Truth Does Matter: Shia Fabrications Exposed

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.Death Of Ummal Momineen Syeda Hz. Ayesha Siddika [ra] best among women.

Ummal Momineen Syeda Hz. Ayesha Siddika [ra] was not yet 67 yrs of age, when during Ramadan 58 A.H. She[ra] fell ill. Her[ra] illness only lasted few days. When people would come to enquire about her[ra] health, she[ra] would say she[ra] is ok. Hz. Ibn Abbas[ra] spoke to her[ra] "From eternity, your name has been been MOTHER OF BELIEVERS. You were the most favorite wife of prophet[saw]. Shortly you are going to leave us. Because of you Allah[swt] revealed verse of TAYYAMUM. Many verses in Quran refer to you which are recited daily in every Masjid."

At the time of her death, she wished to be buried in the common graveyard near other Ummal Mominat[ra]. She left the Ummah and diedin the night of 17th ramadan 58 A.H.

The Ummah was deprived of the first scholar and teacher of Figh.

Ummal Momineen Syeda Hz. Ayesha Siddika [ra] "HER LIFE AND WORK" By Allamah Syed Sulaiman Nadvi Pg#48


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We Know the about the three options Tha Hz. Hussein[ra] offered when he was conered by Army from Kufa, three options were offered to AmeerulMomineen Syedna Hz. Uthmen too.

Faith of Hz. Uthman[ra]

When offered three options.

1. To confront the enemies.

Ameerul Momineen[ra] replied, I will not be cause of the blood spilling among muslims.

2. Offered to go to Makkah where in Kaba blood spilling is prohibited.

Ameerul Momineen[ra] replied, I have heard RasoolAllah[saw] say that any Qurieshi who is cause of blood spilling among muslims in Kaba on himm will the curse of half the population of humanity.

3. Offered to leave for shaam where Hz. Amir Mauwiyah[ra] will protect him.

Ameerul Momineen[ra] replied, I will not abondon my Neighbour RasoolAllah[saw]

History of Khulafa By Imam Sayooti, pg#166


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Bidah or not a Bidah

Imam Malik stated that on his[umar] suggestion the words "I testify that Muhammad is the messenger of Allah" were added to the adh


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More then one daughter of RasoolAllah[saw] Shia source:

"When HZ. Fatima[ra] health detoriated, she called Ameerul Momineen and said " After me marry Amama[ra] the daughter of my sister Hz. Zainab[ra]" Jaliya Aloon Page# 149, 153, 156.


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Shia Imams reject Mutah

قال أمير المؤمنين صلوات الله عليه:

( حرم رسول الله صلى الله عليه وآله يوم خيبر لحوم الحمر الأهلية ونكاح المتعة) انظر (التهذيب 2/186)، (الاستبصار 2/142) ، (وسائل الشيعة 14/441).

Amirul Mua'minin (as) said: Prophet (s.a.w) forbidden on the day of khaiber the meat of donkeys and the mut'ah marriages.

(At-tahdheeb 2/186, Al-Istbsaar 2/142 & Wasael Al-Shia 14/144)

عن عبد الله بن سنان قال سألت أبا عبد الله عليه السلام عن المتعة فقال: (لا تدنس نفسك بـها) (بحار الأنوار 100/318).

It was narrated by Abdullah Bin Senan said : I asked Abu Abdullah about Mut'ah and he said: "Don't filthy (defile) your self with it"

(Bihaar Al-Anwar 100/318).

عن عمار قال: قال أبو عبد الله عليه السلام لي ولسليمان بن خالد: (قد حرمت عليكما المتعة) (فروع الكافي 2/48)، (وسائل الشيعة 14/450).

Narrated by A'maar: Abu Abdullah said to me and to Suliman Bin Khaled: "I made Mut'ah Haram on you"

(Furoo AlKafi 2/48 & Wasaeel Shia 14/450).

وكان عليه السلام يوبخ أصحابه ويحذرهم من المتعة فقال: أما يستحي أحدكم أن يرى موضع فيحمل ذلك على صالحي إخوانه وأصحابه؟ (الفروع 2/44)، (وسائل الشيعة 1/450).

Also he (Abu Abdullah) used to rebuke and warn his companions against mut'ah


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Yazid Ibn Mauwiyah did not order the Killing:

Ibn Hajar al-Heythami in his "Sawaiq al muhrika" quoted ibn Salah, which said it's not authentic in our view (stories) that Yazeed ordered to kill Hussein (r.a).

Al-Heytami himself said that it's not established that he killed Hussein (r.a) or showed happyness when he was killed.

(See "Sawaiq" p 474, 475, printed by Badr).


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Shia Belief: Hz. Fatima[ra] born after the death of Ummal Momineen Syeda Hz. Khadiah [ra]

Shia's one of the most authentic book 14 stars, by Syed Najmul Hassan, printed in Lahore, Pakistan, Page#93.

During the childhood of Hz.Fatimah (ra) the Holy Prophet[saw] used to make young Fatima sit on his lap and used to kiss her lips. Commenting on this action.Hazrat Ayesha[ra] said that the Prophet[saw] kisses the lips of Fatimah (SWT) and puts his tongue in the mouth Fatima. The Prophet[saw]replied.

"You dont know, when I went on `Miraj' Jibrael(as) gave me an apple in heaven. I eat that apple and nutfah came in to being and through that nutfah Fatima was created. Oh Ayesha! when I long for heaven then I smell the scent of Fatima and from the mouth of Fatima enjoy the taste of the fruit of heaven".

