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بسم الله الرحمن الرحيم السلام عليكم لو ورحمة الله وبركاته حديث الثقلين Hadith at-Thaqalayn This tradition is contained in the Musnad of Ibn Rahwayh and Ibn Asim [5 – 5.1] and its chain been graded Saheeh by Ibn Hajr al-Asqalani and others, and Hasan by Shu'ayb al-Arnaut and A.Shakir. Chain: Sulayman b. ‘Ubayd Allah al-Ghilani – Abu ‘Amir – Kathir b. Zayd – Muhammad b. ‘Umar b. ‘Ali – his father – ‘Ali,may Allah be pleased with him: حدثنا سليمان بن عبيد الله الغيلاني، حدثنا أبو عامر، حدثنا كثير بن زيد، عن محمد بن عمر بن علي، عن أبيه، عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال :إني تركت فيكم ما إن أخذتم به لن تضلوا :كتاب الله، سببه بيد الله، وسببه بأيديكم، وأهل بيتي. Introduction The most reliable version and the meaning of Hadith at-Thaqalayn or the 'tradition of the two weighty things' has been the subject of intense debate. So pertinent is it to ascertaining the right belief system and distinguishing between the Shia and Sunni sects as to the most upright, that many Sunnis, particularly of the Salafi group, and particularly young men who own refutation websites, have attempted to weaken versions that do not suit them, change the real meaning, interpretation and significance of this tradition. An attempt has therefore been made to present objective research, quoting only reliable and well respected Sunni authorities of Hadith, as well as attempting to respond to counter refutations. InshAllah, it is hoped this attempt can demonstrate to those who produce articles on websites, that not only do they go against their own scholars, but also twist the evidence and play with the words and true meaning of the command of the Messenger of Allah (saw). A request is made to kindly not post until a clear message has been made that the thread is open to comments, for the sake of continuity of posts.

Introduction It is sometimes claimed that the Shia do not have reliable narrations from their own books for the centerpieces of their faith. All this does is expose the ignorance of the claimant. Below is one such reliable narration which includes parts of the prophet’s speech when returning from Hijjatul Wida. It includes both Hadith al-Wilaya and Thaqalayn. This is not to say that this event relies on the analysis of an individual chain, in fact, it is so widely dispersed in our corpus and theirs, making it a viable candidate to be deemed Mutawatir. The Text of the Hadith محمد بن الحسن بن أحمد بن الوليد، عن محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب ويعقوب بن يزيد جميعا، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري قال: لما رجع رسول الله صلى الله عليه وآله من حجة الوداع ونحن معه أقبل حتى انتهى إلى الجحفة فأمر أصحابه بالنزول فنزل القوم منازلهم، ثم نودي بالصلاة فصلى بأصحابه ركعتين، ثم أقبل بوجهه إليهم فقال لهم: إنه قد نبأني اللطيف الخبير أني ميت وأنكم ميتون، وكأني قد دعيت فاجبت وأني مسؤول عما ارسلت به إليكم، وعما خلفت فيكم من كتاب الله وحجته وأنكم مسؤولون، فما أنتم قائلون لربكم؟ قالوا: نقول: قد بلغت ونصحت وجاهدت فجزاك الله عنا أفضل الجزاء ثم قال لهم: ألستم تشهدون أن لا إله إلا الله وأني رسول الله إليكم وأن الجنة حق؟ وأن النار حق؟ وأن البعث بعد الموت حق؟ فقالوا: نشهد بذلك، قال: اللهم اشهد على ما يقولون، ألا وإني اشهدكم أني أشهد أن الله مولاي، وأنا مولى كل مسلم، وأنا أولى بالمؤمنين من أنفسهم، فهل تقرون لي بذلك، وتشهدون لي به؟ فقالوا: نعم نشهد لك بذلك، فقال: ألا من كنت مولاه فإن عليا مولاه وهو هذا، ثم أخذ بيد علي عليه السلام فرفعها مع يده حتى بدت آباطهما ثم قال: اللهم وال من والاه، وعاد من عاداه، وانصر من نصره واخذل من خذله، ألا وإني فرطكم وأنتم واردون علي الحوض، حوضي غدا وهو حوض عرضه ما بين بصرى وصنعاء فيه أقداح من فضة عدد نجوم السماء، ألا وإني سائلكم غدا ماذا صنعتم فيما أشهدت الله به عليكم في يومكم هذا إذا وردتم علي حوضي، وماذا صنعتم بالثقلين من بعدي فانظروا كيف تكونون خلفتموني فيهما حين تلقوني قالوا: وما هذان الثقلان يا رسول الله؟ قال: أما الثقل الاكبر فكتاب الله عزوجل، سبب ممدود من الله ومني في أيديكم، طرفه بيد الله والطرف الآخر بأيديكم، فيه علم ما مضى وما بقي إلى أن تقوم الساعة، وأما الثقل الاصغر فهو حليف القرآن وهو علي بن أبي طالب و عترته عليهم السلام، وإنهما لن يفترقا حتى يردا علي الحوض. قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل رحمه الله هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه. [al-Saduq from] Muhammad b. al-Hasan b. Ahmad b. al-Walid from Muhammad b. al-Hasan al-Saffar from Muhammad b. al-Husayn b. Abi al-Khattab and Ya`qub b. Yazid from Muhammad b. Abi Umayr from Abdallah b. Sinan from Ma`ruf b. Kharrabudh from Abi Tufayl `Amir b. Wathila from Hudhayfa b. Asid al-Ghiffari who said: We were with the messenger of Allah صلى الله عليه وآله when he was returning from his farewell pilgrimage. He went forth until he reached Juhfa where he ordered his companions to decamp. The call for prayer was made and he led his companions in a two-unit prayer. After that he turned his face to them and said: The Kind and All-Aware has informed me that I am to die and you too will one day die. It is as though I have been called and have responded. I am to be asked about that which I was sent with for you and also what I leave behind in your midst including the Book of Allah and His proof - and you too shall be asked - so what are you going to reply to your Lord? They said: we will say ‘you have conveyed, counselled and struggled, so may Allah reward you on our behalf the best of rewards’. Then he said to them: do you bear witness that there is no God but Allah and that I am the messenger of Allah? that the Paradise is a reality, the Fire is a reality and the resurrection after death is reality? They said: we bear witness to that, he said: O Allah witness what they say. Behold! I make you witnesses that I myself bear witness that Allah is my Mawla, and that I am the Mawla of every Muslim, and that I have a greater claim over the believers than their own selves, do you admit to that and bear witness to it about me? They said: yes, we witness that to be true about you. He said: Behold! To whomsoever I am a Mawla then Ali is also his Mawla, and he is this one, and he took Ali by the hand and raised it with his own hand until their armpits became visible, then he said: O Allah – be a guardian to whomever takes him to be a guardian, and be an enemy to whomever takes him to be an enemy, aid the one who aids him and abandon the one who abandons him. Behold! I will proceed you but you will catch up with me at the reservoir – my Lake-fount – tomorrow. It is a Lake-fount whose breadth is like the distance between Busra and San`a. In it are goblets made of silver like the number of stars in the sky. Behold! I will ask you tomorrow about what you did in regards that which I made Allah bear witness to - over you - in this day of yours when you reach my Lake-fount. And also about what you did with