÐÑäí ãä ãÚÇæíÉ¿ ÇäÇ ÇÎÈÑå Úä ÑÓæá Çááå (Õáí Çááå Úáíå æ Âáå) æ åæ íÎÈÑäí Úä ÑÇíå¡ áÇ ÇÓÇ˜ä˜ ÈÇÑÖ ÇäÊ ÈåÇ" “Who can account for this act of Muawiyah? I tell him the opinion of the Prophet (s.a.w.) and he tells me his opinion! I won’t stay in the area that you are”. Then he came to Medina and went to Umar ibn Khattab and told him the story. Umar wrote to Muawiyah that: [1]"áÇ ÊÈÚ ÐᘠÇáÇ ãËáÇ ÈãËá¡ æÒäÇ ÈæÒä" “Just exchange it for the good of the same kind and the same weight (without any increasing)”. Bayhaqi and others also have quoted from Hakim ibn Jabir from Ibadah ibn Samit that he said: “I heard from the Prophet (s.a.w.) who said that: “silver should be exchanged for the good of the same kind and the same weight, gold should be exchanged for the good of the same kind and the same weight, until he mentioned salt and said: salt should be exchanged for the good of the same kind and the same weight”. Muawiyah said that: "Çä åÐÇ áÇ íÞæá ÔíÆÇ". “His speech in not a good one and he speaks nonsense”. Ibadah said that: “Allah is my witness that I heard it from the Prophet (s.a.w.) myself”. Nisai writes in “al- Sunan al- Kubra” that Ibadah said: "Çäí æ Çááå ãÇ ÇÈÇáí Çä áÇ Ç˜æä ÈÇÑÖ í˜æä ÈåÇ ãÚÇæíÉ". “I swear to Allah that it is not important to me that I do not live where Muawiyah is”. Ibn Asakir has said that: “Ibadah said: [2]"Çäí æ Çááå ãÇ ÇÈÇáí Çä ǘæä ÈÇÑÖ˜ã åÐå" “I swear to Allah that it is not important to me that I do not live in your area”. It is necessary to be mentioned that prohibition of usury and this matter that it is from major sins, is an essential part of pure Islam and it is proved by Quran, tradition of the Prophet (s.a.w.) and general agreement of scholars.[3] [1] - Muwatta`, vol. 2, p. 59 and vol. 2, p. 634, tradition no. 33; al- Sunan al- Kubra, Nisai, vol. 7, p. 279 and vol. 4, p. 30, tradition no. 6164. [2] - Musnad Ahmad, vol. 5, p. 319 and vol. 6, p. 436, tradition no. 22217; al- Sunan al- Kubra, Nisai, vol. 7, p. 277 and vol. 4, p. 29, tradition no. 6159; Tarikh Medina Damascus, vol. 7, p. 206 and vol. 26, p. 176, no. 3071; AND in Mukhtasar of history of Damscus, vol. 11, p. 302. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 979.
  3. The last time I laughed so hard for 10 mins when I listened to the fatwa of Saudi Sheikh on soccer games' rules and regulation! Now listen to this! LOL _________________ Abdallah Al-Khilaf: First, we'd like to show you a fatwa, which appeared on the Lions of Sunna Internet forum. One Wahhabi wrote: "Dear Sheik, may Allah grant you martyrdom and black-eyed virgins in Paradise, I wanted to commit a martyrdom operation. I turned to Sheik Abu Dimaa Al-Qassab, who told me that they had invented a new and unprecedented form of martyrdom operations – explosive capsules are inserted into your anus. "In order to train for this method of Jihad, you must consent to being sodomized for a period of time, so that your anus becomes wider, making room for the explosives. "My question is whether I am permitted to allow one of the mujahideen access to my anus, if my intentions are honorable, and the purpose is to train for Jihad by widening my anus." The sheik praised Allah and said: "In principle, sodomy is forbidden. However, Jihad is more important. It is the pinnacle of Islam. If sodomy is the only way to reach this pinnacle of Islam, then there is no harm in it. "The rule is that necessity makes the forbidden permissible. Something that is required in order to perform a duty becomes a duty in and of itself. No duty takes precedence over Jihad. "Therefore, you must be sodomized... After you have been sodomized, you must ask Allah for forgiveness. "Know, my son, that Allah resurrects the mujahideen on Judgment Day on the basis of their intentions. Allah willing, your intention is to support Islam. May Allah include you among those who heed His call." This is the fatwa that led a man a while ago to carry out a bombing attack against then Interior Minister Naif bin Abd Al-Aziz
  4. (salam) I will only quote the words of Shaykh Ibn Taymiyyah, and leave the comments to you guys. He states in his Minhaaj al-Sunnah, vol. 4, pp. 243-244:: ونحن نعلم أن ما يحكى عن فاطمة وغيرها من الصحابة من القوادح كثير؛ منها كذب، وبعضها كانوا فيه متأوّلين. وإذا كان بعضها ذنباً فليس القوم معصومين، بل هم مع كونهم أولياء الله ومن أهل الجنة، لهم ذنوب يغفرها الله لهم And we know that what is narrated about the evil deeds of Faatimah, and others apart from her from the Sahaabah, , INCLUDING TELLING LIES, are several; and in some of these evil deeds they (Faatimah and the other Sahaabah) were only doing taaweel. Of course, some of these evil deeds were sins. However, they were not infallible. Rather, although they were friends of Allaah and from the people of Jannah, they committed sins that Allaah forgave for them. Salafees call him "Shaykh al-Islaam" nonetheless. I wonder what they would have said if a Shee'ah had said the same thing about 'Aaishah and some other Sahaabah??
