Page 2 17 SHIITE TREACHERY TOWARDS ISLAMIC GOVERNMENTS The stance of most Shiites, scholars and laymen alike, towards the Islamic governments throughout history has been, if the govern- ment was powerful and well-established, to honour its leaders in con- sonance with their tenet of taqiyah, for the purpose of material gain. If, however, the government is weak, or is under attack by enemies, they side with its enemies against it. This is precisely what they did during the last days of the Umayyad dynasty when the Abbasids revolted, under the instigation of the Shiites of that era. ln a later time, they took the same criminal stand against the Abbasids who were threatened by the raids of Hulago and his pagan Mongol followers against the Caliphate of Islam and its glorious capital of science and civilization . An example of this is seen in the behavior of the Shiite philosopher and scholar An-Naseer At-Toosi. He composed poetry in praise of Al-Mustasim, the Abbasid Caliph, then in 65 A.H. executed a complete turn about, instigating revolution against his patron, thereby hastening the catastrophe which befell Islam in Baghdad, where he headed the butcher Hulagos blood-letting procession. In fact he personally supervised the slaughter of Muslims, sparing none, not even women, children, or the aged. This same At-Toosi also approved of wholesale dumping of valuable texts of Islamic literature in the Tigris River; its waters ran black for days from the ink of the innumerable manuscripts. Thus vanished a great treasure of the Islamic heritage consisting of works in history, literature, language and poetry, not to mention those in the Islamic religious sciences, which had been pass- ed down from the pious of the first generation of Muslims, and which could be found in abundance until that time when they were destroyed in a cultural holocaust the like of which had never been seen before. 18 THE TREACHERY OF AL-ALQAMI AND IBN ABIL-HADEED This sheikh of the Shiites, An-Naseer At-Toosi, was assisted in this great treachery by two of his cohorts, Muhammad bin Ahmad Al-AI- qami, a Shiite minister of state, and `Abdul-Hameed bin Abil-Hadeed, a Mutazilite author and extremist Shiite.(33) He was Al-Alqamis right- hand man and proved to be a bitter enemy of the Companions of he Messenger of Allah, as is evident from his malicious commentary on the book Nahjul-Balaaha, which he filled with lies in order to distort Islamic history. Unfortunately, a number of our distinguished figures and authors continue to be deceived by such lies due to their ignorance of the essential facts of Islamic history. Al-Alqami responded to Caliph Al-Mustasims kindness and generosity in making him his minister, with deception and treachery. Shiites to this day maliciously rejoice at Hulagos vicious campaign of slaughter and destruction, out of sheer animosity towards Islam. Anyone who wishes can read about the life of An-Naseer At-Toosi in any Shiite book of biographies, the latest of which is Rowdaatul- lannaat by Al-Khuwansari. It is full of praise for the treacherous murderers, and reflects the Shiites malicious rejoicing al that disastrous massacre of Muslim men, women and children. It was a monstrous act which even the worst of enemies and the most hard- hearted beasts would be ashamed to show pleasure in. 19 AN IMPEDIMENT TO RECONCILIATION The exposition has become somewhat lengthy although great care has been taken to restrict the subject matter wholly to quotations selected from the Shiites most authentic and dependable publications. We would like to conclude with a quotation pertaining to the subject of at-taqreeb (reconciliation of the followers of the various schools and sects), in order to clarify for every Muslim what the actual possibilities for success are regarding such an endeavor, especially in regard to the Shiites who have expressed their own frank acknowledgment of the impossibility of such an attempt at reconciliation. In his book Rowdaat lannaat, the Shiite historian Al- Khuwansari wrote of the elegant and truthful utterances of An- Naseer At-Toosi, this source of truth and verification, and quoted his statement identifying the one and only sect of the seventy-three Muslim sects(34) that, according to prophecy, would achieve salvation: I have considered all the sects and scrutinized them closely, only to find that all, save the Imamers, subscribe to the same general conditions of iman, while they differ only on some related issues. I discovered that the Imamer sect differs from and is opposed to all the others. If any sect other than the Imamers is considered saved then they all must be so considered. This indicates to me that the one sect which is to achieve salvation is none other than the Imamers. 