The True Islam

Dear Brothers and sisters:

The Prophet of Islam Says:

“Seeking knowledge is

obligatory upon every

Muslim”

The True Islam

Second Edition

Ibrahim Mustapha

2014 ©

IN THE NAME OF ALLAH THE MOST MERCIFUL THE MOST

COMPASSIONATE

http://www.google.com.au/url?sa=i&rct=j&q=In+the+Name+of+Allah&source=images&cd=&cad=rja&uact=8&ved=0CAcQjRw&url=http://www.clker.com/clipart-29362.html&ei=3ztpVKvlK-OxmAWz64HADg&bvm=bv.79142246,d.dGY&psig=AFQjCNFObZYgVc3A28bJnxMfoYPZluGdLw&ust=1416269108203663

The True Islam Second Edition

Ibrahim Mustapha

All rights reserved; no part of this publication can be reproduced or

transmitted by any means, electronic, mechanical, photocopying

or otherwise, without permission from the Publisher of this book.

First published in Sydney, Australia in 2013

Copyright © 2014 Ibrahim Mustapha

[email protected]

Introduction

In the Name of Allah the most merciful, the most compassionate.

All praise be upon Muhammad, the messenger of Allah, and pure household

Allah (sw) tells us in the Holy Quran:

“We will show them our signs in the universe and within their own beings until it becomes

manifest to them that it is the truth….He (Allah) is witness to everything”

(Surah Fussilat, Ch. 41, Verse 53)

Seeking the truth and seeking knowledge is something which is obligatory upon all Muslims

regardless of their school of thought and where the knowledge comes from, provided it is in

line with what the Quran states, and in line with the narrations of the Prophet and Ahlulbait

(as), for the prophet of Islam Muhammad (sawa) has been narrated to have said:

“Seek knowledge even if you have to go to China”

On the day of Judgement we shall be asked why we never searched for the truth, or why we

never followed the truth if it comes to you.

This book is to provide insight into some of the major misconceptions of the Shia school of

thought; it is also to provide information regarding certain beliefs which have been found

not only within the Shia school of thought but also the Sunni school of thought.

Overtime, many Shia beliefs have been questioned by our Sunni brothers and sisters,

including topics such as our acceptance of Temporary marriage, why we combine our

prayers, why we prostrate on earth…

This book will discuss these topics in detail, using words and references from within the

Sunni school of thought, both their books of hadith, and words from their own scholars.

Ibrahim Mustapha

Meaning of the word Shia

Today we come across people who say we understand Arabic and we read Arabic very well.

Yet when asked, what does the word Shia Mean? They say I don’t know, it means a group.

Well allow me to tell you what the word Shia means since it seems today the word Shia is

not known by anyone.

If we look into the Holy Quran we find the word Shia means followers.

Allow me to give you a very clear example:

Allah (says in the Holy Quran:

ب راهيم شيعته وإن من ل“And indeed, among his followers was Abraham”.

(Surah Al Saffat. Ch. 37, Verse. 83)

As said in this verse those who follow the same path are called Shias and this has become a

term to show those who follow Ahlulbait (as), and for those who don’t know who Ahlulbait

refers to it begins with Muhammad and ends with Al Mahdi, this topic will be discussed

further into the book.

The Holy Prophet said:

"O Ali, you and your Shias, on the day of resurrection, will be surrounded by light, honoured

and successful."

Another very clear example of the meaning of the word Shia is the following verse:

ن أهلها ف وجد فيها رجلني ودخل المدينة على حني غفلة م

ذا من ذا من عدوه شيعته ي قتتلن ه فاست غاثه الذي من وه

ذا شيعته على الذي من عدوه ف وكزه موسى ف قضى عليه قال ه

يطان بنين من عمل الش إنه عدو مضل م

“And he entered the city at a time of inattention by its people and found therein two men

fighting: one from his faction and one from among his enemy. And the one from his faction

called for help to him against the one from his enemy, so Moses struck him and

[unintentionally] killed him. [Moses] said, "This is from the work of Satan. Indeed, he is a

manifest, misleading enemy."

