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Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.

Salaam un Alaikum I am searching for an app for Android, which word allow me to read the Nahj al-Balagha, translated in English, with the wasiyat/will of Imam Ali a.s included. Would anyone be kind enough to link such an app to me? JazakAllah Alaikum us Salaam

(salam) (bismillah) Is there any historical documentation on the issue that proves that Imam Ali (a.s) praised Usman on his attempts to collect and compile holy Quran? I was reading a Urdu book on investigation of different aspects of Tehreef e Quran in the following link. http://maaref-foundation.com/urdu/quran/important_facts/index.htm Where i read that Imam Ali a.s praised attempts of Usman of compiling Quran.

(salam) I often hear from Sunni that though Imam Ali a.s was a good ruler but Muawvia (l.a) was a good politician therefore, he succeeded in competing Imam Ali a.s. Are Sunnis sure that Muawvia (l.a) represents "Great Sunni Politics"? I am sorry if it is so then i see no difference between Sunni politics and present day corrupt, immoral, unislamic, unethical politics. Before answering this post please confront Islamic morals to Muawvia's politics because this thread will include "golden principles of Muawvia's politics" in the later posts.

Muawiyah and Abusing Imam Ali (as) =================================================== What the Prophet said about those who fight, hate, or abuse his Ahlul-Bayt =================================================== The Messenger of Allah said: "Loving Ali is the sign of belief, and hating Ali is the sign of hypocrasy." Sunni references: - Sahih Muslim, v1, p48; - Sahih Tirmidhi, v5, p643; - Sunan Ibn Majah, v1, p142; - Musnad Ahmad Ibn Hanbal v1, pp 84,95,128 - Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 1, p202 - Hilyatul Awliya', by Abu Nu'aym, v4, p185 - Tarikh, by al-Khateeb al-Baghdadi, v14, p462 This tradition of Prophet was popular to the extent that some of the companions used to say: "We recognized the hypocrites by their hatred of Ali." Sunni references: - Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p639, Tradition #1086 - al-Istiab, by Ibn Abd al-Barr, v3, p47 - al-Riyad al-Nadirah, by al-Muhib al-Tabari, v3, p242 - Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p91 Also Muslim in his Sahih narrated on the authority of Zirr that: Ali (ra) said: By him who split up the seed and created something living, the Apostle (may peace and blessing be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me. - Sahih Muslim, English version, Chapter XXXIV, p46, Tradition #141 Abu Huraira narrated: The Prophet (PBUH&HF) looked toward Ali, al-Hasan, al-Husain, and Fatimah, and said: "I am in the state of war with those who will fight you, and in the state of peace with those who are peaceful to you." Sunni references: (1) Sahih al-Tirmidhi, v5, p699 (2) Sunan Ibn Majah, v1, p52 (3) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350 (4) al-Mustadrak, by al-Hakim, v3, p149 (5) Majma' al-Zawa'id, by al-Haythami, v9, p169 (6) al-Kabir, by Tabarani, v3, p30, also in al-Awsat (7) Jamius Saghir, by al-Ibani, v2, p17 (8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137 (9) Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221 (10) Talkhis, by al-Dhahabi, v3, p149 (11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25 (12) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6145 (13) Others such as Ibn Habban, etc. It is the well-known fact in the history that Muawiyah fought Imam Ali (as). And based on the above tradition of the Prophet(PBUH&HF) the Prophet has declared war on Muawiyah. How can we still love a person whom the Prophet has declared war on him? The Messenger of Allah said: "Whoever hurts Ali, has hurt me" Sunni references: - Musnad Ahmad Ibn Hanbal, v3, p483 - Fada'il al-Sahaba, by Ahmad Hanbal, v2, p580, Tradition #981 - Majma' al-Zawa'id, by al-Haythami, v9, p129 - al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p263 - Ibn Habban, Ibn Abd al-Barr, etc. The Messenger of Allah said: "Whoever reviles/curses Ali, has reviled/cursed me" Sunni reference: - al-Mustadrak, by al-Hakim, v3, p121, who mentioned this tradition is Authentic. - Musnad Ahmad Ibn Hanbal, v6, p323 - Fada'il al-Sahaba, by Ahmad Hanbal, v2, p594, Tradition #1011 - Majma' al-Zawa'id, by al-Haythami, v9, p130 - Mishkat al-Masabih, English version, Tradition #6092 - Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 - and many others such as Tabarani, Abu Ya'la, etc.

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)]