20 SALVATION CANNOT BE ATTAINED WITHOUT PLEDGING ALLEGIANCE AND GRANTING SOVEREIGNTY TO AHLIL-BAIT Al-Khuwansari also related that As-Sayyid Nimatullah Al- Moosawi said: All of the sects unanimously agree that bearing witness to ones faith by recitation of the two articles of faith is the only way to salvation, as proved by the statement of Allahs Messenger: `Whoever bears witness that there is no God but Allah enters Paradise. But as for the Imamer sect they unanimously agree that salvation is attained only by granting allegiance and entrusting the government to Ahlil-Bait, the last of whom is the Twelve Imam, and by disowning their enemies [ie., Abu Bakr, `Umar and all non-Shiites, whether they were rulers or subjects]. Thereby Shiites differ entirely from all the other sects with regards to the nature and prerequisites of iman, upon which the issue of salvation devolves. 21 SHIITES DIFFER WITH MUSLIMS IN FUNDAMENTALS, NOT ONLY IN THE SECONDARY ISSUES At-Toosi, Al-Moosa and Al-Khuwansari have both told the truth, and lied. They have told the truth in saying that all the Muslim sects are close to each other in fundamentals while they differ on secondary issues. Thus mutual understanding and a coming together are possible among those sects which are fundamentally akin to each other. On the other hand it is impossible to achieve such a mutual understanding with the Shiite Imamers because they are in opposition to the fundamentals of all other Muslims. They will never be pleased with the Muslims unless they curse Al-jibt wat-Taaghoot (Abu Bakr and `Umar), and those who came after them up until the present time. Another condition they would impose on Muslims is that they disown all non-Shiites, and even those members of the family of the Prophet who were given in marriage to them, such as the two daughters of the Prophet who married the Caliph `Uthman bin `Affaan. They further stipulate that Muslims must also disown the Imam Zaid, son of `Ali Zain-ul `Abideen (the son of Al-Husain, son of `Ali bin Abi Taalib) along with the rest of the family of the Prophet who did not enter the ranks under the banner of the Rafidites(35) , and who did not accept their deviated tenets. Amongst these perverse tenets is their claim that the Quran has been tampered with, a doctrine fanatically adhere-l to by all classes of the Shiite society throughout the ages, as their own astute scholar At-Tabirsi has so boldly recorded in his book hslul-Khitaabi fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab. The Shiites would like to force upon us as a precondition to reaching a mutual understanding with them, and to please them, for the purpose of coming closer to them, that we curse along with them the Companions of Allahs Messenger, and that we disown everyone who does not adhere to the doctrines of the Shiite faith. They even expect us to disown the daughters of Allahs Messenger, and his blessed descendants, the foremost of whom is Zaid bin Zain-ul `Abideen, along with anyone who followed in his footsteps in rejecting the abominations of the Rafidites. The above is the truthful part of what the Shiite spokesmen said, and no Shiite would deny it, whether he openly practiced taqiyyah, or concealed it. As for the false part of what they say, it is that non-Shiite Muslims agree that upon simple utterance of the two Shahaadas(36) rests the issue of salvation in the Hereafter. If the Shiites had the slightest sense or knowledge they would have known that the two Shahaadas are to Sun ni Muslims the mere sign of entry into Islam. If one uttered these two Shahaadas, even if he were in the ranks of the enemy battling against Muslims, his life and wealth would become inviolable. As for salvation in the Hereafter, it is attained only by coupling the utterance of testification with iman, and iman, according to the great and pious caliph `Umar bin Abdul-Azeez, consists of obligatory duties, and