Abu talib died in yr.10 of nabuate during the month of Rajab, some say two months, some say after three days, Ummal Momineen Syeda Hz. Khadiatul Kubra passed away, this was hard times for RasoolAllah[saw], almost all historians agree that RasoolAllah[saw] went on Meeraj during these hard times. It is also a established fact that RasoolAllah[saw] went on Meeraj only once during his life time.

If RasoolAllah[saw] went on Meeraj after the death of Ummal Momineen Syeda Hz. Khadijah[ra], them to whom was Hz. Fatima[ra] was born to? or is it a miracle like Hz. Isa[as] was born without father, mother of imams born without mother [Astaghfirullah]

To shut the mouth of those who raise question for its authenticity.

refer: [/font]http://islamistruth....verything-else/

here is the shia SAHIH hadith on this issue:

فلما خلق الله عزوجل آدم و أخرجني من صلبه أحب الله عزوجل أن يخرجها من صلبي جعلها تفاحة في الجنة و أتاني بها جبرئيل عليه السلام فقال لي: السلام عليك ورحمة الله وبركاته يا محمد، قلت: وعليك السلام ورحمة الله حبيبي جبرئيل. فقال: يا محمد إن ربك يقرئك السلام. قلت: منه السلام وإليه يعود السلام. قال: يا محمد إن هذه تفاحة أهداها الله عزوجل إليك من الجنة فأخذتها وضممتها إلى صدري. قال: يا محمد يقول الله جل جلاله: كلها. ففلقتها فرأيت نورا ساطعا ففزعت منه فقال: يا محمد مالك لا تأكل ؟ كلها ولا تخف، فإن ذلك النور المنصورة في السماء وهي في الارض فاطمة، قلت: حبيبي جبرئيل، ولم سميت في السماء ” المنصورة ” وفي الارض ” فاطمة ” ؟ قال: سميت في الارض ” فاطمة ” لانها فطمت شيعتها من النار وفطم أعداءها عن حبها، وهي في السماء ” المنصورة ” وذلك قول الله عزوجل: ” يومئذ يفرح المؤمنون * بنصر الله ينصر من يشاء ” يعني نصر فاطمة لمحبيها

So when Allah swt created Adam and brought me from his offspring, Allah wanted to make her from my offspring so he made her an apple in heaven and Jibraeel [as] presented her to me saying “Asalamu alayum warahmatullah wa barakatahu O Muhammad”, I said “Wa alaykum asalaam warahmatullah my beloved Jibraeel”. He said: “O Muhammad your Lord sends you his blessings”. I said: “From him all blessings come and to him do they all return”. He said: “This apple is a gift to you from Allah from heaven”, so I took it and held it to my chest. He said: “O Muhammad Allah glorified be He says eat it”. So I split it and saw a shining light and was tacken aback. He said: “O Muhammad why don’t you eat? Eat it and don’t be afraid, for that light is “AlMansurah” (the aided) in the Heavens and “Fatima” on earth”. I said: “My beloved Jibraeel why is she called AlMansurah in the Heavens and “Fatima” on earth?”. He said: “She is called Fatima on earth because she saved (fatamat) her Shia from the fire, and because her enemies have not (fatama) loved her. In the heavens she is “AlMansura” because of the words of Allah swt ‘On that day will the believers rejoice , with the aid of Allah, He aids whom he wishes’, meaning the aid of Fatima to her lovers.


So This shia hadith not only proves fatima(ra) was created before S.A.W.(pbuh) but many other facts like she was born after mairaj!!!

let us see the isnaad of this hadeeth

1. first is

محمد بن موسى بن المتوكل – رضي الله عنه

his tautheeq has been done by none other than sudooq, as he has used رضي الله عنه

for him.

2. next is

عبد الله بن جعفر الحميري

he was a thiqa, and amongst the great scholars

see this link:

3. next is

يعقوب بن يزيد

khoi spoke about him in maujam vol 21, number 13778

and said

وكان ثقة صدوقا

he has been termed thiqa by many

please see maujam for that

4. next is

الحسن بن علي بن فضال

khoi writes in maujam, vol 6, page 53

الرباب : كوفي ثقة ” وعده في رجاله من أصحاب الرضا عليه السلام(2)قائلا : ” مولى تيم

plus, he was amongst the rijal of sudooq in faqih


5. next is

عبد الرحمن بن الحجاج

khoi wrote in maujam vol 10, page 342

السابري ، سكن بغداد ، ورمي بالكيسانية ، روى عن أبي عبدالله وأبي الحسن قال النجاشي : ” عبدالرحمان بن الحجاج البجلي : مولاهم ، كوفي ، بياع

( عليه السلام ) ، وبقي بعد أبي الحسن ، ورجع إلى الحق ولقي الرضا ( عليه السلام ) ،

وكان ثقة ثقة

6. next is

سدير الصيرفي

Most of the `Ulema relied on him, like Ibn Shahr (ra), al-Kashi (ra), al-Qummi (ra), and al-Khoe’i (ra). Also, al-Majlisi (ra) in Miraat ul-`Uqool gave the grading of Hasan or Muwaththaq to chains containing Sadeer ibn Hakeem and his son Hanaan. khoi writes in maujam, vol 9, page 37

that ibn shahar ashoob said

وعده ابن شهر آشوب من خواص أصحاب الصادق عليه السلام

and khoi declares him Thiqa on the basis of the Shahaadat of `Ali ibn Ibrahimal-Qummi (ra).

he wrote regarding him on page 39 أنه ثقة من جهة شهادة علي بن ابراهيم في تفسيره بوثاقته

so from rijal point of view, it is a shia sahih hadeeth.

First incident of apple took place on night of mairaj i.e. apple handled to prophet & told as fatima[sa].