  5. Has anybody read the book "Memoirs Of Mr. Hempher, The British Spy To The Middle East". It's the story of a British spy of how he managed to have Abdul Wahab, the founder of Wahabi Salafi cult to destroy Islam and corrupt Muslims of Middle East and the rest of the world. The najis seed that Hempher planted, is now grown into this thorney stinky wild bush, maiming and destroying Muslims with thousands of wounds, emotional, physical, and cultural. Among their many crimes, they have destroyed almost all of the relics that belonged to the prophet of Islam, destroyed the houses where prophet, his family, and his friends used to reside. It's an interesting story of deceit, espionage, Sunni gullibility, how Sunnis could be misled into the kufr of wahabism in the absence of a system of marjaiat, how Shias were never deceived thanks to their system of leadership of ulema, and so on. Some eye opening observations and eiman shaking book for Sunnis. http://en.wikipedia.org/wiki/Memoirs_Of_Mr._Hempher,_The_British_Spy_To_The_Middle_East
  6. The Rise of New Bloody War in the Middle East The advent of democracy and equality of citizens in the Middle East is not only a bad news for the current dictators of the Arab world, Al Qaeda and its Wahhabi affiliates are equally worried. Also in Pakistan and Afghanistan, Wahhabi share one common characteristic with the current Wahhabi rulers of Saudi Arabia, i.e., acute hatred for Shia who they consider infidels. The events of the Arab Spring have heightened long-standing tensions in Saudi Arabia's Eastern Province. Just three days after large-scale protests started in Bahrain on 2011, protests began in the Eastern Province, which is a 30-minute drive across the causeway from Bahrain. Perhaps unsurprisingly, the Saudi interior ministry vowed to crush the protests with an "Iron Fist" and has unleashed a media-smear campaign against protests and the Shiites in general. While protests subsided over the summer, they started again in October and have become larger ever since, leading to an ever more heavy-handed response from the security forces. The Eastern Province is home to virtually all of Saudi Arabia's oil and to a sizeable Shiite majority, or around 30 percent of Saudi Arabia's citizen population. The Wahhabi creed of Salafi Islam that the state sponsors in Saudi Arabia has developed a special hostility toward the Shiites. Saudi Shiite citizens in turn have long complained of discrimination in religious practice, government employment, and business, and overall marginalization. For decades, opposition groups formed by Saudi Shiites, both leftist and Islamists, as well as hundreds of petitions by Shiite notables, have had the same demands: an end to sectarian discrimination in government employment and representation in main state sectors including at the ministerial level; more development in Shiite areas; the strengthening of the Shiite judiciary; and an end to arbitrary arrests of Shiite for religious or political reasons. None of these demands would significantly undermine the position of the royal family, or otherwise threaten the integrity of Saudi Arabia. They would rather cement the current political system and buy the allegiance of two million people living on top of the kingdom's oil. The perception of systematic discrimination has led some Saudi Shiites to embrace revolutionary ideologies over the decades. While pro-Iranian groups still exist amongst Gulf Shiites, they are not the most powerful amongst Saudi Shiites and had largely renounced violence as a political tool since at least the mid-1990s. But Saudi Arabia's repressive response to the protests and the zero-concessions policy are providing fertile breeding ground for future opposition groups. A repetition of post-1979 Shiite politics, when hundreds of young Shiites left Bahrain and Saudi Arabia's Eastern Province to become active in regional revolutionary movements, seems possible. As the protests in Bahrain and particularly in Qatif receive only limited attention on Gulf-owned channels like Al Jazeera and Al Arabiya, local Shiites are forced to watch the Iranian-sponsored Arabic-language Al Alam channel, Lebanese Hezbollah's Al Manar, Iraq's Ahlul Bait TV, or increasingly other pro-Assad channels to receive updates on the situation in their areas. The new cold war in the Middle East has turned into a fully-fledged media war, in which media outlets are either with the protests in Bahrain and Qatif and for Assad's regime, or with the protests in Syria and against the allegedly sectarian protests in Bahrain and Qatif. The situation for Saudi Shiites in the Eastern Province is no secret. The U.S. State Department's Annual Report to Congress on International Religious Freedom for the second half of 2010, the period immediately predating the Arab Spring, records arbitrary detentions, mosque closures, and the arrest of Shiite worshippers. U.S. diplomatic cables released by Wikileaks revealed that U.S. diplomats, and particularly the staff at its consulate in Dhahran, have an incredible amount of information on the local Shiite communities and seem almost obsessed with grievances they deem legitimate. But the specific problems of the Saudi Shiites almost never come up at high-level meetings with Saudi officials. This is not only due to the close Saudi and U.S. alliance. Americans sometimes share the suspicion of the Gulf Shiites, which permeates some of its allied regimes. This suspicion is partly to do with Iran, but also has its roots in the 1996 bombing of the Khobar Towers, which killed 19 U.S. servicemen. Nine Shiite prisoners have been incarcerated since 1996 for their alleged membership in Hezbollah al-Hijaz and their involvement in the bombings. They were indicted in the United States in 2001, but as U.S. foreign policy priorities changed after September 11 they became "forgotten," the name they are known by amongst Saudi Shiites. The indictment hints at the involvement of Lebanese Hezbollah and Iran but no evidence has ever been made public. At the time some Americans called for retaliation against Iran as a response to this bombing. But after September 11, fingers began to point toward al Qaeda as involved in the attack, raising questions about the guilt of these prisoners. The Shiite prisoners cannot hope ever to be "rehabilitated" in one of the government's much advertised de-radicalization programs. It seems to be justified to at least ask for a public trial, a move repeatedly endorsed by Human Rights Watch and Amnesty International. But such a trial does not appear to be on the foreign-policy agenda of the United States. The behavior of the Saudi leadership only allows the conclusion that repression of the Shiites is a fundamental part of Saudi political legitimacy. The state does not want to change the position of the Shiites and Shiite protests are used by the state to frighten the Sunni population of an Iranian takeover of the oilfields with the help of local Shiites. Similar narratives have been propagated in the Gulf Cooperation Council (GCC) media for months, at the cost of further deepening the sectarian divide in the Gulf States. The GCC intervention in Bahrain has severely worsened sectarian relations in the Gulf and beyond to levels not seen since the Iranian Revolution. But this open Saudi sectarianism has already had negative repercussions in Iraq, as well as in Syria, Lebanon, and Kuwait. Bahrain looks set for years of sectarian conflict, community relations have broken down completely, and the state is conducting a campaign of what Shiite activists call "ethnic cleansing." Rather than completely alienating the Shiites, Saudi Arabia and Bahrain should negotiate a social contract with them. Failing to do so will lead to years of instability with uncertain outcomes. And it is far from certain that other Saudis will not be encouraged by the Shiite protests, as a recent statement by liberal Saudis from all over the kingdom denouncing the crackdown in Qatif has shown. The West should press its allies, above all Saudi Arabia and Bahrain, to stop simply shooting and arresting their Shiite citizens and brandishing them as Iranian agents and traitors. The alienation of Shiite youth foments a perfect breeding ground for a new Gulf Shiite opposition movement. Even without external help for the local Shiite protesters, the area looks ripe for a return to the tense sectarian politics of the 1980s. The United States should in its own, and in the Gulf States', interest push for a real reconciliation between the Shiites of Bahrain and Saudi Arabia and their governments. Otherwise, sectarianism will come to dominate the Gulf, to the detriment of all.