religious rites, ordinances and practices. He who fulfills these com- pletes the prerequisites of iman, and whosoever does not fulfill them does not complete his iman. As for the Shiite belief in the existence of their Twelfth Imam, it is not in any way a prerequisite of iman. In fact, this Twelfth Imam is an imaginary character falsely identified as the son of Al-Hasan Al-Askari (who died without offspring). His brother lafar settled and distributed the inheritance left by Al-Hasan Al-Askari on the basis that he left no children to inherit. The truth of the matter is that when the Shiites came to know that Al-Hasan Al-Askari died leaving no male successor, and saw that this meant the end of the chain of Imamer succession, they realized that their sectarian school would cease to exist with the death of Al-Hasan Al-Askari. They would no longer be Imamers because there was no Imam to succeed al-Askari to the Imamate. 22 THE TALE OF THE DOOR AND THE TUNNEL Upon this, one of them, Muhammad bin Nusair, a protege of the tribe of Numair, invented the idea that Al-Hasan had a son who was hidden in the tunnels of his fathers residence. The impetus for such a fabrication came from his desire, and that of his accomplices, to deceive the Shiite public, especially the affluent among them, to collect zakaah(37) from them in the name of an existing Imam. They also wished to continue claiming that they were sincere Imamers. This Muhammad bin Nusair wanted himself to be the door to the imaginary tunnel between the invented Imam and his followers, in order to take charge of all zakaah funds. His accomplices disagreed with him in this plot and insisted on appointing as the door a grocer whose shop was adjacent to the entrance of Al-Hasan Al-Askaris house. Hasans father and family used to purchase from this grocer their household needs. After this, Muhammad Nusair broke away from his former com- rades and established the Nusairiyyah sect, which takes its name and impetus from him(38). In the meantime, his former accomplices were. devising a stratagem whereby they could bring forth their supposed Imam; they wanted him to marry and have sons who would succeed him to the office of the Imamate. This in turn would ensure that their Imamer sect would live on. It became evident, however, that his appearance would be denied by the heads of the Alawi clans as well as their followers and their cousins, the Abbasid rulers and royalty. They therefore alleged that the Twelfth.lmam remained in the tunnel; that his minor absence was followed by a major one; and so carried on with such fables as were never heard before, even among the ancient Greeks. They expect all Muslims, whom Allah blessed with the grace of sound reason, to believe in such blatant lies in order that there may be a reconciliation between them and the Shiites. This preposterous idea could only be realized if the whole Islamic world were to turn into a Lunatic asylum. Praise be to Allah for the gift of reason, for indeed it is the faculty upon which the responsibility for ones actions depends. It is the most precious and sublime of graces after that of sound iman. 23 THE CONCEPT OF PLEDGING ALLEGIANCE ACCORDING TO THE MUSLIMS Muslims entrust the position of leadership and the government to any mumin (believer) with correct iman.--Thus they would pledge allegiance to all pious members of Ahlil-Bait, without any restriction as to their number or persons. Amongst the foremost of the believers to whom they would entrust the reins of leadership were the ten Compa- nions who were given the glad tidings of their abode in Paradise. If there were no other factor by reason of which the Shiites acquired the designation of kaafirs (disbelievers), then their contradiction and denial of the Prophets designation of those ten Companions as inhabitants of Paradise would have sufficed.