& here is the shia hadith of fatima[sa]:

إن هذه التفاحة خلقها الله بيده وادخرها لنبيه وأعطاه في ليلة المعراج

تأويل الآيات: ص241

Rough Translation: Apple given to prophet at the night of mairaj.

i.e. why after interconnected both hadiths, & from conclusion it comes out the above sahih hadith is either on or after the night of mairaj.


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Who raise Whom, RasoolAllah[saw] or Abu Talib.

Abu Talib Lied and refused to marry his daughter to RasoolAllah[saw]

The raising of RasoolAllah[saw] under the Kifalate of Abu Talib is a hidden Tabarra relentlessly perpetuated by Shia over the centuries to raise the status of a non believer to that of a "Father of Imam" so to establish infallible concept of Imamate and deprive Muslims of their pure and clean faith of tawheed, May Allah's curse be on Shia and such people who lie. We will now investigate history and Expose shi'ite and their fabrications.

Main patriarch of the family was Abd Manaaf he had 4 sons >> Hashim, Al-Mutalib, Naufil, Abd Shamas, Hashim had one son Abdul Mutalib, Who had between 7 or 12 sons ( I have located 7 names ) Al-Harith, Zubair, Abd Manaaf/Abu Talib, Aby Lahab, Abbas, Hamza, Abdullah.

Of Abdul Muttalib’s sons, Harith, the eldest, had died; and the chief of those who survived were Zubair and Abu Talib, both by the same mother as Abdullah, and Abu Lahab, Abbas and Hamzah. The last two were still very young. Zubair was the oldest, and to him Abdul Muttalib bequeathed his dignity and offices. Zubair left them to Abu Talib who, finding himself too poor to discharge the expensive and onerous obligations of providing for the pilgrims, waived the honour in favour of Abbas. But the family of Hashim had fallen from its high state and Abbas was able to retain only the giving of drink, while the furnishing of food passed into the hands of another branch. Abbas was rich, and his influential post, involving charge of the well Zam Zam, was retained by him till it was confirmed to his family by the Holy Prophet on the fall of Mecca; but he never attained to a commanding position at Mecca. Abu Talib, on the other hand, possessed many noble qualities and won greater respect, but he too remained in the background. Thus, the prestige of the house of Hashim began to wane and the rival Umayyad branch rose to importance.

http://www.[not allowed]/library/books/muhammad_seal_of_the_prophets/chapter_01.html

Zubair, Abu Talib and Abdullah (f/o RasoolAllah[saw])were born of one mother, Zubair was the eldest sons alive when Abdul Mutalib died.

"Zubair was a poet and respectable person and Abu Talib accepted him as chief" (Tabqaat Ibn Saad Vol. 1, Pg# 74 )

" Zubair Ibn Abdul Mutalib was from among the respected chiefs of Quraish" ( Sharah Ibn Abi Al-Hadid)

One of the earliest historian Abu Jafar Bin Habib who died in 245AH in his Al-Majr, Page 165: while describing the battle of Harb Alfajr, Zubair Ibn Abdul Mutalib led his family and RasoolAllah[saw] picked up and handed arrows to him, his[saw] age was between 18 and 20.

Zubair Ibn Abdul Mutalib when he use to walk his nephew [saw] he use to say," This is son of my Abdullah, may live with luxury and attain respect " (Al Asaba Vol.2 Pg# 308)

After death of his[saw] grand father Abdul Mutalib, he[saw] came to live this same uncle, RasoolAllah [saw] use to call wife of Zubair, Atiqa bint Abi Wahab bin Umaro bin Aiz bin Imran bin Makhzum, His [saw] mother. Atiqa was niece [brother's daughter] of real grand mother Fatima bint Umar of RasoolAllah[saw] and sister of brother in law of Hz. Ali Ibn Abu Talib, Habaira bin Wahab who was married to Hind bint Abu Talib popularly known as Umm-e-Hani[ra].

( Lineage of Quraish Pg. #344)

Hz. Abdullah Bin Zubair who was one of the heroes of Islam was cousin brother of raoolAllah[saw]and son of Zubair bin Abdul Mutalib, He died during battle of Hunaian, where he killed 10 roman soldiers.

Zubair bin Abdul Mutalib had four daughters, Hz. Sanab[ra] was married to Al-Mikdada Bin Umar, she had a son Abdullah who was among the people who demanded Kisas of death of Khalif Hz. Uthman[ra] and supported Ummal Momineen Syeda Hz. Ayesha siddika[ra] and was killed during the battle of Jmal. Second was Hz. Safia[ra] she use to receive shar from Khyber during the life time of RasoolAllah(saw) ( Al Asaba Vol.4 Pg.348) Third was Hz. Umme-e-Zubair[ra] she also received share from Khyber, and fourth Umm Al Hakim[ra] She also received share from Khyber, from childhood to to early manhood he[saw] lived with these four sisters, and they all accepted Islam and were Sahabia[ra].

Narrated from Imam Abi Abdillah as Sadiq a.s : The Messenger of Allah married Dhabi'a daughter of al Zubair bin AbdulMuttalib to al Miqdad bin al-Aswad. The Imam then said, "He married her to al-Miqdad so that marriages would be humbled and that the Prophet (sawa) be emulated and that you all know that the most honoured before Allah (swt) is the most pious.(Note: "al-Zubair was the brother of Abdullah and Abu Taleb from both mother and father".)

Reference for this hadith: (Al Kafi, Vol2, Pg. 9, Tradition No.1582)

"When rasoolAllah[saw] was of 8yrs and 10 day, Abdul Mutlalib passed away, before he did he handed over his grandson[saw] to Abu Talib" [ Sealed Nectar page 87/88 Urdu translation]

Sealed Nectar I consider it to be one of the most authenticated seerah of RasoolAllah[saw], but the author does not go into detail on the events and if Abu Talib succeed Abdul Mutalib as a cheif of the family or not, so in my personal opinion it is inconclusive narration of events.