regards the ‘Two Weighty Things’ after me, so take care of how you will preserve my legacy in them when you meet me. They said: and what are these ‘Two Weighty Things’ O the messenger of Allah? he said: as for the greater weighty thing then it is the Book of Allah Mighty and Majestic, a rope extending from Allah and myself in your hands, one end of it is by the hand of Allah and the other end is in your hands, in it is the knowledge of what has passed and what is left until the Hour comes. As for the smaller weighty thing it is the ally of the Qur`an, and that is Ali b. Abi Talib and his descendants عليهم السلام – the two will not separate until they return to me at the Lake-fount. Ma`ruf b. Kharrabudh said: I relayed these words to Abi Ja`far عليه السلام so he said: Abu Tufayl has spoken the truth - may Allah have mercy on him - we have found this speech in the book of Ali and do recognize it. Alternate Chains أبي، عن علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير جعفر بن محمد بن مسرور، عن الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر، عن محمد بن أبي عمير محمد بن موسى بن المتوكل، عن علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن عبد الله بن سنان، عن معروف بن خربوذ، عن أبي الطفيل عامر بن واثلة، عن حذيفة بن أسيد الغفاري بمثل هذا الحديث سواء قال مصنف هذا الكتاب أدام الله عزه: الاخبار في هذا المعنى كثيرة وقد أخرجتها في كتاب المعرفة في الفضائل. My father – Ali b. Ibrahim – his father – Muhammad b. Abi Umayr Ja`far b. Muhammad b. Masrur – al-Husayn b. Muhammad b. A`mir – his uncle Abdallah b. A`mir – Muhammad b. Abi Umayr Muhammad b. Musa al-Mutawakkil – Ali b. al-Husayn al-Sa`dabadi – Ahmad b. Abi Abdillah al-Barqi – his father – Muhammad b. Abi Umayr ---> Abdallah b. Sinan – Ma`ruf b. Kharrabudh – Abi al-Tufayl A`mir b. Wathila – Hudhayfa b. Asid al-Ghiffari The author of this book [al-Saduq] said: the reports with the same meaning are numerous, and I have gathered them in the book ‘al-Ma`rifa fi al-Fadhail’ Reference Al-Saduq, Al-Khisal, ed. `Alī Akbar al-Ghaffārī, 2 vols., (Qum: Mu’assasah al-Nashr al-Islāmi, 1403 AH), vol. 1, pg. 65, Hadīth # 98 [Chapter on the Number Two: The Questioning about the ‘Two weighty Things’ on the day of Judgment] Diagrammatic Representation Breakdown of Narrators i. al-Saduq (d. 380) جليل القدر ... حافظاً للاحاديث، بصيراً بالرجال، ناقداً للاخبار، لم ير في القمّيين مثله في حفظه وكثرة علمه [al-Tusi] Esteemed in status … had mastery over the Hadith and insight about the narrators [of Hadith]. His like has not been seen among the Qummis in terms of memorization and extent of knowledge. ii. Muhammad b. al-Hasan b. Ahmad b. al-Walid (d. 343) شيخ القميين وفقيههم ومتقدمهم ووجههم ... ثقة ثقة، عين، مسكون إليه [Najashi] The Shaykh of the Qummis, their jurist, foremost representative and eminent head …Thiqatun Thiqa, Ayn, relied upon … iii. Muhammad b. al-Hasan al-Saffar (d. 290) كان وجهاً في أصحابنا القميّين، ثقة، عظيم القدر، راجحاً، قليل السقط في الرواية [Najashi] He was an eminent head among our Qummi associates, Thiqa, great in station, given precedence, having very few lapses in narration. iv.a Muhammad b. al-Husayn b. Abi al-Khattab (d. 262) جليل من أ صحابنا، عظيم القدر، كثير الرواية، ثقة، عين، حسن التصانيف، مسكون إلى روايته [Najashi] Esteemed among our companions, great in station, prolific in narration, Thiqa, Ayn, able in authorship, his reports are relied upon. iv.b Ya`qub b. Yazid (d. n/a) كان ثقة صدوقا [Najashi] He was Thiqa, truthful. v. Ibn Abi Umayr (d. 217) كان من أوثق الناس عند الخاصة والعامة، وأنسكهم نسكا، وأورعهم وأعبدهم، وقد ذكر الجاحظ في كتابه في فخر قحطان على عدنان بهذه الصفة التي وصفناه، وذكر أنه كان واحد أهل زمانه في الأشياء كلها [Tusi] He was the most trust-worthy of people from both the Khassa [Shias] and `Amma [Sunnis], the most ascetic of them, the most scrupulous in abstaining from sins, and the most worshipful. al-Jahiz mentioned him in his books about the superiority of Qahtan compared to Adnan with this description which we have quoted and also said: he was matchless among his contemporaries in all aspects. vi. Abdallah b. Sinan (d. n/a) ثقة، من أصحابنا، جليل لا يطعن عليه في شئ له كتاب ... روى هذه الكتب عنه جماعات من أصحابنا لعظمه في الطائفة، وثقته وجلالته [Najashi] Thiqa, from among our companions, esteemed, he is not criticized in anything, he authored the book … a large number of our companions transmitted these books on his authority because of his greatness in the sect and his trust-worthiness and merit. vii. Ma`ruf b. Kharrabudh (d. n/a) أجمعت العصابة على تصديق هؤلاء الاولين من أصحاب أبي جعفر، وأصحاب أبي عبداللّه عليهما السلام وانقادوا لهم بالفقه، فقالوا أفقه الاولين ستّة: ... ومعروف بن خرّبوذ ... [Kashshi] The whole sect is unanimous in deeming truthful the following foremost ones amongst the companions of Abi Ja`far and Abi Abdillah and yielding to them in matters of jurisprudence, so they said: the most judicious of the foremost ones are six: … Ma`ruf b. Kharrabudh … [He is from Ashab al-Ijma] viii. `Amir b. Wathila (d. 100) أدرك ثماني سنين من حياة النبي صلى الله عليه وآله ولد عام أحد [Tusi] He experienced eight years in the life of the prophet صلى الله عليه وآله having been born in the year of the battle of Uhud (3 AH) وكان أبو الطفيل رأى رسول الله صلى الله عليه وآله، وهو آخر من رآه موتا [Kashshi] Abu Tufayl saw the messenger of Allah صلى الله عليه وآله and he was the last one to die among those who had seen him. Al-Barqi included his name among the closest companions [Khawass] of Ali. He participated in all the three battles of Jamal, Siffin and Nahrawan. He later joined Mukhtar’s uprising and was the carrier of the banner in that army. ix. Hudhayfa b. Asid محمد بن قولويه قال: حدثني سعد ابن عبد الله ابن أبي خلف، قال: حدثني علي بن سليمان بن داود الرازي، قال: حدثنا علي بن أسباط، عن أبيه أسباط بن سالم قال: قال أبو الحسن موسى بن جعفر عليهما السلام: إذا كان يوم القيامة نادى مناد: أين حواري محمد بن عبد الله رسول الله، الذين لم ينقضوا العهد ومضوا عليه؟ ... ثم ينادي المنادي: أين حواري الحسن بن علي عليهما السلام ابن فاطمة بنت محمد بن عبد الله رسول الله؟ فيقوم ... وحذيفة بن أسيد الغفاري ... [Kashshi] Muhammad b. Qulawayh – Sa`d b. Abdallah b. Abi Khalaf – Ali b. Sulayman b. Dawud al-Razi – Ali b. Asbat – Asbat b. Salim: Abu al-Hasan Musa b. Ja`far عليهما السلام said: when it will be the day of judgment a caller will cry out: where are the disciples of Muhammad b. Abdallah the messenger of Allah who did not break the covenant and passed on while faithful to it? … then a caller will cry: where are the disciples of al-Hasan b. Ali عليهما السلام the son of Fatima the daughter of Muhammad b. Abdallah the messenger of Allah? then will stand up … and Hudhayfa b. Asid al-Ghiffari … Corroboration for Connection of the Chain A part of the upper chain [Ma`ruf > Abu Tufayl & Abu Tufayl > Hudhayfa] have