(39) The Muslims also would entrust the rest of the Companions with leadership, and would grant them full support and allegiance, for it was these noble personages upon whose shoulders was erected Islam and the Islamic world, and truth and goodness sprang forth from the soil of the Islamic nation which had been nourished by their precious blood. These are the Companions whom the Shiites claimed were enemies of `Ali and his sons, while actually they lived with `Ali as loving, cooperative brothers and died as such. What could be greater proof of this than the description Allah gives of them in Suratul Fath, from His book which falsehood cannot approach from before or behind He, the Almighty, said regarding the Companions, that they are severe with the disbelievers, merciful amongst themselves. Allah also says about them, in Suratul Hadeed, Unto Allah belongs the inheritance of the heavens and the earth. Those of your companions] who spent [For the sake of Allah] and fought [in His cause] before the Victory are not on the same level [as the rest of you. Such are greater in rank than those who spent and fought afterwards. Unto each Allah has promised good. And does Allah ever break His promise? In Suratu Aali-lmraan Allah the Exalted referred to the Companions as `the best of peoples raised up for mankind, i.e., as an example to be followed. 24 Friendship And Affection Among The Rightly-Guided Caliphs Due to the love and respect which the commander of the Faithful Ali bin Abi Taalib held for his three brethren caliphs, he named three of his sons after them. He also gave his eldest daughter Umm Kulthoom in marriage to `Umar Ibn-ul-Khattaab. In addition, we ses that `Abdullah bin lahr bin Abi Taalib ,(Alis nephew) named one of his sons Abu Bakr, and the other one Muaawiyah. Muaawiyah bin `Abdullah named his son after Yazeed bin Muaawiyah bin Abu Sufyaan, who was considered to be of good repute, according to the testimony of Muhammad bin Al-Hanafiyyah bin `Ali bin Abu Taalib. 25 Why We Must Rid Ourselves Of Any Connection With The Shiites If the repudiation and denunciation which Shiites are now asking of us, as the price for reconciliation between us and them, includes those whom they have demanded it include (Abu Bakr, `Umar, etc.) then he whom they consider to be their first Imam, `Ali bin Abi Taalib, should be considered blameworthy by them, by virtue of his naming his sons after Abu Bakr, `Umar and `Uthman, and by his giving his daughters in marriage to `Umar and `Uthman. Furthermore, they must consider Muhammad bin Al-Hanafiyyah a liar when he testified to the good character of Yazeed, if they accept the claim of `Abdullah bin Mutee, a supporter of Ibnuz-Zubair, that Yazeed drank liquor and neglected prayer, and exceeded the bounds established by Allahs Book. Muhammad bin Al-Hanafiyyah defended Yazeed, saying have not witnessed what you mention. I visited him and stayed with him. He was regular in observing prayers and in performing good deeds, seeking religious knowledge and adhering to the sunnah. Ibn Mutee and those accompanying him replied that Yazeeds behavior was out of pretense in his presence. Muhammad bin Al-Hanafiyyah re- joined: What was it that he feared or hoped from me that he should appear before me in such a state of piety and humility? He continued, Did he confide in you that which you mention regarding his drinking of wine If he did so then you are his accomplices. And if he did not, then it is unlawful for you to bear witness to that of which you have no knowledge. They replied that although they did not see him drinking, yet we believe that to be the truth. Muhammads reply to them was that Allah rejects this kind of testimony from Muslims, for He says in His Book: ... except those who bear witness to the truth and with full knowledge.(40) Muhammad concluded, Therefore, I have nothing to do with this affair...(41) Since the foregoing is what the son of `Ali bin Abi Taalib has testified to in favor of Yazeed bin Muaawiyah, then where does his fit in relation to the position the Shiites want us to adopt with them against Yazeeds father, Muaawiyah, and against those who are better than him and better than the whole creation(42), that is, Abu Bakr, `Umar, `Uthman, Talha, Az-Zubair, Amr ubn ul-Aws, along with the rest of the great Companions who memorized and preserved for us Allahs Book and the Sunnah of His Messenger, and who were the architects of the Islamic world. The price demanded of us by the Shiites for a reconciliation with them is exorbitant. We lose everything by agreeing to it, while we gain nothing in return. It is only a fool who would deal with someone whom he knows would expect him to accept a losing bargain! The two concepts of walaayah (granting of allegiance) and baraa (repudiation and denunciation) upon which the