" 8 yrs after incident of feal Abdul Mutalib died, As Abu Talib was brother of Abdullah father of RasoolAllah[saw] from the same mother, Abdul Mutalib hand the kifalaat of RasoolAllah[saw] to Abu Talib" [History of Tabari, Vol 2, Page 47, urdu translation, printed in Karachi, Pakistan]

The events recorded in this book can only be accepted if recorded in other authentic books, but the wording can not be relied on. My opinion of this book is same as that of the author, in the introduction he writes " I have recorded what has been narrated to me" he did not authenticate the character of the narrator nor validate the events, just recorded what he was told.

" The protection of Muhammad now fell to Abu Talib, his uncle Abu Talib was not eldest of brothers, Al Harith was the eldest but was not prosperous enough to expand his household"

"Al-Abbas was the richest but not hospitable"

"Despite his poverty, Abu Talib was the Noblest and most hospitable"

[ The life of Muhammad by Haykal, page 54]

What is important to note that none of these books place Abu Talib as chief of Quriash at the time of death of Abdul Mutalib.

In the famous battle of "Fajar" the Commander-in-Chief of the Quraish army, Harb bin Umayyah was from the same family. The descendants of this family are known as "Banu Umayyah" or "Umawwin".

"The name of RasoolAllah[saw] father was Abdullah bin Addul Mutalib, he was the youngest son, he had two more brother from the same mother, Zubair Ibn Abdul Mutalib and Abd Manaaf/Abu Talib"

History of Tabari Vol 2, page 23

Abdul Mutalib had 12 sons and six daughthers

Harith he was the oldest of Abdul Mutalib sons died during his life time. His mother was Safia bint Junaid bint Bin Hajair Bin Zabab....

Abdullah Bin Abdul Mutalib was father of rasoolAllah[saw]

Zaubair in Abdul Mutalib was a respected person and a poet, Abdul Mutalib designated him as his Wasi [successor]

Abu talib whose name was Abd Manaaf and Abd Kaba

Ibn Saad continue that at time of death Abdul Mutalib gave RasoolAllaha[saw] kifalaat to Abd Manaaf / Abu talib.

Tabqaat Ibn Saad Vol 1 page# 112 Chapter Children of Abdul Mutalib, printed in Pakistan.

In the famous battle of "Fajar" the Commander-in-Chief of the Quraish army, Harb bin Umayyah was from the same family. The descendants of this family are known as "Banu Umayyah" or "Umawwin".

"The name of RasoolAllah[saw] father was Abdullah bin Addul Mutalib, he was the youngest son, he had two more brother from the same mother, Zubair Ibn Abdul Mutalib and Abd Manaaf/Abu Talib"

History of Tabari Vol 2, page 23

Zubair ibn Abd al-Muttalib: A Brief Sketch

One of the elder sons of Abd al-Muttalib (the Prophet’s grandfather), Zubair served as one of the leaders of Bani Hashim. He led his clan in the Fijar (Sacrilege) War, so named because fighting during the war continued during the sacred months. He also participated in the Hilf al-Fudul (Alliance of Virtue), wherein the leaders of Mecca agreed to establish in their territory principles of justice that transcended tribal allegiances. Of this pact, the Prophet (pbuh) would later say that if he could, he would have joined it as well, indicating that it was consistent with the principles of Islam. In addition to his noble character, Zubair was known for his poetry, and several of his poems have been preserved to this day.

Zubair’s Relationship with the Prophet (Allah bless him and grant him peace)

As for Zubair’s association with the Prophet (pbuh), very few incidences of interaction are explicitly mentioned, aside from a trip they took to Yemen together. We do know, however, that the Prophet (pbuh) was alive for much of Zubair’s life, so the two probably knew each other very well. This raises an important question: if Zubair was older than Abu Talib and was alive throughout the Prophet’s youth, why did Abu Talib, and not him, take custody of the Prophet (pbuh)?

In his work on the companions of the Prophet, ‘Izz al-Din ibn al-Athir discusses this question in detail. He mentions that after the death of Abd al-Muttalib, who had taken custody of the Prophet (pbuh) after the death of his parents, the custody either had to go to Zubair or Abu Talib. Ibn al-Athir then mentions several narrations concerning how the matter was settled:

1. that Zubair and Abu Talib drew lots to see who would take custody,

2. that the Prophet (pbuh) chose to stay with Abu Talib, who was gentler than Zubair, and

3. that Abd al-Muttalib, before his death, specifically chose Abu Talib for the task [usd al-Ghaba fi Ma’rifat al-Sahaba].

However, a fourth narration, mentioned by Muhammad al-Zarqani, mentions that custody was shared between the two, but that Abu Talib is mentioned more often than Zubair as the Prophet’s guardian because he outlived Zubair, who “did not live to see the age of Islam” [sharh al-Mawahib al-Ladunniyah].

Did Zubair Live to See the Prophecy?

Based on al-Zarqani’s quote above, it is therefore the case that Zubair passed away before Muhammad (pbuh) received revelation. This is supported by other sources, which state that only four of the Prophet’s uncles lived to see the Prophecy: Abu Talib, Abu Lahab, Abbas, and Hamza

[ibn al-Qayyim, Zad al-Ma’ad; al-Salihi, Subul al-Huda wa al-Rashad; al-Tabari, Dhakair al-Uqba].

A second opinion, mentioned by historians al-Baladhuri and al-Wazir al-Maghribi, is that Zubair died during the period of revelation. However, they deemed this opinion to be weaker; after all, if such an important figure in Meccan tribal politics had witnessed the Prophet (pbuh)’s first calls to Islam, his reactions and positions would have been recorded in the seerah literature. Rather, we find that narrations describing this time period focus on the Prophet (pbuh)’s other uncles. This indicates that by the time of the revelation of the Qur’an, Zubair ibn Abd al-Muttalib had already passed away.

