Part 5

In the same source it is mentioned that those who come to visit al-Husain are pure, and those who perform Hajj and stand on Arafah are children of Fornication! A'oodthubillah!! It is mentioned that Ali b. Asbaat mentions that Abu Abdullah said: 'Allah begins viewing those who come to visit the grave of alHusain on the eve of Arafah.' I said to him, is this before He looks at the people of Arafah? He said yes! I asked why and he said: 'Among the people who stand on Arafah are children of fornication and this is not the case for those who visit the grave of al-Husain.'1

Their scholar Ali as-Sistaani said in his book: 'Manhaj asSaliheen' it is better to perform prayers near graves and holy sites than to perform them in the Masjid.' He said: 'Issue number

562: 'It is praiseworthy to perform prayers in sacred places belonging to the Imams. It is even stated that it is better than performing prayers in the Masjids. It is mentioned that performing prayers near Ali b. Abi Talib is greater than 200 000 thousands prayers elsewhere.'1 Abbas al-Kaashani, a radical Shi'ite cleric, even stated in his book: "Masabeeh al-Jinaan": 'It is without doubt that the land of Karbala is the holiest site in Islam. It has been favored in the textual proofs over all other lands. It is the blessed land of Allah. It is the humble, submissive land of Allah. It is the chosen land of Allah. It is the safe and sacred sanctuary of Allah. It is the dome of Islam. It is one of the places Allah loves His slaves to worship Him in. Its soil is a cure for all diseases. These virtues are not even recorded for the Ka'bah.'2 In the book al-Mazaar for Muhammad an-Nu'man, who is called ash-Sheik al-Mofeed, said about the Masjid in al-Kufa: 'It is narrated that Abu Ja'far al-Baqir said: 'Were people to know the virtue of the Masjid of Kufa, they would have prepared for it provisions and would come to it from every corner of the world. Performing a prayer there is equal to one Hajj, and performing a Nafl prayer is equal to performing Umrah.'3 In the same source book it states that the visitor of the grave should point with his right hand and should say: 'I am

1 - Manhaj as-Saliheen for as-Sistaani 1/187 2 - Masabeeh al-Jinaan for Abbas al-Kashaani pg. 360 3 - Al-Mazar for ash-Sheik al-Mofeed pg. 20

coming to you as a visitor I seek firmness in coming to you, I am convinced that Allah will alleviate hardship through you and through you, He will send down mercy.' I ask Allah through you, my Master, to take care of my debts and my needs and to seek forgiveness for me.'1 Dear reader, look at how these people commit polytheism by asking other than Allah to take care of their needs. Look at how they seek forgiveness from their sins from other than Allah, how can this be possible when Allah says: pNo one forgives the sins except Allaho. (Quran 2:135)

We seek refuge with Allah from committing Shirk.

1 - Ibid pg. 99

What is the difference between Sunni Muslims and Shi'ites

Nidhaam ad-Deen Muhammad al-A'dhami said in his book, entitled: 'The Shi'ites and Mut'ah': 'The difference between us and them is not a simple jurisprudential difference, such as the issue of Mut'ah. It is a difference of fundamentals and tenets of faith. The difference in faith can be clearly seen through the following points: 1. The Raa®dhah claim that the Quran is distorted and no longer remains in its pristine form. We say that the Quran is complete and remains in its pristine form. No change will happen to it nor will it be distorted till the end of time. Allah says: pIndeed, it is We who sent down the message [i.e., the Quran] and indeed, We will be its guardiano. (Quran 15:9)

2. The Raa®dhah claim that all the Companions of the Messenger of Allah (|) apostatized after the death of the Messenger of Allah (|) save a few. They believe that they were unfaithful to the Message of Allah and did not pass it on as they should have; especially the Caliphs, Abu Bakr, Umar and Uthman. The Shi'ites claim that their

disbelief is greater than any of the other Companions disbelief. We say that the Companions of the Messenger of Allah are the best of creation after the Prophets and Messengers. We believe that they are all trustworthy, and do not forge lies against the Prophet (|). They were trustworthy in conveying the Message of Islam to us. 3. The Raa®dhah claim that their 12 Imams are infallible. They claim that they knew the unseen and have knowledge of all that was taught to the Angels and Prophets and Messengers. They claim that they know the knowledge of the unseen and what will happen in the future. Nothing is hidden from them. They claim they know every language in the world and that the earth belongs to them. We say that the 12 Imams are like any other ordinary human being; among them are the scholars and jurists. We do not ascribe to them what they did not ascribe to themselves.'1

1 - Introduction of Nidham ad-Deen Muhammad al-Adthami for the book 'AshSheat wal-Mutah.'

What is the belief of the Shi'ites in relation to Aashoora and what is its merit according to them? The Raafidhah set up festivities, parties and hold demonstrations in the streets and open areas. They wear black clothes as a sign of their grief on the 'anniversary' of the death of al-Husain. It is held during the first ten days of Muharram every year. They believe it to be among the greatest of things that will bring them nearer to Allah. They slap their faces, chests and backs. They scream out and women tear their clothes. People scream 'O Husain, O Husain!' This can be witnessed especially on the tenth of Muharram. They beat themselves with chains and swords as is the case in Iran and other countries. Their scholars encourage them to do these actions, which makes them a laughing stock. One of their scholars, Muhammad Hasan Aal Kaashif al-Ghata, was asked about what his fellow members of faith were doing, and what they hoped to achieve through beating themselves and he said: 'This is a sign of aggrandizing the limits and boundaries of Allah.' He then quoted the words of Allah: pThat [is so]. And whoever honors the symbols [i.e., rites] of Allahindeed, it is from the piety of heartso. (Quran 22:32)

What is the belief of the Shi'ites in relation to the Bai'at (Pledge of Allegiance)?