occurred in a number of narrations in Sunni sources some of which are highlighted below: وقال علي حدثوا الناس بما يعرفون أتحبون أن يكذب الله ورسوله حدثنا عبيد الله بن موسى عن معروف بن خربوذ عن أبي الطفيل عن علي بذلك [al-Bukhari] Ali said: report to the people what they recognize – do you wish that Allah and his messenger be rejected. Ubaydullah b. Musa narrated this from Ma`ruf b. Kharrabudh from Abi Tufayl from Ali. As a sidenote, the later `Aimma spoke several statements similar to this which we understand to be about Taqiyya. However, since they do not see this Athar from Ali in this interpretive lens they have become confused about its exact meaning. This is also the only time Bukhari narrates from Abu Tufayl [this is because he was a ‘Rafidhi’ companion]. وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ، حَدَّثَنَا مَعْرُوفُ بْنُ خَرَّبُوذَ، قَالَ سَمِعْتُ أَبَا الطُّفَيْلِ، يَقُولُ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَطُوفُ بِالْبَيْتِ وَيَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ مَعَهُ وَيُقَبِّلُ الْمِحْجَنَ [Muslim] Muhammad b. al-Muthanna: narrated to us Sulayman b. Dawud: narrated to us Ma`ruf b. Kharrabudh who said: I heard Aba al-Tufayl saying: I saw the messenger of Allah circumambulating around the House and touching the Rukn with his stick and then kissing the stick. This proves Sima`a between Ma`ruf and Abu al-Tufayl [i.e. that the former had indeed hear directly from the latter and that they were contemporaries] and also the Suhba of Aba al-Tufayl [i.e. that he was a companion]. حَدَّثَنَا أَبُو خَيْثَمَةَ، زُهَيْرُ بْنُ حَرْبٍ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ وَابْنُ أَبِي عُمَرَ الْمَكِّيُّ - وَاللَّفْظُ لِزُهَيْرٍ - قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ فُرَاتٍ الْقَزَّازِ عَنْ أَبِي الطُّفَيْلِ، عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ الْغِفَارِيِّ، قَالَ اطَّلَعَ النَّبِيُّ صلى الله عليه وسلم عَلَيْنَا وَنَحْنُ نَتَذَاكَرُ فَقَالَ ‏"‏ مَا تَذَاكَرُونَ ‏"‏ ‏ قَالُوا نَذْكُرُ السَّاعَةَ ‏قَالَ ‏"‏ إِنَّهَا لَنْ تَقُومَ حَتَّى تَرَوْنَ قَبْلَهَا عَشْرَ آيَاتٍ ‏"‏‏ فَذَكَرَ الدُّخَانَ وَالدَّجَّالَ وَالدَّابَّةَ وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا وَنُزُولَ عِيسَى ابْنِ مَرْيَمَ صلى الله عليه وسلم وَيَأْجُوجَ وَمَأْجُوجَ وَثَلاَثَةَ خُسُوفٍ خَسْفٌ بِالْمَشْرِقِ وَخَسْفٌ بِالْمَغْرِبِ وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ وَآخِرُ ذَلِكَ نَارٌ تَخْرُجُ مِنَ الْيَمَنِ تَطْرُدُ النَّاسَ إِلَى مَحْشَرِهِمْ ‏‏ [Muslim] Abu Khaythama Zuhayr b. Harb narrated to us, also Ishaq b. Ibrahim and Ibn Abi Umar al-Makki – and the wording is from Zuhayr – Ishaq said: Ishaq reported to us and the rest said: narrated to us Sufyan b. Uyayna from Furat al-Qazzaz from Abi Tufayl from Hudhayfa b. Asid al-Ghiffari who said: the prophet صلى الله عليه وسلم looked in on us while we were discussing, he said: what are you discussing? They said: we are discussing the Hour, he said: it will not come about until you see ten signs before it, then he mentioned the Smoke, the Dajjal, the Beast, the rising of the sun from its setting place, the descent of Isa b. Maryam صلى الله عليه وسلم, Gogg and Maggog, and three sinkings of land, a sinking in the East, a sinking in the West, and a sinking in the Arabian peninsula, and the last of them is a fire which originates from Yemen and rushes the people to their gathering place [Mahshar].