(Surah Al Qasas. Ch. 28, Verse. 15)

Allah here again also uses the term Shia for Prophet Musa’s followers against Prophet

Musa’s enemies

You can see for yourself, that the Quran calls Prophet Musa’s group the Shia of Musa and

the other group, enemy of Prophet Musa. The Quran further states that the people during

that incident were either the Shia or the enemy of Prophet Musa. The term Shia is therefore

an honorary title given by Allah, in the Quran, to his high ranking prophet’s as well as their

followers (Shias).

One of the greatest Sunni Scholar, named Firuzabadi, in his Qamusu'l-Lughat, says:

"The name Shia commonly means every person who is a friend of Ali and his family. This

name is peculiar to them."

Exactly the same meaning is given by Ibin Athir in Nihayatu'l-Lughat. According to Sunni

scholars own commentaries, the word Shia means follower of Ali Bin Abu Talib and was

used in this way during the time of the Prophet.

References:

1. Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655

2. Hilyatul Awliyaa, by Abu Nu'aym, v4, p329

3. Tarikh, by al-Khateeb al-Baghdadi, v12, p289

4. al-Awsat, by al-Tabarani

5. Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22

6. al-Darqunti, who said this tradition has been transmitted via numerous authorities.

7. al-Sawa'iq al-Muhriqah, by Ibin Hajar Haythami , Ch. 11, section 1, p247

Temporary Marriage (Muta)

First and foremost it must be known to all people that temporary marriage was not made

forbidden by the prophet, nor his family, nor was it made forbidden in the time of the first

caliph Abu Bakr, it was even permissible in part of Umar’s time, since it was Umar who had

made it forbidden.

Moreover, temporary marriage has been endorsed by the holy Quran in the following verse

كتاب الله والمحصنات من النساء إل ما ملكت أيانكم

لكم أن ت بت غوا بأموالكم مصنني عليكم ا وراء ذ وأحل لكم م

ر مسافحني هن فآتوهن أجورهن غي فما استمت عتم به من

من ب عد الفريضة ول جناح عليكم فيما ت راضيتم به فريضة

إن الله كان عليما حكيما

“And [also prohibited to you are all] married women except those your right hands possess.

[This is] the decree of Allah upon you. And lawful to you are [all others] beyond these,

[provided] that you seek them [in marriage] with [gifts from] your property, desiring

chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from

them, give them their due compensation as an obligation. And there is no blame upon you

for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and

Wise”.

(Surah Al Nisa. Ch. 4, Verse. 24)

Moreover, it has been agreed upon among all Muslims that temporary marriage was

legitimate during the time of the Prophet (sawa)

First and foremost Temporary marriage is not considered as adultery; the action was not

made forbidden by the Quran, nor was it made forbidden by the Prophet (sawa), or

Ahlulbait (as).

If we read and study a bit behind why some of the schools of thought believe it is

forbidden, we find that it was made forbidden after the death of the prophet, and after the

time of the first caliph Abu Bakr, and we find it was not made forbidden until the time of

Umar.

And when we read these narrations Umar himself had sworn it was revealed by the Quran,

and practiced by the messenger of Allah, yet Umar still opposed it.

Is this something which can be acceptable, as in what authority does Umar hold to make

something forbidden while he was not a prophet, nor an infallible, nor did he have any right

and authority to change what Allah has revealed in the Holy Quran.

If we read in Sahih Sunan Al Nasai, by an Al Nasai

Investigated by Al Albani, Al Riyadh Edition

Volume 2, Page number 268

From Ibin Abbas, who said:

I heard Umar saying:

“By Allah I forbid you from Temporary Marriage, and while it is in the book of Allah and

the Messenger of Allah did it too”

Al Albani says:

The chain of narrators is Authentic

This was the first source, now allow me to show you this second source:

Al Bidaya Wa Al Nihaya, by al Hafiz Ibin Al Kathir Al Dimashqi

Investigated by Dr. Al Turki.

Volume 7, page 460

The Narration says:

From Umar who said:

“By Allah I forbid you from Temporary Marriage while it is revealed in the book of Allah

and the Messenger of Allah did it too”

The chain of Narrators is ( جيد ) meaning good.