In terms of when he specifically died, no exact dates are given. Muslim historian al-Baladhuri mentions that Zubair died while the Prophet (pbuh) was in his thirties. We know at the very least that the Prophet was in his twenties during the Hilf al-Fudul, so it is not possible for Zubair to have died before then. This means he must have passed away sometime between the years 590-610 CE. And Allah knows best.

Abd Manaaf/Abu Talib

Name was Abd Manaaf [slave of Idol god] and Kuniyat was after his eldest son Talib. During the life time Abdul Mutalib and Zubair bin Abdul Mutalib there is no mention of Abu Talib, as been the eldest after death of Zubair in accordance with tribal law, Abu Talib became the cheif of the family, He was person with limited resources due to physical limitations to travel, he trade locally in perfume and some time bought and sold wheat. The annual expenses which were part of annual haj, was done by his brother Abbas who was man riches. As there is o mention of Abu Talib in the battle in which RasoolAllah[saw] participated before revelation, it proves that he was not a man of much importance and had physical limitations. As his children were raised by other family members, it proves he had limited resources.

Barakah Of RasoolAllah[saw]

" Abu Talib was not a rich man but he liked RasoolAllah[saw]"

" Abu Talib alway made rasoolAllah[saw] eat with his family, if RasoolAllah[saw] was not present the food was not enough to satisfy them" " If his children wanted to eat he would ask them to wait and say what ever you are is apparent but wait for may son[raoolAllah, then they would wait and eat with him and there use to be left over food, he use to say in reality you[raooAllah] are very ba-barakat"

"In the morning when other boys use to get up eyes use to be full of wax and hair use to messed up, but Rasoolallah[saw] hair use to be groomed and Khol in his eyes"

Ibn Saad also report that there is a doubt about who took RasoolAllah[saw] to Shaam first trip, if it was Abdul Mutalib or Abu Talib.

There are many other such barakah of raoolAllah[saw] and love of Abu Talib for RasoolAllah[saw] mentioned on the same pages. But then we read in history that when the same nephew[saw] invited Abu Talib to Islam, he Refused, When RasoolAllah[saw] asked for his daughter Hind Bint Abu Talib [umme Hani] hand in marriage Abu Talib refused.

Tabqaat Ibn Saad Vol 1 page#135/136/137 printed in Pakistan.

Chapter XI, A Pact of Chivlary, Page 31, "Muhammad" (from earliest source) by Martin Lings.

While recording the events leading to battle "Fajar".in which RasoolAllah[saw] participated he records, "the head of the clan Hashim was at that time was Zubayr (Zubair bin Abd Ul-Mutalib, full brother like Abu talib of Muhammad's father) Zubayr and Abu talib took their nephew with them to one of the first battles"

Abu Talib Refused to Marry his dauughter to RasoolAllah[saw] and lied about it.

Chapter XII, Question of Marriage, Page 33, "Muhammad" (from earliest source) by Martin Lings.

"His uncle and guardian Abu Talib had at that time three sons: the eldest Talib, was about the same age as Muhammad himself;'Aqil was thirteen or fourteen; and Ja'far was a boy of four. Muhammad was fond of children and liked to play with them; and he grew especially attached Ja'far who was a beautiful and intelligent child, and who responded to his cousin's love with devotion that prove to be long lasting. Abu Talib also had daughters and one of these was already of marriageable age. Her Name was Fakhitah,(Hind)But latter she was called Umm Hani', and it is by that name that she is alwas known. Agreat affection had grown up between her and Muhammad, who had now asked his(saw) uncle to let him marry her. But Abu Talib had other plans for his daughter: his cousin Hubayrah, the son of his mother's brother. of the clan of Makhzum, had like wise asked for the hand of Umm Hani'; Hubayrah was not only man of some substance (rich), but he was also, like Abu Talib himself a gifted poet. More over the power of Makhzum in Mecca was as much on the increase that of the Hashim was on the wane; and it was to Hubayrah that Abu Talib married Umm Hani'. When his nephew [saw] mildly reproached, he (Abu Talib) simply replied: "they have given us their daughters in marriage" -No doubt referring to his own mother-"and a generous man must requite generosity." the answer was unconvincing in as much as Abd al-Mutalib had already more than repaid the debt in question by marrying two of his daughters,'Atikah and Barrah, to men of Makhzum.

Comments: While I was researching on the topic I was focused on Zubyr Ibn Abdul Mutalib, who actually succeeded His father as head of Banu Hashim, I came across the a chapter in Tabaqat Ibn Saad where he recorded the limited means of Abu Talib, by recording the Barakah of RasoolAllah[saw] that followed him [saw] when he moved into the house of Abu Talib, Immediately something clicked and the name Bibi Haleema the wet nurse of RasoolAllah[saw] came to my mind and focused changed, even I am able to prove that Zubyr raised RasoolAllah[saw] in his home it would be same as Shia propagating raising of RasoolAllah[saw] in the house of Abu Talib/Abd Manaaf, which in my opinion is a tabarra on the zaat (self) of RasoolAllah[saw] Naouzobillah Astaghfirullah, and that is some thing that only non believer like Shia can fabricate not a Muslim and my focus changed mid research. I also came across a hadith of RasoolAllah[saw]. The Holy Prophet's [saw] obligations to Abu Bakr[ra]. The Holy Prophet[saw] said: "There is none whom I owe obligation and I did not repay it except Abu Bakr, for I owe him much for which Allah will compensate him on the Day of Judgment."