The Raafidhah consider every government other than the 12 Imamate government a false one. It is mentioned in al-Kafi and al-Ghaibah for an-Nu'mani that Abu Ja'far said: 'Every state that is established before the appearance of al-Qaim, alMahdi, its leader is a Taghoot (transgressors who usurp the divine right of government).'1

According to them, it is not lawful for one to obey a ruler that is not sanctioned by the command of Allah except in an apparent way, through Tuqyah. They describe Sunni rulers as oppressors and being not fit to rule. This is what they say about the Caliphs of Islam, Abu Bakr, Umar and Uthman, may Allah be pleased with them all.

The Raafidhi al-Majlisi, one of the Shi'ite deviants and compiler of Bihaar al-Anwaar, said about the Rightly Guided Caliphs: 'They were rulers who forcefully took power, they were apostates, may Allah curse them and those who wronged the Ahlul-Bait (family of the Prophet, may Allah praise him).'2

1 - Al-Kafi with its explanation by Al-Mazandarani 12/371 and al-Bihar 25/113 2 - Bihaar al-Anwaar for al-Majlisi 4/385

This is what their Imam al-Majlisi says. His book is considered an important source book of hadith. Based on their belief in relation to the Caliphs, they considered anyone who cooperated with them a Taghoot and an oppressor. Al-Kulaini narrated that Umar b. Handhalah said: 'I asked Abu Abdullah about two men from our companions who argue about a debt or inheritance rate, and then seek a judgment from the ruler or justice system, what they should do and whether this was legal? He said: "Whoever seeks their rule either in truth or falsehood, indeed is taking the unlawful, even if it is his right because he has taken it through a Taghoot."1 Al-Khumeini said in his book, Al-Hukoomatul-Islamiyah: "The Imam himself should prevent a person from going to seek justice through the rulers and their judges. Going to them is like going to a Taghoot.'2 In the ninth chapter of the book 'At-Tuqyah fee Fiqh AhlilBait' where it is mentioned about Tuqyah in relation to Jihad, there is a confirmation of the research completed by Ayatullaah Al-Haaj ash-Sheik Muslim ad-Da'wori in which he talked about working for an oppressive ruler. What is meant by 'oppressive ruler' is the Sunni ruler. He said: 'Working for the ruler is of three levels. At times one will work for the ruler to make the lives of the believers (i.e. the Shi'ites) easy and to take care of their needs. The ruling of this category is that it is

1 - Al-Kafi for al-Kulaini 1/67, At-Tahdheeb 6/301, Man laa Yahdoro al-Faqeeh 3/5. 2 - Al-Hukoomatul-Islamiyah pg. 74.

praiseworthy. At times one will work for them with the intention of finding a means to sustain himself; the ruling of this category is that it is lawful but should be avoided. If he works to make the lives of his fellow believers easy, this will compensate for him. At other times one will work for them because he finds no other source of sustenance and he wants to get the basic needs of life, the ruling of this category is that it is lawful.'1 Dear brother look at how they view the Sunni Muslims as being people of oppression! Look at how they legalized working for a Sunni Muslim with a number of conditions, the most important of which is to be able to benefit the general assembly of Shi'ites, so that that work could be considered lawful! The Shi'ites have a strong allegiance to Shi'ite governments. They do not work anywhere but try their best to bring in their fellow Shi'ites into power and try to distance Sunni Muslims.

1 - At-Tuqyah fee Fiqh ahlil-Bait for Ayatul-laah al-Haaj ash-Sheik Muslim adDa'wori.

What is the ruling of overlooking the differences between Sunni Muslims and Polytheist Raafidhah?

I will relate here an article written by Naasir al-Qifari in his book: 'Mas'alat at-Taqreeb', he, may Allah preserve him, said:

How can we come to terms with those who defame the Quran, interpret it in an inappropriate way and claim that divine revelation was given to their Imams after the Quran!

How can we come to terms with those who view the Imamate as a form of prophethood, and their Imams as being better than the Prophets?

How can we come to terms with those who interpret worshipping Allah alone, which was the message of all Prophets and Messengers, with a false meaning... they claim that obedience is to obey the Imams and that Shirk is to obey other than them!

How can we come to terms with those who impute disbelief to the Companions of the Messenger of Allah, and claim that they are all non-believers except three, four or seven, depending on their different narrations.

They differ from the general assembly of Muslims in relation to beliefs such as Imamate, infallibility, Tuqyah and they claim the belief of ar-Raj'ah, Al-Ghaibat and al-Bada!

What have the Pious Predecessors said about the Raafdihah?

Sheik Islam b. Taymiyyah, may Allah have mercy on him, said: 'The scholars have unanimously agreed that the Raafidhah are the most dishonest and untruthful of all sects. The quality of dishonesty is noted amongst them from their very beginnings, that is why scholars have noted them to be liars.' Ash'hab b. Abdul-Aziz said: 'I asked Imam Malik, may Allah have mercy on him, about the Raafidhah and he said: "Do not speak to them nor narrate anything from them, for they are dishonest."' Imam Malik, may Allah have mercy on him, said: 'The one who curses the Companions of the Messenger of Allah has no share in Islam.' Ibn Kathir said at the exegesis of the verse: pMuhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark [i.e., sign] is on their faces [i.e., foreheads] from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as