  7. Shia Killing And Salafi Fundamentalist From time to time, I read about condemnations of Islam coming from non-Islamic groups, especially concerning the all-too-common violence perpetrated in the name of religion. Indeed there is plenty to condemn. Salafi fundamentalist despite verbally professing a desire for peace and justice in the world, are actually pro-war, pro-homicide and pro-violence in practice (or they may be silent on the subject, which is, according to moral theology, the same as being pro-violence). I use the term fundamentalist in the sense that the religious person, who ascribes to a fundamentalist point of view, believes, among other dogmatic belief, that their scriptures are inerrant and thus they can find passages in their holy books that justify homicidal violence against their perceived or fingered enemies, while simultaneously ignoring the numerous contradictory passages that forbid violence and homicide and instead prescribe love, hospitality, mercy, forgiveness and reconciliation. Behind the scenes, of course, there are hidden elites — amoral, politically and financially motivated operatives who are embedded in their religious organizations — who, through the strength of their political power, can easily manipulate the followers into clamoring for sectarian war. Though history has long since been forgotten or ignored, the true followers of the Prophet Mohammad (pbuh), rejected violence, tried to return good for evil, fed the hungry, did acts of mercy and unconditional love and tried to make friends out of their enemies (by caring for them, feeding them, praying for them and certainly refusing to kill them or pay for somebody else to kill them). Soon after the death of Prophet, Islam became a religion of justified violence, contrary to the teachings and modeling of Prophet, and it remains that way until this very hour. The followers of that very Salafi Muslims should be courageously “going to the streets” and saying “NO” wherever and whenever fear and hatred raise their ugly heads and try to provoke violence — no matter if it is coming from anywhere – or from within the local Sheikh. Thank You, Raza Mehkeri Houston, Texas
  8. What do you think, what is the root cause of homosexuality in society? Remember societies are different, there are oppressive societies and cultures such as Saudi Arabia, Wahabi, Salafi cultures of over separation of genders and so on. And then there is ultra feminist, man hater cultures of the West. Please do not comment on Gender Identity Crisis (the disease) since I want to limit this topic only to probing the causes of homosexuality (the crime).
  9. (salam) 1. Who are Jahmis? 2. Are they Muslims? 3. Where they mostly exist? 4. Do they follow Sunni fiqh? 5. What is their main differences from other sects?
  10. Abdullah Bin Saba existed or not is not relevant but this is harsh fact that Salafis and other Nasibis of like nature have found a character for putting all the blame on him. Let us see what were the crimes of so called companions, this character Abdullah Bin Saba has been used for:- CRIMES OF ABDULLAH BIN SABA WHERE COMPANIONS WERE QUITE INNOCENT: 1. During Usman era Abdullah bin Saba and his followers forced Usman to break the ribs of Abdullah Bin Mas'od (r.a) and force Abu Zar Ghaffari (r.a) to live in "Rabza". Usman was so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtae thae). It was all fault of Abdullah bin Saba and his companions (Sabaaites) 2. There was no dispute of companions of the prophet with Usman. The rule of Usman was a just rule where every one was happy there was justice, equity and fairplay. Every one was getting his due. The door of the Baitul Mal was open for all needy people and it is wrong to say that Ummayads were made powerful and they looted and robbed Baitul Mal for themselves. These were Sabaiites (Followers of Abdullah Bin Saba) who surrounded the house of Usman and later killed him. The companions of the prophet were so weak that they could not save this great companion of Prophet (pbuh)and he was murdered right in Madina the Islamic capital of that time. All the companions were sad on his demise. There was no saying of Hazrat Aysha that "Kill this Naathal (Jew), he has become Kafir". Sabaiites managed to kill Usman while he was in the tight security of great companions and Marwan bin Hikm (His son in law). Companions were innocent. 2. After killing Usman, the Sabbaiites managed to persuade Hazrat Aysha to fight battle with Jamal. Again this time the companions were so innocent that they were easily used by Sabbaiites for creating battle between Ali a.s and Aysha. There was no fault of companions of prophet (pbuh). They were quite pious people. They just made mistake in Ijtehad not more than this. Hazrat Aysha was also innocent. (She was so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtee theen). 3. In Jamal Sabbaaittes made fool of Talha and Zubair who had no greed for the governorship of Basra and Kufa but they were so innocent that they easily break "Baiyat of Ali a.s" and joined Aysha for battle against Ali a.s. This is again fault of Abdullah Bin Saba and his companions while these great companions were quite innocent. They were also so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtae thae). 4. In Sifeen also Muawvia had no greed of power. He was not obliged to leave his governorship on the order of Ali bin Abi Talib a.s. He was very loving person who wanted to take revenge of Hazrat Usman from his murderers. Sabbaaites again conspired and forced him to fight against Ali bin Abi Talib a.s. While he was so innocent. It was only his Khata e Ijtehadi that he executed Hujr bin Udi and many other companions of Prophet (pbuh). He was also so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtae thae). 5. There was no fault of Yazeed (l.a) in Karbala rather Sabbaiites and his followers killed Imam Hussain a.s. This justified Salafis to call Yazeed (la) as R.a. Yazeed was so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehta tha). So the Shias are founded by Abdullah Bin Saba. lol