In the light of the above hadith RasoolAllah[saw] did not owe any obligation to any one, not to Abd Al-Mutalib, Zubyr Ibn Abd Al-Mutalib, Abd Manaaf/Abu Talib, he[saw] only owed to one and that was Hz. Abu Bakr [ra] and for him[ra] RasoolAllah[saw] prayed and said: "Almighty God, give, I beseech You, a place to Abu Bakr like that of mine in paradise on the Day of Judgment."

Early Childhood: Bibi Haleema

It was a year of drought and famine and we had nothing to eat. I rode on a brown she-ass. We also had with us an old she-camel. By Allâh we could not get even a drop of milk. We could not have a wink of sleep during the night for the child kept crying on account of hunger. There was not enough milk in my breast and even the she-camel had nothing to feed him. We used to constantly pray for rain and immediate relief. At length we reached Makkah looking for children to suckle. Not even a single woman amongst us accepted the Messenger of Allâh [pbuh] offered to her. As soon as they were told that he was an orphan, they refused him. We had fixed our eyes on the reward that we would get from the child’s father. An orphan! What are his grandfather and mother likely to do? So we spurned him because of that. Every woman who came with me got a suckling and when we were about to depart, I said to my husband: "By Allâh, I do not like to go back along with the other women without any baby. I should go to that orphan and I must take him." He said, "There is no harm in doing so and perhaps Allâh might bless us through him." So I went and took him because there was simply no other alternative left for me but to take him. When I lifted him in my arms and returned to my place I put him on my breast and to my great surprise, I found enough milk in it. He drank to his heart’s content, and so did his foster brother and then both of them went to sleep although my baby had not been able to sleep the previous night. My husband then went to the she-camel to milk it and, to his astonishment, he found plenty of milk in it. He milked it and we drank to our fill, and enjoyed a sound sleep during the night. The next morning, my husband said: "By Allâh Haleemah, you must understand that you have been able to get a blessed child." And I replied: "By the grace of Allâh, I hope so."

The tradition is explicit on the point that Haleemah’s return journey and her subsequent life, as long as the Prophet [pbuh] stayed with her, was encircled with a halo of good fortune. The donkey that she rode when she came to Makkah was lean and almost foundered; it recovered speed much to the amazement of Haleemah’s fellow travellers. By the time they reached the encampments in the country of the clan of Sa‘d, they found the scales of fortune turned in their favour. The barren land sprouted forth luxuriant grass and beasts came back to them satisfied and full of milk. Muhammad [pbuh] stayed with Haleemah for two years until he was weaned as Haleemah said:

We then took him back to his mother requesting her earnestly to have him stay with us and benefit by the good fortune and blessings he had brought us. We persisted in our request which we substantiated by our anxiety over the child catching a certain infection peculiar to Makkah.[ibn Hisham 1/162-164] At last, we were granted our wish and the Prophet [pbuh] stayed with us until he was four or five years of age. (Sealed Nectar)

Narrated by Abu Huraira [ra]

The Prophet Muhammad [saw] said: "Allah have not sent any Prophet but who shepherded the sheep." Then Companions [ra] asked: "Did you do the same?" The Prophet Muhammad [saw] replied:

"Yes, I used to shepherd the sheep of the people of Makkah for some Qiraats".{Ref: Sahih Bukhari, Vol# 1, Hadith# 2137} - (Marf'u Hadith, Mukarrarat 2)

Narrated by Abu Huraira [ra]

The Messenger of Allah [saw] said: "Allah has not sent any Prophet but he was a shepherd". His Companions [ra] said to him: "Even you, O Messenger of Allah?". He [saw] said: "Even me. I used to tend the sheep of the people of Makkah for a few Qiraats".

{Ref: Ibn-e-Majah, Vol# 2, Hadith# 307} - (Marf'u Hadith, Mukarrarat 2) - Ibn-e-Majah's teacher Suwaid says: "It means that the wage for every sheep was one Qiraat".

Comment: As Muslim we believe that RasoolAllah[saw] owed no one anything, if Abu Talib gave place to RasoolAllah[saw] in his home, RasoolAllah[saw] repaid him by raising his son Hz. Ali[ra], It is also accepted fact based on revelation in Quran that Abu Talib died a non believer, it is based on the hadith of RasoolAllah[saw] that Abu Talib will be in the shallowest hell. This may have been his[saw] way of repaying the debt if any.



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It appears no Shia, their ayatoola, Zakir or even AA has attempted to respond to any of the post under this topic, this proves not only to Shia about the filth, fabrication and lies that they choose to follow and believe, but also to lay Muslim who consider Shia to be Muslim, the lies and deceit perpetuated by Jews from behind the veil of Shia religion.


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Yazeed Exposed by Muslim Scholars

1. Imaam Muhammad Ghazzalee (d.505H)

Imaam Muhammad Gazzalee said he was a muslim with a correct aqeedah and a complete muslim and it is not permissible in the shareeah to curse and abuse him.

(see Ahyaa al-Uloom (3/108), Wafyaat al-Ayaan (1/328), Miratul-Janaan (3/176), al-Bidaayah Wan-Nihaayah (12/173), Hayaat al-Haiwaan (2/176), Sawaaiq al-Meharqah (pg.222), Dhuu al-Maalee (pg.49), Sharh Fiqhul-Akbar (pg.87), Nibraas (pg.551), Shadhraat adh-Dhahab Fee Akhbaar Minal Madhab (1/69), Tafseer Rooh al-Maanee (13/73), Fataawa Azeezee (1/100), Fataawa Abdul-Hayy (1/60), Aqaaid al-Islaam (pg.223).