Shiite religion is based, according to what has been affirmed by An-Naseer At-Toosi and confirmed by Nimatullah Al-Moosawi and Al-Khuwansari, mean nothing except a complete alteration of the religion of Islam. This complete change would require of us enmity towards those upon whose shoulders was erected the very structure of Islam. The Shiites have lied when they said that their sect is the only one to be granted salvation, the one whose condition and state differs from all of the rest, by virtue of which they alone would be saved. The fact is that the impossibility of reconciliation between the Sunni sects on one side and Shiites on the other is due to the latters disagreement with and contradiction of the rest of the Muslims in the very fundamentals of faith, as we have seen from the declarations of the Shiite scholars, and as can be seen from the beliefs and practices of every Shiite. This was the state of affairs in the past, and it is the state of affairs at the present time. 26 SHIITES PREFER PROPAGATION OF THEIR SECTARIAN TENETS TO TAQREEB Without any doubt the Shiite Imamers themselves do not want taqreeb, which is why they have made many sacrifices and suffered great pains in propagating the call for reconciliation and elimination of differences in our Sunni countries, while forbidding that such a call be raised, or allowed to proceed at all, in the Shiite countries. Nor do we see a hint of the influence of such a call on their educational institutions. In other words, the call to reconciliation has been restricted to one side, and as a result, every effort towards this cause will be futile, and a mere frivolous mockery, unless and until the Shiites categorically refrain from cursing and abusing Abu Bakr and `Umar; unless they cease repudiation and denunciation of anyone who was not, or is no presently, a Shiite partisan; and unless they rid themselves totally of their perverse concept of raising the pious Imams of the Prophets family from the level of human beings to that of the gods of the pagan Greeks. All of this is no less than an outrageous injustice against Islam and a diversion of it from the path and the goal to which it was directed by the Prophet to whom was entrusted the Islamic shariah (divinely revealed law), and by his noble Companions amongst whom were `Ali bin Abi Taalib and his offspring. If the Shiites do not totally abandon such an outrage against Islam and its articles of faith, and its history, then they are doomed to remain isolated from and rejected by all of the Muslims(43) 27 THE INTRIGUE OF BAABISM AND BAHAISM AND THE ENSUING UPHEAVAL IN IRAN The upheaval of Baabism and its offshoot, Bahaism, struck Iran over a hundred years ago. Muhammad `Ali Ash-Shiraazi had begun by claiming that he was the Baab (precursor) to the awaited Mahdi. He later claimed that he himself was the Mahdi, and in time he gained a sizable group of followers. The Iranian government chose to exile him to Azerbaijan, the home of Sunnis of the Hanafi school of jurisprudence. Being strict Sunnis, they were considered immune to the influence of such fabulous nonsense. It was, however, only logical to fear that Shiites would respond to Ash-Shiraazis call, since his invention was derived from Shiism. For that reason, he was not exiled to a Shiite area, whose inhabitants would be only too willing to accept such fables. In spite of such precautions, a large number of shiites became Ash-Shiraazis followers, and thus there developed and ever-widening circle of commotion and disorder. 28 FROM SHIISM TO COMMUNISM Just as the Shiite fables and myths were a factor in the appearance and spread of Babism and Bahaism in the past century. So now they can be seen to be a cause of the rejection of Shiism by some of the educated Shiite youth, in favour of communism. They have awakened to the realization that many Shiite beliefs are too ridiculous to he credible, and as a result they have utterly rejected them. Many were drawn to various communist organizations, with their energetic propagandists, books in various languages, and efficiently run centres. These young people were an easy prey, and fell readily into the trap. Had they known the religion of Islam in its original pure state, and acquired a proper knowledge of it, they would have been protected from such a fate. Instead, we find that communism has thrived, especially in lran and in the Shiite areas of Iraq. More communists are to be found in those communities than can be found in any other Muslim community. This concludes what circumstances have allowed me to present by way of fulfilling the covenant which Allah has taken from the Muslims, by which we pledge to give good counsel and a word of caution to all Muslims, solely for the sake of Allah. Allah protects and preserves His religion, His nation of believers, and our great Islamic identity and existence. Footnotes: 1. Related by Abu Dawood and others with an authentic chain of narrators. 