  11. The Returning of Sun for IMAM Ali (a.s) It has been experienced that some people have serious problems with the qualities of Ahlul Bayt (Family of Prophet – Peace be upon him). Starting from Ibn Taymiyah till neo-Salafis of today, they have been finding faults in Ahlul Bayt especially in Sayyidna Ali(alayhum salam). They show their hatred in different ways such as: a ) Rejecting the Sahih/Hasan hadiths with vigor just because they mention superior qualities of Prophetic family. B ) Showing fanatical support for enemies of Ahlul Bayt like Yazid (LA), Marwan (LA) etc… c ) Accepting same qualities for other Sahaba but illogically considering them “Ghuluw (excess) for Ahlul Bayt” like on the issue of Sayyidna Ali (A.S) being born inside Ka’ba or first to accept Islam, etc… I will concentrate on “Point # Úáíå ÇáÓáÇã this time and touch the Sahih/Hasan hadith of Sun being returned when Prophet Muhammad (Peace be upon him) was resting his head on the lap of Mawla Ali (A.S). Let us first of all read the complete hadith along with the chain. حَدَّثَنَا أَبُو أُمَيَّةَ ثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى الْعَبْسِيُّ ثَنَا الْفُضَيْلُ بْنُ مَرْزُوقٍ عَنْ إبْرَاهِيمَ بْنِ الْحَسَنِ عَنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ قَالَتْ : { كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أُوحِيَ إلَيْهِ وَرَأْسُهُ فِي حِجْرِ عَلِيٍّ فَلَمْ يُصَلِّ الْعَصْرَ حَتَّى غَرَبَتْ الشَّمْسُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ صَلَّيْتَ يَا عَلِيُّ قَالَ : لَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ اللَّهُمَّ إنَّهُ كَانَ فِي طَاعَتِك وَطَاعَةِ رَسُولِك فَارْدُدْ عَلَيْهِ الشَّمْسَ قَالَتْ أَسْمَاءُ فَرَأَيْتُهَا غَرَبَتْ ثُمَّ رَأَيْتُهَا طَلَعَتْ بَعْدَ مَا غَرَبَتْ } Translation: Hadrat Asma bint Amays (ra) said: Once revelation was being sent on Prophet of Allah (Peace be upon him) and he was resting his head on the lap of Sayyidna Ali (A.S) and he Ali had not prayed Asr while the sun had set too. The Prophet (Peace be upon him) said: O Ali! Have you prayed? Hadrat Ali (A.S) replied: No. Hearing this, Prophet (Peace be upon him) made this dua: O Allah, he (Ali) was busy in obeying You and your Prophet, so return the sun upon him. Hadrat Asma (ra) said: I saw that Sun had sunken but then it came back again after sunset.[imam at-Tahawi in Mushkil al-Athaar (4/385)] Imam at-Tahawi also narrated another hadith with different chain. حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ الْمُغِيرَةِ ثَنَا أَحْمَدُ بْنُ صَالِحِ بْنِ أَبِي فُدَيْكٍ عَنْ مُحَمَّدِ بْنِ مُوسَى الْمَدَنِيِّ عَنْ عَوْنِ بْنِ مُحَمَّدٍ عَنْ أُمِّهِ أُمِّ جَعْفَرٍ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ صَلَّى الظُّهْرَ بِالصَّهْبَاءِ ثُمَّ أَرْسَلَ عَلِيًّا - عَلَيْهِ السَّلَامُ - فِي حَاجَتِهِ فَرَجَعَ وَقَدْ صَلَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْعَصْرَ فَوَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ رَأْسَهُ فِي حِجْرِ عَلِيٍّ فَلَمْ يُحَرِّكْهُ حَتَّى غَابَتْ الشَّمْسُ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ اللَّهُمَّ إنَّ عَبْدَك عَلِيًّا احْتَبَسَ بِنَفْسِهِ عَلَى نَبِيِّكَ فَرُدَّ عَلَيْهِ شَرْقَهَا قَالَتْ أَسْمَاءُ فَطَلَعَتْ الشَّمْسُ حَتَّى وَقَعَتْ عَلَى الْجِبَالِ وَعَلَى الْأَرْضِ ثُمَّ قَامَ عَلِيٌّ فَتَوَضَّأَ وَصَلَّى الْعَصْرَ ثُمَّ غَابَتْ وَذَلِكَ فِي الصَّهْبَاءِ The chain till Sayyidah Asma bint Amays (ra) is different in this hadith and all Rijaal are also Thiqa. The Tashih of this hadith! These hadiths have been authenticated by Jam al- Ghafeer(overwhelming + leading) Muhaditheen, however Ibn Taymiyyah al-Mujasmi wal Mubtadi and Ibn Jawzi have rejected these hadiths due to their strict attitude on classification of hadith. Ibn Jawzi was extremely strict in science of al-Jarh wa’t Tadeel so he may be excused but Ibn Taymiyyah on the other hand was known for his hardcore hatred for Ahlul Bayt just in opposition of Shi’ites. Now here are the highest ranking Muhadihteen who authenticated this hadith and in front of these legendary Muhaditheen combined together not even Ibn Jawzi (rah) stands a chance let alone Ibn Taymiyyah. Imam Nur ud-din al-Haythami said: رواه كله الطبراني بأسانيد ورجال أحدها رجال الصحيح عن إبراهيم بن حسن وهو ثقة وثقه ابن حبان، وفاطمة بنت علي بن أبي طالب: لم أعرفها. Translation: Imam at-Tabarani (rah) has narrated this hadith with different chains and the Rijaal of one of them are Rijaal of “SAHIH” except Ibrahim bin Hasan who is “THIQA” and Ibn Hibban called him “THIQA” too. As for Fatima bint Ali bin Abi Talib, I do not know her [Majma uz Zawaid (8/525)] As for Fatima bint Ali bin Talib then she was one of the daughters of Sayyidna Ali but not from Sayyidah Fatima. She was sister of Muhammad bin Ali bin al-Hanafiyyah [Tahdhib ul Kamaal (22/396, Narrator # 11550) plus Imam Ibn Hajr al Asqalani (rah) said of her in Taqrib: فاطمة بنت علي بن أبي طالب ، ثقة Translation: Fatima bint Ali bin Abi Talib is “THIQA” [Taqrib ut Tahdhib (2/654), Narrator # 11786] Hence this report is absolutely Sahih with all Rijaal being Thiqa. Imam Jalal ud-din Suyuti said of these hadiths: اخرج ابن مندة وابن شاهين والطبراني بآسانيد بعضها شرط الصحيح Translation: They are narrated by Ibn Mandah, Ibn Shaheen and at-Tabrani and “SOME OF THESE ARE ON THE CRITERIA OF SAHIH” [al-Khasais ul Kubra (2/137)] The great Imam at-Tahawi, Qadhi Iyaadh & Ibn Hajr Imam al-Mughlatai said: The Rijaal of this hadith are “THIQA” [al-Isharata ila Sirat al Mustafa # 140] Imam al-Qadhi Iyadh states after narrating one of these hadiths: قال وهذان الحديثان ثابتان ورواتهما ثقات و حكى الطحاوي أن أحمد بن صالح كان يقول: لا ينبغي لمن يكون سبيله العلم المتخلف عن حفظ حديث أسماء، لأنه من علامات النبوة. Translation: (Imam at-Tahawi –Rahimuhullah) said: Both these hadiths are “PROVEN AND THEY ARE NARRATED BY RELIABLE (THIQA)” narrators Imam at-Tahawi narrates that Ahmed bin Salih (rah) said: It is not worthy for a person who wants to reach knowledge to miss the hadith of Asma (ra) because this hadith is amongst the signs of Prophethood. [Ash-Shifa by Qadhi Iyaadh (1/176)] After such beautiful explanations by legendary Muhaditheen there remains no room for the haters of Mawla Ali (A.S) to doubt this hadith. Imam Badr ud-din Ayni the great Sharih of Bukhari said: وهو حديث متصل ورواته ثقات وإعلال ابن الجوزي هذا الحديث لا يلتفت إليه Translation: This hadith has a “CONTINEOUS CHAIN AND THE NARRATORS ARE THIQA” and no attention should be given towards Ibn Jawzi who found fault in this hadith [umdat ul Qari, Sharh Sahih ul Bukhari (15/43)] Sheikh ul Islam Ibn Hajr al-Asqalani said: وهذا أبلغ في المعجزة وقد أخطأ ابن الجوزي بإيراده له في «الموضوعات» وكذا ابن تيمية في كتاب الرد على الروافض في زعم وضعه والله أعلم Translation: This hadith is Baleegh in category of Prophetic Miracles and “IBN JAWZI DID MISTAKE” to mention it amongst