https://www.youtube.com/watch?v=hS4ZSTl_RDo

Salam alaykum, I was running through the lectures of Sheikh Arif Abdul Hussain of this Muharram which according to me are somewhat briging new paradigms into the field of qur'anic hermeneutics and his ideas within the shi'ite thought are remarkably innovative, specially considering the stagnation of the system of marja'iyya for two centuries. The need of a refreshing revaluation of our qur'anic interpretation and understanding was really necessary as we are already going through major crisis particularly inside Islam. And the efforts of Sheikh Arif Abdul Hussain in trying to satisfy this intellectual gap are valuable specially considering that the new generation of muslims in the West are higly educated and in a constant exigency of orginal and advanced knowledge. The shi'ite thought is certainly at the edge of a new revolution in terms of Kuhn's concept of scientific revolution. However, until now this revolution was not possible primarily because of our coercive dependency to the textual material belonging to the Ahlul Bayt ie. their eternal role in qur'anic interpretation and understanding. The concept of "essence and form" introduced by Sheikh Arif Abdul Hussain within the framework of hadith ath-thaqalayn is the master key that paves the way for the autonomy of qur'anic interpretation and understanding at a private and community level. The problem that could arise from a traditional point of view is certainly that of looking at the Qur'an and the Ahlul Bayt (the two weights) as having the same weight. To support his thoughts Sheikh Arif Abdul Hussain is relying to a certain extent on the tradition also given by Allamah Tabatabai in his tafseer al-Mizan (see 3:7-9) which says : ‘‘Certainly I am leaving among you two weighty things : The bigger one and the smaller (lighter) one. As for the bigger one, it is the Book of Allah; and as for the smaller one, it is my progeny, the people of my house. Therefore, keep me in mind about these two things; because you shall never go astray so long as you hold fast to them." Here we can see that the Qur'an and the Ahlul Bayt have no equal weight, but one is bigger and the other one is lighter or smaller. The religious and pragmatic consequences of this dichotomy are challenging because the tradition itself opens the Pandora's box of multiple interpretations and actions. -their substantial value are not same -Qur'an has a spiritual essence and a form bound to its own context and the Ahlul Bayt are only representative of their time and space, then restricted by their context also -companions are also representative of their time and space, then restricted by their context and the validity of their judgements are not to be questionned if the pattern "essence and form" is valid -same substantial value of the Ahlul Bayt and the companions -disestablishment of the old system of marja'iyya and elaboration of a new system less coercive and more tractable -from what follows, the hawza system is to be revisited and some courses like usul al-fiqh, fiqh, ilm al-hadith and ilm al-rijal are to be reassessed -establishing new disciplines more human-oriented (sciences)

The narration known as 'Al-Thaqalayn' (lit. Two Weighty Things) counts as one of the most widely and successively transmitted narrations reported from the last and final messenger of Allah (swt), Prophet Muhammad (saw), and one of the most authenticated sayings with respect to its chain of transmission. Hence, it enjoys special importance in the lives of Muslims who have adhered to the last Prophetic message. The messenger of Allah (saw) narrated it at several points and on diverse occasions. However, there has been much divergence between the Muslims and those of other sects regarding the authenticity of the hadeeth. In this article we shall delve more deeply at the root of this matter, Insha' Allah Ta'ala. Due to ignorance, many Hadeeth are being narrated by Muslims who are willing to gain a better understanding of their religion and are sincere in doing so, but without verifying the hadeeths authenticity. Upon a sincere believer becoming aware of the seriousness of attributing a lie to the Prophet (saw), he/she would most certainly refrain from employing weak narrations. It is often the case that a narration is automatically accepted when either heard from a religious scholar or read from general books or websites. Unfortunately, at times, the religious scholars themselves do not provide evidences or even investigate the validity of such reports prior to narrating them, resulting in the listeners or readers supporting and defending something without having any evidence of validity to the narration. When such individuals are challenged on such issues, the initial response is usually rejection, silence or refusal to alter their stance due to shear ignorance. From amongst these fabricated narrations which have been attributed to the Prophet (saw) is the following narration: The Prophet Muhammad (saw) said, “I am leaving you with the Book of Allah and my Sunnah.” Indeed, attempts have been made to try and strengthen this narration thus creating a false sense of hope for those who claim to cling on to the Sunnah of the Prophet (saw). When in reality, due to such falsifications, abandonment of the true Sunnah of the Prophet (saw) has taken place. CLICK HERE TO READ THE FULL ARTICLE