2. The invocation is called Duaa Sanamay Quraish the invocation against the two idols of Quraish, by which the Shiites mean the two caliphs of Allahs Messenger, Abu Bakr and `Umar!. 3. Khomeini, Al-Hukoomat ul-lslamiyyah, pp. 52-53. 4. What Khomeini means here, is that he not only affirms and believes all that is in the Shiite book Al-Kaafi, but he also sees it as obligatory to adhere to it and put its rulings and directives into effect in the Shiite state. 5. The two terms `Ahlus-Sunnah (Sunnis) and `Shiah (Shiites) need to be defined at this point. Ahlus-Sunnah means literally people of the established way or path. It refers to the majority of Muslims, who follow the sunnah (way) of Muhammad, the Messenger of Allah, the Almighty. The term Shiah is from the phrase shiatul `Ali (adherents to or company of `Ali), by which this sect is known for reason of its attachment to the idea of the pre-eminence of `Ali ibni Abi Taalib and his descendants. 6. The authors reference to Azhar Universitys being in the beginning stage of its mission requires some comment, as this treatise was written over thirty years ago. Since that time, Al-Azhar has incorporated the study of the Shiite Twelve Imamers school as a required pan of its curriculum in Islamic Studies. This, along with its call for reconciliation of the various sects and schools of thought, might create the impression of acceptance of the misguided sects such as the Shiite Twelve Imamers and the Ismailis. In fact, the only legitimate reason for studying such sects and movements is the hope that such a study will bring to light their real natures, and that consequently, their false doc- trines and perverse ideology may be refuted by reference to the authentic sources of Islam, the Holy Quran, the authentic Sunnah, and the example of the Companions of the Prophet (Allahs blessings and peace be upon him). 7. This kind of favoritism has been repeated throughout different eras. It was due to the sending of propagandists claiming such lofty goals of reconciliation that Iraq was converted from a Sunni country containing a Shiite minority to a state which is predominantly Shiite. 8. Wali has several meanings, the relevant ones in this context being the closest friend and associate and the one upon whom has been conferred legal authority to rule; vicegerent. The person intended by this term in the quoted passage is obviously `Ali (may Allah be pleased with him), the Prophets cousin and the fourth caliph. By forging such a verse the Shiite are attempting to give credence to their perverse view that the only legal caliph was `Ali and that the right to the caliphate belongs to Ahlil-Bait (the members of the Prophets family) alone. This they tried to do by claiming divine revelation as a source of this belief of theirs, so it was expedient to forge a Quranic verse, in order to support their false position. 9. Noeldeke, History of Copies of the Quran, Vol. 2, p. 102. 10. Zanaadiq is the plural of zindeeq. a Persian word meaning one who speaks heresy, or who has deviated from the truth. It is also applied to disbelievers or atheists or free-thinkers. (cf., Lisanul-Arab Vol. 10. p. 147). 