fabricated hadiths, similarly Ibn Taymiyyah also made a mistake (blunder rather) to call it fabricated in his book Radd ala RawafidhFath ul Bari, Sharh Sahih ul Bukhari (6/347)] Imam as-Suyuti wrote a whole book on this The great Hanafi Imam who declared Wahabis as Khawarij i.e. Allama Ibn Abideen ash-Shami said: والحديث صححه الطحاوي وعياض، وأخرجه جماعة منهم الطبراني بسند حسن، وأخطأ من جعله موضوعاً كابن الجوزي، وقواعدنا لا تأباه Translation: This hadith has been authenticated by Imam at-Tahawi, Qadhi Iyaadh and group of other Muhaditheen have narrated it including at-Tabrani who narrated it with“HASAN CHAIN”. Those who considered it Mawdho “HAVE MADE A MISTAKE” like Ibn Jawzi [Hashiya Radd ul Mukhtar (1/389)] Sheikh ul Islam Ibn Hajr al-Makki said in his outstanding and world renowned book written against Shi’ites called “As-Sawaiq ul Muhriqa: وحديث ردها صححه الطحاوي والقاضي في ( الشفاء ) وحسنه شيخ الإسلام ابو زرعة وتبعه غيره ، وردوا على جمع قالوا : أنه موضوع Translation: This hadith has been declared “Sahih” by Imam at-Tahawi, Qadhi Iyadh in his ash-Shifa , Sheikh ul Islam Abu Zura’ declared it “HASAN” and other Muhaditheen have followed them by refuting those who called this hadith as Mawdho [as-Sawaiq ul Muhriqa, Page #161, Dar ul Fikr edition] There are many more Muhaditheen who declared this hadith as “SAHIH OR HASAN” such as Imam al-Qastallani called 2 different hadiths narrated by at-Tabrani as “HASAN” [al-Muwahib al Laduniya (2/529)] Shah Abdul Aziz Muhadith dhelvi said in his legendary book written on refutation of Shi’ites: As for the hadith in regards to returning of sun then many muhaditheen of Ahlus Sunnah have called it Sahih, such as at-Tahawi etc… and this is amongst the miracles of Prophet [Tuhfa Athna Ashriyah, Page # 463] Two fine Muhaditheen i.e. Jalal ud din Suyuti and Ibn Yusuf al Salihi wrote “COMPLETE BOOKS ON THIS TOPIC” and proved returning of Sun for Sayyidna Ali (A.S). Please refer to their respective books called: كشف اللبس فى حديث رد الشمس & مزيل اللبس من حديث رد الشمس Imam Zahir al Kawthari on Ibn Taymiyyah Refutation of Ibn Taymiyya al-Mujasmi wal-Mubtadi who said: قد ذكره طائفة كالطحاوي والقاضي عياض وغيرهما وعدوا ذلك من معجزات النبي صلى الله عليه وسلم لكن المحققون من أهل العلم والمعرفة بالحديث يعلمون أن هذا الحديث كذب موضوع Translation: This hadith has been mentioned by at-Tahawi and Qadhi Iyaadh and they “CONSIDERED IT AMONGST THE MIRACLES OF PROPHET” however the researchers in people of knowledge who have Ma’rifah in hadith knowledge know that it is “A LIE AND FABRICATION” (Naudhobillah) [Manhaj as-Sunnah (8/165)] Ibn Taymiyyah quotes Ibn Jawzi in calling this hadith asMawdho and I have already proven above that mighty Muhaditheen even refuted Ibn Jawzi in this regard and considered his viewpoint as mistaken. The late Muhadith of Arab world i.e. Imam Muhammad Zahid al-Kawthari destroyed the knuckles of Ibn Taymiyyah by saying: فتراه يحكم عليه هذا الحكم القاسي لأنه صحح حديث رد الشمس لعلي كرم الله وجهه. فيكون الاعتراف بصحة هذا الحديث ينافي انحرافه عن علي رضي الله عنه. وتبدو على كلامه آثار بغضه لعلي عليه السلام في كل خطوة من خطوات تحدثه Translation: Don’t you see him (i.e. Ibn Taymiyyah), how he passed a ruling on (Imam at-Tahawi) with his rigid judgment, he did this only because Imam Tahawi authenticated the hadith of Sun being returned for Sayyidna Ali – Karam Allahu Wajahu – the authentication of this hadith contradicted the deviation (hatred) for Ali which he had. The traits of Bughz (hatred) against Sayyidna Ali appear in words of Ibn Taymiyyah rather in every sentence of his. [Hawi fi Sirat at-Tahawi, Page # 27] Ibn Taymiyyah al-Mubtadi did not just stop here, he said: It is “STRANGE” that Qadhi Iyaadh with his great immense and greatness in knowledge of Hadith considerd this hadith to be proven and Rijaal to be Thiqa. Grteat rebuttal by Imam az-Zarqani In reply to this Imam az-Zarqani beautifully said: There is nothing to be amazed in this because the chain of hadith from Asma bint Amays (ra) is “HASAN (FAIR)” similarly the hadith from Abu Huraira also has a “HASAN CHAIN”. Imam Jalal ud-din Suyuti (rah) has explained this in detail (After this az-Zarqani showed the analysis of Imam Suyuti and proven mistake of Ibn Jawzi). It is a principle in science of hadith that a Hasan hadith after meeting another Hasan hadith or having multiple chains “BECOMES SAHIH” so “STRANGNESS UPON STRANGNESS IS ON THE KALAAM OF IBN TAYMIYYAH NOT QADHI IYAADH” because Qadhi Iyaadh’s (authentication) is according to the known principles as is mentioned in books of Hadith principles like “Alfiya tal Hadith li Iraqi” and even junior students of hadith know them (whereas Ibn Taymiyyah is ignorant) [sharh az-Zarqani ala Mawahib al Laduniya (6/488)] So It is clear like bright sun that Sun was returned for the sake of Sayyidna Ali. I would like to conclude this article with the saying of the great Sheikh ul Islam Ibn Hajr al-Asqalani, how he analyzed the book Manhaj as Sunnah by Ibn Taymiyyah: التي يوردها ابن المُطَهّر، وإن كان معظم ذلك من الموضوعات والوَاهِيَاتِ، لكنه رد في رده كثيراً من الأحاديث الجياد التي لم يستحضر حالة التصنيف مظانها؛ لأنه كان لاتساعه في الحِفْظ، يَتَّكِل على ما في صَدْرِهِ، والإنسان عامد للنسيان، وكم من مبالغة لتوهين كلام الرافضي ذاته أحياناً إلى تنقيص علي رضي الله عنه Translation: The reports which Ibn Muthar al-Hilli (Rafidhi Shia) narrated then indeed most of them are fabrications and cooked up (lies) but “IBN TAYMIYYAH EVEN REJECTED THE STRONG (AUTHENTIC) HADITHS” ... Conclusion ...which he did not remember properly while writing his book. Ibn Taymiyyah did such a thing because he used to rely on his chest due to his capacity of memorizing, and It is nature of mankind that he returns towards Nisyaan (forgetfulness). Ibn Taymiyyah went to the long extents in refuting the Ahanaat in sayings of Rafidhi to the extent that “IBN TAYMIYYAH HIMSELF STARTED TO FIND FAULTS IN ALI (A.S) AT CERTAIN PLACES” [Lisaan ul Mizaan (6/390)] This is indeed rightly said by Ibn Hajr al-Asqalani (rah) because Ibn Taymiyyah just in opposition of Shi’ites also rejected the “Mutawattir hadith” which states: For Whosoever I am Mawla then Ali is his Mawla [sunnan Tirmidhi, Hadith # 3713, where Imam Abu Isa Tirmidhi declared it "HASAN SAHIH"] Rejecting Mutawatir hadith is in reality a Kufr! I will discuss the validity and authencity of other hadiths which Ibn Taymiyyah al-Mujasmi al-Nasibi rejected in hatred of Ahlul Bayt. a) The Mutawatir