2. Imaam Qaadhee Abu Bakr ibn al-Arabee Maalikee (d.543H)

He did not hold permissible the cursing and abusing of Yazeed nor declaring him to be a disbeliever. He said,

If it is said justice and knowledge are from the conditions of Khilaafah and Yazeed neither had justice or knowledge, then we will say what is the thing by which he have to come to know Yazeed had no justice or knowledge.(al-Awaasim Minal Qawaasim (pg.222)

He also said,

Where are those historians who wrote against Yazeed in mentioning alcohol and open sinning, do they not have any shame? (al-Awaasim Minal Qawaasim (pg.222)

3. Shaikh Abdul-Mugeeth Hanbalee (d.583H)

He was not in favour of cursing Yazeed nor declaring him to be a disbeliever, rather he authored a biography of Yazeed with the title of, Fadhal Yazeed.

And his (Abdul-Mugeeths) book Fadhal Yazeed bin Muawiyyah, in it he has mentioned strange incidences. (Hidaayatul Aaarifeen Asmaa al-Muallifeen Wa Athaar Musannifeen (5/623), al-Bidaayah Wan-Nihaayah (12/328).

Haafidh Ibn Katheer said about him,

He was from the righteous Hanbalees who the common folk referred to. (al-Bidaayah Wan-Nihaayah (12/328).

Imaam Ibn al-Jawzee said,

I hope from Allaah that me and Abdul-Mugeeth will be together in Paradise. Muhib ud deen Abul-Baqaa said from this we find (ibn al-Jawzee) knew Abdul-Mugeeth was from the righteous worshippers of Allaah and may he have mercy on both of them. (Dhail Tabaqaat Hanabillah (1/356) of Ibn Rajab.)

4. Allaamah Abul-Khair Qazwainee. (d.590H)

Imaam Ibn Katheer said,

After he left Qazwain he went to Baghdaad where he became a teacher in Madrassah Nizaamiyyah and he would admonish and deliver lectures to the people. So on the day of Ashoorah he sat on the minbar to admonish the people, it was said to him to curse Yazeed bin Muawiyyah. He replied, He was but an Imaam Mujtahid. (al-Bidaayah Wan-Nihaayah (9/13), Risaalah al-Mustarfah Lee-Bayaan Mashoor Kitaab as-Sunnah al-Musharfah (pg.132).

5. Allaamah Ibn as-Saalah (d.646H)

He was also not in favour of cursing Yazeed or saying he was a disbeliever.

Ibn Hajr Makkee writes,

Ibn Salaah who is from our jurists and scholars of hadeeth, I have seen in his Fataawa that when he was asked concerning the individual who would only curse Yazeed because he ordered the death of Hussain. Then in answer to this he said, according to us Yazeed ordering the death of Hussain is not correct and cursing and abusing Yazeed is not the sign of a believer..(as-Sawaaiq al-Meharqah (pg.222).

6. Shaikh ul-Islaam Imaam Ibn Taymiyyah (d.728H)

He was neither in favour of cursing Yazeed nor declaring him to be a disbeliever. He says,

And the people who curse Yazeed and other such people like him then it is UPON them to bring evidence,

Firstly: that he (Yazeed) was an open sinner and an oppressor and therefore prove he really was an open sinner and an oppressor. As allowing them to be cursed also needs to be proven that he continued this open sinning and oppression to the end up until his death.

Secondly: Then after this they must prove that it is permissible to curse specific people like Yazeed.

He goes onto say,and the verse, May the Curse of Allaah be upon the oppressors.Is a general verse like the verses concerning punishment.

He goes onto say,

And the hadeeth of Bukhaari states the first army to wage Jihaad against Constantinople is forgiven and the first army to do Jihaad against Constantinople, their Ameer was Yazeed ibn Muwaiyyah and the word army entails a specific number and every member of this army is included in this forgiveness.. (Minhaaj as-Sunnah an-Nabawiyyah Fee Naqdh Kalaam ash-Sheeah Wal-Qadariyyah (2/252), al-Muntaqa Minhaaj al-Eitidaal Fee Naqdh Kalaam ar-Rafdh Wal-Eitizaal (pg.290).

7. Haafidh Imaam Ibn Qayyim al-Jawziyyah (d.751H).

Haafidh Ibn Qayyim writes in his book al-Manaar al-Muneef,

ALL the narrations that mention the censure of Yazeed bin Muawiyyah are lies.

The he goes onto say on the same page,

ALL the narrations that mention the censure of Muawiyyah are lies. (al-Manaar al-Muneef Fis-Saheeh Wadh-Dhaeef (pg.220).

8. Haafidh Imaam Ibn Katheer (d.774H)

After mentioning the position of al-Haraasee (of the permissibility of cursing) he mentions his statements and says,

Imaam Ghazzalee has opposed the attribution of open sinning and tyranny to Yazeed and has prohibited from abusing Yazeed because he was a muslim and it is not established he expressed happiness or joy on the death of Hussain. (al-Bidaayah Wan-Nihaayah (12/173).

9. Haafidh Ibn Rajab (d.795H)

Haafidh Ibn Rajab also did not hold the opinion of cursing and declaring Yazeed to be a disbeliever. On the contrary he refute the allegation on Imaam Ahmad bin Hanbal that he cursed Yazeed. So he writes in clear words,

The statement of Imaam Ahmad only establishes cursing on all of the oppressors and there is no clarification or specification for the permissibility of cursing Yazeed only. (Dhail Tabaqaat Hanabillah (2/356).

10. Mulla Alee Qaaree (d1014H).

Mulla Alee Qaaree said,

The majority of the Scholars have prohibited cursing Yazeed and Hajjaaj. (Mirqaat Sharh Mishkaat (4/52).