11. The meaning of this statement, allegedly made by Ali in the course of an argument with an unnamed zindeeq. is obscure, to say the least. We may surmise from the context that a discussion or dispute had been taking place between them, Ali having been attacked in repudiation of his supposed insistence that he possessed that missing one third of the Quran, which according to Shiite belief was deleted by the Companions of the Prophet. This is a concoction of the Shiites, falsely attributed to Ali (may Allah be pleased with him), in order to bolster their attempt to prove the alteration of the Quran. As for the verse cited as proof of deletion from the Quran, there is unanimous agreement among the Sunni commentators on the Quran that, after a careful analysis of the structure of the verse and its context, it may be paraphrased as follows: If any of you has an orphan girl under his guardianship and he fears that he may not do her justice by granting her an appropriate dowry if he were to marry her, then let him marry other women of his choice. For further details see Ibn Katheer Tafseerul Quran al-Adheem. Vol. 1, p. 449. 12. By the hypocrites, Abu Mansoor At-Tabarsi means the Companions of Allahs Messenger (Allahs blessing and peace be upon him), for it was they who collected the Quran, the Uthmani version which was adhered to and applied by Ali during the period of his caliphate. If the statement attributed to Ali in At-Tabarsis Al-lhtijaaj had really come from him, it would have been treachery against Islam on his part, to possess and conceal some missing portion of the Quran and not make it public, nor apply its principles, nor, circulate it amongst his subjects during the period of his caliphate. Clearly At-Tabarsi has insulted and defamed Ali, since what he has written actually implies treachery and deception on Alis part. 13. Muhammad Mahdi Al-Asfahani Al-Kaathini, Ahsanul-Wadeeah, Vol 2, p. 90. 14. Al-Kulaini, Al-Kaafi, 1278 A.H., p. 54 15. Al Azhar Maazine, 1372 A.H., p. 307. 16. Al-Kulaini, Al-Kaafi, 1278 A.H., p. 75 17. Al-Hazarn, Al Fisal fil Millal wan-Niha1, Vol. 2, p. 78 and Vol. 4, p. 182. 18. Jibt means an idol or a sorcerer, or one who claims to tell the future. Taaghoot is a name applied to any object or person worshipped apart from the one God, Allah. 19. Al-Mamqaani, lanqeehul-Maqaal fee Ahwaalir-Rijaal, 1352 A.H.,Vo. 1,p207. 20. The day of Ashooraa is the tenth day of Muharram of the Muslim lunar calendar. and it has Great significance for the Shiites. It is the culmination of long days of bitter grieving and vicious self-inflicted pain which they observe annually in commemoration of he death of Imam Hussain, the grandson of the Prophet ((may Peace Be Upon Him)). who was martyred at Karbala in Iraq. 21. One naturally questions here why his grandfather Ali bin Abi Taalib did not do just that during the period of his rule. Is his twelfth generation descendant more sincere than Ali in his service of the Quran and Islam? 22. Baiat ur-Ridwaan is the pledge of allegiance and support by the Companions to the Prophet, with which Allah was well pleased, as is clearly indicated by the verse revealed regarding it. The pledge was given to the Prophet by a group of approximately fourteen hundred Companions (amongst them Abu Bakr and Umar) who had headed out with him towards the Holy City of Mecca, unarmed and intending to perform the rites of the minor pilgrimage to Allahs sacred house, the Kabah, in the sixth year of the Hijrah (emigration of the Prophet and his Companions from Mecca to Medina). When they arrived at Hudaibia, a small village near Mecca, the tribe of Quraish forbade them entrance to the city and news spread that they had slain the emissary the Holy Prophet had sent to them. Upon this the Prophet (may Allahs peace and blessings be upon him) took the pledge of allegiance to his cause and for the defense of Islam against the disbelievers in case war should have to be resorted to. See t-Tabaris Tareekhur-Rasul wal-Mulook, Vol. 4, pp. 72-81. 23. Quran, 48:18. 24. Al-Khaalisi has somehow reasoned that by using the word believers in this verse, Allah is implying that some of those who swore allegiance were not believers. Al- Khaalisi concludes from this that the Sunnis are mistaken in using this verse to prove that all those who gave the pledge were believers, and that Allah was pleased with them. In fact, the only way Al-Khaalisis interpretation would be credible is if the text read: ... Allah was pleased with the believers among them, when they swore allegiance to you... 25. Al-Kulaini, Al-Kaafi, 26. Ibid 27. Ibid 28. Ibid 29. Ibid 30. Ibid 31. Ibid 32. Ibid 33. The Mutazilaite sect introduced speculative dogmatics into Islam 34. The concept of the Muslim nation separating into seventy-three sects, is taken from authentic traditions such as the following related by Abu Huraira (may Allah be