and famous hadith which mentions the great title "MAWLA" for Sayyidna Ali (A.S) Remember rejecting Mutawatir hadith is equivilant to rejecting Qur'an so this was amongst the Kab'air sins committed by Ibn Taymiyyah just to win fame, he forgot that true Sunnis would easily thrash his absurd viewpoints. b ) The Sahih/Hasan hadiths which prove from Ahlus Sunnah texts that Sayyidna Ali (ra) was the first to accept Islam (if not putting the clause of Children and Elders) c) The authenticity of the hadith which states: I am the city of Knowledge and Ali is it's door. In rejecting such hadiths Ibn Taymiyyah crossed all limits and said things like Ali (A.S) had lesser knowledge than other Sahaba who were not even Khulafa ar Rashideen (Naudhobillah) Ibn Hajr's perfect analysis on bn Taymiyyah I am sure the lovers of Ibn Taymiyyah would be biting their nails because It has become clear like bright sun that he deliberately and mockingly rejected the Sahih/Hasan hadiths on merits of Ahlul Bayt and the explanation given by Imam Ibn Hajr al-Asqalani (rah) is so great that It has to be re-read. He said: التي يوردها ابن المُطَهّر، وإن كان معظم ذلك من الموضوعات والوَاهِيَاتِ، لكنه رد في رده كثيراً من الأحاديث الجياد التي لم يستحضر حالة التصنيف مظانها؛ لأنه كان لاتساعه في الحِفْظ، يَتَّكِل على ما في صَدْرِهِ، والإنسان عامد للنسيان، وكم من مبالغة لتوهين كلام الرافضي ذاته أحياناً إلى تنقيص علي رضي الله عنه . Translation: The reports which Ibn Muthar al-Hilli (Rafidhi Shia) narrated then indeed most of them are fabrications and cooked up (lies) but “IBN TAYMIYYAH EVEN REJECTED THE STRONG (AUTHENTIC) HADITHS” which he did not remember properly while writing his book. Ibn Taymiyyah did such a thing because he used to rely on his chest due to his capacity of memorizing, and It is nature of mankind that he returns towards Nisyaan (forgetfulness). Ibn Taymiyyah went to the long extents in refuting the Ahanaat in sayings of Rafidhi to the extent that “IBN TAYMIYYAH HIMSELF STARTED TO FIND FAULTS IN ALI (A.S) AT CERTAIN PLACES” [Lisaan ul Mizaan (6/390)]
  12. (salam) Ibne Fars says that innovation lexically means creating and making something without any similar kind. Separation, weakness and debility are all other meanings of that word. (1) Here our desired meaning is the first. But there are various idiomatic definitions, some of which are exact and some of them are not. Here we have some of exact definitions: Innovation is something which should be made and in divine law of Islam (Shari'ah), none of principles have indicated to it. But if a principle indicates to something in divine law, that will not be legally innovation (even if that is lexically innovation). (2) "The origin of innovation is something which is made without any similar kind, and which is the opposite of tradition (Sunna) and is unpleasant, based on divine law of Islam", Ibne Hojr has said. In another place He has said:" he who makes new alternations in our rules (innovating), his act will be false”. These are things which are made and have no principle in Islamic law. They are called <innovation> in customary law of Islam and if something has principle in Islamic law, it will not be considered as innovation. (3) In brief, there are three conditions for considering something as innovation in Islamic law: First: when it makes alternations (adds or reduces) in beliefs or religious rules. Second: when it invites people to make alternations. Third: when there is not any Islamic reason that it is mainly or partly from religion. These conditions make the reality of innovation explicit. Reducing or even adding anything in religion is regarded as forging lies against God and He will reproach them. (4) So it is not considered as <innovation> in Islamic law, when someone makes something new without any relevance to religion –although lexically it is called innovation-, like as making some habits or even industries. Because the person who made that thing, believes it is irrelevant to religion. As a result, performing official celebrations, for some reasons, by various communities is not considered as innovation, because it does not have any relevance to religion. And they do not celebrate it, as if the divine law has ordered them to do, and its legality or illegality should be according to divine law. So if there was not any unlawful (Haraam) matter, the celebrations and feasts would be lawful (Halaal). But something like as a mixed party would be unlawful. Second condition, inviting people to make alternations (adding or reducing in beliefs or religious rules): If a person makes alternations in religion lonely or at his own home –for example adds in or reduces from his/her ritual prayer (Namaaz)- it is not consider innovation, although it is an unlawful (Haram) act and his/her ritual prayer is null and void. It is innovation, when this new thought or act as a part of religion be spread among the people. Abu Huraira in Sahih Moslem has written that messenger of God –S.A- said:" whoever guides and invites people to the truth -regardless of the rewards of followers- will have the same rewards that those people obeyed him have. And whoever invites people to the ignorance -regardless of the sins of followers- will have the same sins that those people obeyed him have, and the followers’ sins will not decrease. (5) Third point: not having any religious principle is one of the conceptions of innovation. It means in Quran and hadith, there have not been mentioned innovation is part of religion. Since if it had religious principle, it would not be innovation. The precedence has been mentioned for the definition of <innovation> by Ibne Rajab Hanbali and Ibne Hajar 'Asqalani. Allaameh Majlesi says: innovation in Islamic law has been made after messenger of God's era, and it has not had any special reason. (6) 1. Al-maqaai'is: volume 1, page 209, the word <Bada'a> 2. Jaame' Al-'olum Va Al-hekam by Ibne Rajab Hanbali: page 160, published in India 3. Fath Al-baari, Ibne Hajar ’Asqalaani: volume5, page 156 and volume 17, page 9 4. R.K: The Yunus (Jonah) Sura: 59 and The Al-hadid (Iron) Sura: 27 5. Sahih Moslem: volume 8, page 62; Ketabul-'elm 6. The aspects of shi'ite's creed, page 270 Not following the lifestyle of companions and the Successors (Taabi’een) Some of people of Vahaaby (Salafi) consider some matters as innovation, just for it had not been in the time of companions and the Successors (Taabi’een). For