Ameer al-Mumineen Yazeed ibn Muawiyyah was a believer with a correct and sound Aqeedah (belief) and accusing him to be a disbeliever is absolutely incorrect and a pure slander.

Yazeeds Islaam was correct as he was a believer. (Wafyaan al-Ayaan Wa Abnaa Ibnaa az-Zamaan (1/328), Miratul-Janaan Wa-Ibratul-Yaqzaan Fee Maarifah Maa Yaabir Min Hawaadith az-Zamaan (3/177).

Shaikh ul-Islaam al-Imaam Ibn Taymiyyah said,

Yazeed was from the teenage muslims he was neither a disbeliever nor a Zindeeq (heretic) he used to give a lot (of wealth in charity) and he was brave. He did not have the evil and bad things which the enemies attribute to him. (al-Waseeyatul-Kubraa (pg.300), Majmoo al-Fataawa (2/41).

He also said,

This man (Yazeed) was a king from amongst the muslim kings and he was not like this and that (as the people claim).(Minhaaj as-Sunnah (2/247).

He also said,

Rather the Islaam of Muawiyyah, Yazeed, Banee Ummayyah and Banee Abbaas is established with Tawatur (ie so many narration's) and similarly their praying, fasting and Jihaad against the non-believers is also established. (Minhaaj as-Sunnah (1/163)

Abdul-Hayy Husainee said,

Attributing Fisq (open sinning) and disbelief to Yazeed ibn Muawiyyah is unlawful (haraam) and considering this to be lawful (ie these attributions to him) are unlawful (haraam). (Nazhatul-Khawaatir Wa Bahjatul Masaamaa Wan-Nawaazir (7/514).

Ibn Hajr al-Makkee said,

Yazeed was a believer from amongst the believers. (as-Sawaaiq al-Meharqah (pg.223).

Mulla Alee Qaaree said,

Yazeed having Eemaan is not something which is hidden. (Sharh Fiqhul al-Akbar (pg.88).

Ibn Khaldoon said,

A majority of the companions were with Yazeed and they did not hold it permissible to rebel against him. (Muqaddimah Ibn Khaldoon (pg.217).


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Abu Talib Said to RasoolAllah[saw] "Equivalents of nobles are nobles only"

عن بن عباس قال خطب النبي صلى الله عليه و سلم إلى أبي طالب ابنته أم هانئ في الجاهلية وخطبها هبيرة بن أبي وهب بن عمرو بن عائذ بن عمران بن مخزوم فتزوجها هبيرة فقال النبي صلى الله عليه و سلم يا عم زوجت هبيرة وتركتني فقال يا بن أخي إنا قد صاهرنا إليهم والكريم يكافيء الكريم

It has been narrated from Ibn Abbas that he said: The Prophet Umm Hani during the era of ignorance, and Hubaira bin Abi Wahab also proposed her, so she married was married to Hubaira. The Prophet said : O Uncle, do you marry her to Hubaira and leave me? He [Abu Talib] said : O son , we marry with them and the equivalents of nobles are nobles only.

Tarikh Madina , Vol. 3, p. 243

Tabaqat ibn Saad, Vol. 2, p. 152

Isaba Vol. 3, p. 503

Mustadrak Al Hakim Vol. 4, p. 53

Muhabbir , p. 98

Ayun al Athar, p. 394

Edited by Fatah-Momin

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[color="#8B0000"][b]Imam's love for Sheikhain[ra][/b][/color]

Once Imam Jaffar as Sadiq (ra) expressed his support to Abu Bakr and Umar: the wife of Imam Jaffar as Sadiq asked him about Abu Bakr and Umar.
He replied, "I support them".
Then he said to his wife: "you should support them also."
His wife replied, "So should I say to my creator when I meet Him, that it is your order to support Abu Bakr and Umar."
The truthful Imam Jaffar replied, Yes." - Source: [b]Rawzatul Kafi, vol.8, p.101
Once, Imam Muhammad al-Baqir (ra) while sitting with his companions, praised Abu Bakr by calling him the truthful ("as-Siddiq"). One of his companions got astonished by this remark and inquired if he (the Imam) really meant what he said. Upon this Imam al-Baqir replied, "yes Abu Bakr is the truthful and whoever does not give this attribution to him, then may God make that person(who did not give the attribute) helpless on the day of resurrection" Source:[b] Kashful Ghumamah, vol.2, p.174[/b]

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[color="#8B0000"][b]Ameerul Momineen Syedna Hz. Amir Mauwiyah Ibn Abu Sufyan[ra] Kaatib-e- Quran[/b][/color]

[b]Contributed by brother Farid.[/b]
Bismillah Al-Rahman Al-Raheem

Al-Saduq wrote in Ma'ani Al-Akhbar (p.300):

إن الناس يشبه عليهم أمر معاوية بأن يقولوا كان كاتب الوحي وليس ذلك بموجب له فضيلة وذلك أنه قرن في ذلك إلى عبد الله بن سعد بن أبي سرح، فكانا يكتبان له الوحي

Rough translation: It intrigues the people the issue of Mua'wiyah, and they would say that he was a writer of the revelation, yet, this isn't necessarily praise for him, and if we compared him to Abdullah bin Sa'ad bin Abi Sarh, for they were both writers of the revelation...

In the same page, we find a hadith that mentions that states that he did write the revelation.

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري عن أحمد بن محمد بن عيسى عن الحسن بن محبوب عن أبي حمزة الثمالي قال: سمعت أبا جعفر عليه السلام يقول قال رسول الله صلى الله عليه وآله ومعاوية يكتب بين يديه.

This is authentic according to some Shias scholars, and Al-Saduq believes that this is referring to the writing of the revelation. Edited by Fatah-Momin

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