pleased with him): The Messenger of Allah said: The Jews separated into seventy-one sects, and the Christians into seventy-two, and my nation will divide into seventy-three sects. This was recorded in the compilations of Abi-Dawood, Al-Tirmidhi, Ibn Majah and others, with an authentic chain of transmitters. There is also narrated, in the compilations of Abi Dawood, Ad-Darimi, Ahmad and others the statement: Seventy-two [of the seventy-three sects of the Muslim nation] will be in the fire, and one only will be in Paradise; it is the Jamaah [i.e. Ahlus-Sunnah wal Jamaah]. In yet another narration the, final statement is: All of these [sects] will be in the fire except one; it is the Jamaah. Finally, there is another narration which states: The Companions asked: Which sect will triumph [i.e., achieve salvation]? The Prophet replied: The sect which adheres to that [set of beliefs and practices] which I and my Companions adhere to. It should be clear from these traditions that the one sect, out of the seventy-three, which is to gain salvation, is the Ahlus-Sunnah, the only segment of the Muslim community which strictly adheres to that which the Holy Prophet and his noble Companions adhered to. 35. The name Rawaafid (Rafidites, Rafida) is applied generally, to all the various sects of the Shiites, the first of which appeared during Alis time. Among them are the A-Sabaeeah who told Ali that he was God, as a result of which he ordered them to be burned to death. Others followed, amongst them the Zaidiah, the Imamiah, and the Keesaaniah. They differ from each other greatly and often we find one denying the iman of the other. The term rawaafid means literally rejectors, and was first used when the followers of Zaid son of Ali Zain-ul-Abideen, the son of Al-Husain son of Ali bin Abi Taalib, demanded that he disown the two caliphs Abu Bakr and Umar. Upon hearing their demand Zaid said: They were both ministers of my grandfather of the Prophet Muhammad], therefore I will not disown them. Hearing this, the followers of Zaid rejected him and parted from him, hence the name Rawaafid (rejectors). It later came todenote all the Shiah, who claimed to be partisans of the family of the Prophet Muhammad (Allahs blessings and peace be upon him). 36. The two shahaadas are the two testifications of faith which are as follows: I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah. 37. Zakaah is the obligatory alms-tax assessed on accumulated wealth, and distributed among the poor. 38. The Nusairis (also known as Alawis) are a Shiite sect that has a particularly fanatic devotion to Ali (may Allah be pleased with him). They hold that Allah appears in the form of certain persons on the earth, and since there were no persons after the Prophet of Allah better than Ali and his sons, Allah manifested Himself in them and spoke with their tongues. 39. Abdul Qaahir Al-Baghdaadi states the Sunni position in Al-Farqu bainal-Firaq: They unanimously agreed that the ruling of disbelief must be made regarding a person who has called a kaafir any of the ten Companions whom the Prophet (may Allahs blessings and peace be upon him) testified would be among the inhabitants of Paradise. He also said that it is waajib (compulsory) to give a verdict of kufr (heretical disbelief) in the case of anyone who considers any of the Companions to be disbelievers. 40. Quran 43:86 41. Ibn Katheer. Al-Bidaayah wan-Nihaayah Vol. 8. p. 233 42. The Companions of Muhammad are considered the best of creation after the Prophets and Messengers of Allah. 43. It is a Shiite tradition that Taqiyyah is my faith and the faith of my forefathers. They also say that whosoever does not practice taqiyyah. he has no faith. Further. it is mentioned in Al-lslamu Sabeelus-saaadah was-salaam that If a person expected harm to befall him or his wealth in the general public order. it is incumbent upon him to abandon the order of enjoining the good and forbidding the evil. This ruling is one of the peculiarities specific to the Shiites, and is called at-taqiyyah. Clearly. if this were to be followed to the letter, even Jihad (holy struggle for the sake of Allah) could be abandoned. and this would be definitely in contradiction to the command of Allah the Exalted.
Posted on: Fri, 01 Nov 2013 14:13:32 +0000
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