example, Ibne Teymyyeh believes, celebrating the birthday of messenger of God –S.A-, is innovation. Based on his opinion, the antecedents have not done it before, and if it was an appropriate act, the antecedents would have more competencies in celebrating; for they liked and respected messenger of God –S.A- more than us and had more desire in doing good act. (1) Ibne Teymyyeh also has said about kissing Quran and rising for it, out of respect:" I have not heard anything in this regard from antecedents!" (2) It should be said that <Thaqaleyn> is a criterion for recognizing innovation from tradition (Sunna), it does not make difference whether you comment Thaqaleyn as Quran and relatives of messenger of God ('Etrat) –most of people agrees with this comment- or as Quran and tradition (Sunna) –by the narration of Imam Malek in Movatta’ with the proof which is incompletely transmitted-. (3) So if there is indicated in Quran and tradition (Sunna) that something is a part of religion, it will not be innovation. It will be innovation, when it is not part of religion and unlike that is publicized among people. It was obligation that the antecedents as the others follow Thaqaleyn (Quran and the relatives of messenger of God ('Etrat), or Quran and tradition (Sunna)). So we cannot consider their agreement or disagreement as a criterion for truth and falsity, and consequently it will not be a correct result if we say all of antecedents have been righteous people. There have been corrupted, righteous, equitable and oppressor persons among them. There are good and evil men among people during all of eras. (4) As a result, it reveals that celebrating the birthday of messenger of God –S.A-, kissing Quran and rising for it, out of respect –by having the intention they are parts of religion- cannot be regarded as innovation. Because although these kinds of respects for messenger of God –S.A- or Quran have not been mentioned in divine law of Islam, these are derived from main principles of glorification and reverence. Quran says:" those who believe in him (Muhammad) and honor him, those who aid him and follow the light sent forth with him, shall surely prosper". (5) In the above-mentioned verse, the almighty God describes believers by three attributes: the people who believe in messenger of God, respect and glorify him, and help him. God has said to His messenger:" have we not raised your remembrance?" (6). It is obvious that celebrating for messenger of God is equal to raising his remembrance, and God had been already informed about it. Quran and tradition (Sunna) invite people to be friend and kind with messenger of God and his household. And we celebrate his birthday to show our affection and kindness. kissing Quran and rising for it, out of respect are examples of this affection. There is a comment from Quran; [the revealed Books are] upon highly honored pages, exalted, purified, by the hands of scribes noble and pious (7). Respecting Quran is similar to respecting prophets, angels and commands of God In jurisprudential books, there are peculiar rules about Quran; Muslims have been called to preservation of Quran and not disgracing it. (8) 1. 'Eqtezaa Al-seraat Al-mostaqim: page 276 2. Al-fataavi Al-kobraa: volume 1, page 176 3. Movatta' Maalek: page 648, number 1619 4. Al-salafyyah, Mohammad Sa'iid Booti: page 13-14 5. The Al-araf (Elevated Places) Sura:157 6. The Al-inshiran (Solace) Sura:4 7. The Abasa (He Frowned) Sura:13-16 8. The aspects of shi'ite's creed, page 273 The reasons of the emersion and extension of innovation one of the most significant factors of the emersion and extension of innovation in society is the extra eager for fame. By studying the history of the false claimants of prophecy, it has been proved that the whim of the soul and extra eager for fame have had main roles in the extension of this matter and the act of heretic, who had the claim of prophecy, would be innovation. And also narratives have indicated to this matter. Commander of faithful –pbuh- told people:” O people! By the emersion of seditions the human being will follow the whim of soul, innovate rules and will be hostile toward Quran. There are people who protect the heretics” (1). Extra eager for fame has an important role in the human’s life. By following this instinct, the human being will covet the ranks of prophets. Perhaps in the primitive centuries, some of the prevalent religions among the Muslims have been as a result of this instinct. Ibne Abi Al-hadid has narrated that one day, when commander of faithful –pbuh- was passing through the dead people of Khavaarej, said:” Woe to you! You have been deceived by some people who, in fact damaged you”. “Who did deceive them?” they asked. “They have been deceived by the deceptive Satan and their concupiscent soul. These two showed them how to be sinful and how to be dominance in wrong path, but in fact they threw these people in the fire (hell) (2)” commander of faithful answered. The followings are three significant reasons of the emersion and extension of innovation and irreligion matters: showing superiority over the low ranks, zealotry and obeying the cruel people. (3) (4) 1. kaafi: volume1, page 54, hadith1 2. the comment of Nahjul-Balaqa, by Ibn Abi Al-hadid: volume19, page 235 3. R.K: <Al-bed’ah>, page 60-56 4. The aspects of shi'ite's creed, page 27 Good innovation! when a person interferes with religion issues, reduces and adds in divine law of Islam and faith and does not make distinction among prayers, transactions and policies, his act –which is innovation- has just one kind and that is bad innovation. But sometimes it involves two kinds; good innovation and bad innovation. This word –which was derived from the word of Caliph ‘Umar Ibne Khattaab- has been mentioned by Shafe’ii, Ibne Hazm, Ghazaali, Dehlavi and Ibne Athir. In the year 14th Hejira, in Ramazaan month he forced people to perform recommendatory prayer by Imamat (leadership) of Aby Ibne Ka’ab, and then he said:”it is a good innovation”. It should be said that if the recommendatory (Mustahab) prayer was performed in congregation, it would have one of the following two forms: Performing recommendatory (Mustahab) prayer in congregation or by Qaari (who recites Quran) was mentioned in Quran and Sunna, so Caliph would revive the tradition which had been abandoned. So the word of ‘Umar Ibne Khattaab -“it is a good innovation”- was not appropriate, because his act is not considered as interfering in divine law of Islam. (This matter has been mentioned in some of narratives). Or performing recommendatory (Mustahab) prayer in congregation was not mentioned in Quran and Sunna –not in congregation and nor by Qaari -, and since caliph did not like people to perform recommendatory prayer dispersedly, forced them to perform prayer in congregation or altogether with a same Qaari. So his act is considered as an unlawful (Haraam) and bad innovation. More explanation: interfering, reducing and adding in religious matters and divine law of Islam are all innovation, to which has been indicated in Quran and Sunna. This kind of innovation is unlawful and abominable. So it is explicit that this innovation does not have a good kind. In religion and non-religion, innovation lexically has good and bad kinds. A good innovation is something new which is useful for the life, such as habits and customs, it is not unlawful and has no relevance to religion. In fact, it is something new and useful for the community. Here are some examples in this regard; commemorating the national Independence Day, gathering for expressing hatred of enemies and celebrating the birthday of a hero. So when something innately is lawful (Halal), people can make a tradition out of it and apply it in its appropriate time, it is a lexical innovation. Sometimes there is something unlawful (Haraam) which is accepted as a prevalent custom among people, in this case, that innovation is innately unlawful, and it is a prevalent sin. Such as the women who have no Hijab (a headscarf worn by Muslim women; conceals the hair and neck) and wear heavy makeup and attend in mixed celebrations.
  13. (salam) (bismillah) (159) إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ " Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones) ." [Quran 2:159] Occasion of Revelation: Jalal-id-Din Suyuty has narrated in his book, 'Asbab-un-Nuzul, from Ibn-Abbas that several Muslim people, such as Ma'ath-ibn-Jabal, Sa'd-ibn-Ma'ath, and Kharijat-ibn-Ziyd asked scholars of the Jews several questions about some subjects in the Torah (which concerned the advent of the Prophet (p.b.u.h.) ) . They concealed the reality of the subject and, (in their answers) , did not refer to the main idea. The above verse was revealed about them. Lubab-un-Nuqul fi 'Asbab-in-Nuzul, p. 22 An ignorant Salafi from Sipah e Yazeed forum said that this verse clearly denounces Taqaya and Shias who do Taqaya actually are subject of this verse. The only thing we have to see is that whether there is "clear evidence and guidance" in Quran regarding "Taqaya" or not. If that guidance exists then it will be proved that factually Salafis and Sipah e Yazeed are cursed them in this verse. QURANIC EVIDENCE OF TAQAYA: let us see Quranic evidence of Taqaya. (28) لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُوْنِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللّهِ فِي شَيْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ وَإِلَى اللّهِ الْمَصِيرُ 28. " The believers should not take the infidels as their friends, rather than the believers, and whoever does that then nothing of Allah is his, except when you guard yourselves against them, guarding carefully; and Allah warns you to be cautious of (disobeying) Him; and toward Allah is the destination." [Quran 3:28] So one can conceal one's faith for protection. It is worth mentioning that Taqaya (concealing) one's faith is just for the sake of protection but where there is no danger and where there is chance of harm to the religion then Taqaya (concealing one's faith) is not allowed. (106) مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إيمانِهِ إِلاَّ مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَ لَهُمْ عَذابٌ عَظيمٌ He who disbelieves in Allah after believing in Him; not he who has been compelled, while his heart is still content with the faith, but he who opens (his) breast to disbelief, upon them shall rest wrath from Allah and for them shall be a great chastisement. " [Quran 16:106] In the early days of Islam, the pagans of Mecca martyred the parents of 'Ammar Yasir, a true believer, while torturing them for embracing Islam. As soon as it was 'Ammar's turn to be tortured, he declared those words which the pagans wanted him to utter and saved his life. 'Ammar was then blamed for having abandoned Islam by some persons. He called on the blissful Prophet (p.b.u.h.) while crying. The Prophet caressed him, saying: "If your life is at stake again, utter these words and save yourself; you are faithful all over. " (Tafsir Qurtubi, Safi, Burhan and Majma'- ul- Bayan and the books of Muslim scholars concerning the issue of concealing of faith) This procedure is called/ taqqiyah/ in Islam which requires certain rules. However, we must know that there are certain cases of 'Taqiyyah'. At times, it is compulsory while at other times, one must stand up to the end and utter his words, and not engage in Taqiyyah, like what the sorcerers of Pharaoh did. They embraced the faith as soon as they noticed the miracle of Moses (a.s.) not fearing the threats of Pharaoh and telling him to do what he wanted, and that they would not abandon their faith. Pharaoh martyred them all, the resistance of whom has been praised by the Qur'an. Certainly, the act of Taqiyyah (concealing of faith) is not a sign of excommunication, weakness, fear, retreat, loss of faith, and submission. On the contrary, it is a kind of cover- up and a strategy for the preservation of powers and programs. In Islamic quotations, it has been likened to a shield and 'guarding' against 'something' and 'boundaries'. Thus, in this noble verse, the Qur'an implies that he who disbelieves in Allah and abandons Islam, embracing paganism will be entangled with Allah's outrage and there is a great punishment awaiting him; unless he is compelled to utter words of blasphemy while feeling heartily in a different way, in which case, he will not be held responsible. CONCLUSION: Now this is proved beyond the shadow of any doubt that there is clear proof of 'Taqaya" in holy Quran and the Salafis/Wahabis are the people who are concealing this clear proof of Quran and saying that Taqaya is not allowed or it is against Islam. So the verse is cursing them because of concealing clear proof and guidance of Holy Quran. Wrath of Allah be upon Yazeediites.
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