And finally, in the book of:

Al Jaamina Al Sahih mima Laysa fi Sahihain

By Allamah Al Wadiy, dar Al Athar

Volume 2 page 390

It states

“Umar’s forbidding of Temporary Marriage was desirability from him

Meaning what?

His own views and not that of the Quran, or the Sunnah of the Prophet (sawa)

After reading this it is clear to us that he wants to go against the book of Allah and the

messenger of Allah (sawa).

And it also becomes clear to us that Temporary Marriage was not made forbidden by the

Quran, nor was it made forbidden by the Prophet (sawa) or his Ahlulbait (as).

Therefore temporary marriage is not forbidden and is not adultery, and may be practiced,

although I should say in passing that although it is permissible this should not mean people

do not misuse it, and it is important for anyone who wishes to practices it to study its laws

and conditions which can be found in the Risala of our Maraji of Taqleed.

The greatest testimony to Muta’s original permissibility and to the crime of Umar can be

gauged from his own testimony. In this regards we can rely on the following authentic Sunni

texts.

References:

Sahih Muslim, Book 007, Number 2801 & 2814

Musnad Ahmed, Volume 1 page 52 Hadith 369

Mustakhraj Abi Auwanah, Volume 7 page 159 Hadith 2713

Mustakhraj Abi Auwanah, Volume 4 page 255 Hadith 2697

Tarikh Madina, Volume 2 page 719

Sunnan Saeed bin Mansur, Volume 1 pages 218-219

Al-Mabsut by Sarkhasi, Volume 4 page 27

Musnad al-Shamyeen, Volume 3 page 320 Tradition 2399

Kanz al Ummal, Volume 8 page 93 Hadith 45715

Al-Muhazraat, Volume 2 page 214 part 12

Tafseer al-Kabeer, Vol 4 pages 42 & 43

Zaad al Maad, Volume 2 page 205

Tafseer Qasmi, Volume 3 page

Recitation of Hayala Khair Al Amal in Adhan and Iqamah

Today we are always approached by Sunnis and accused of bidha or innovation for adding Hayala Khair Al Amal in our recitation of the Adhan and the Iqamah. However firstly this not an innovation, rather it was taken out by the second Caliph Umar, while he had added the saying “prayer is better than sleep” after the death of both the prophet and the first caliph Abu Bakr. “Yahya related to me from Malik that he had heard that the muadhdhin (the one who calls the adhan) came to Umar Ibin al-Khattab to call him to the Morning Prayer and found him sleeping, so he said, "Prayer is better than sleep," and Umar ordered him to put that in the adhan for morning.” Mawatta of Malik, Book 3, Number 3.1.8 What’s this innovation the Sunnis have? Moreover the recitation of Hayala Khair al Amal in the adhan and Iqamah have not been added by us; in fact it were recited by our holy Prophet Muhammad, and the true inheritors of his knowledge the 12 Imams of Ahlulbait (as). Its validity can be found within many authentic books for the Sunni school of though. Umar opposed the Islamic teachings by removing “Hayala Khair Al Amal” from the Adhan We can even find this in many Sunni works to back up this claim. For example: Sharh Maqasid, volume 3 page 52 Sharh Tajreed, page 408 Qaushijee states in Sharh Tajreed: Umar said: “O people, three things were there during the reign of Allah’s messenger and I forbid them and will punish for practicing them and they are the Muta of women, the Muta of hajj Hayala Khair Al Amal” Imam Saaduddin Taftazani states in Sharh Maqasid, Volume 3 page 512: “It has been narrated that Umar said: ‘Three things existed during the time of Allah’s Messenger, I forbid and make them Haram, and these are Muta al-Nisa, Muta al-Hajj and “Hayala Khair Al Amall”. Sharh Maqasid, Volume 3 page 512

“Abdullah Ibin Umar, Bilal and Imam Zain Al Abidin (as) used to recite “Hayala Khair Al Amal”

in Adhan”

Other references:

Sunan Al-Kubra, Vol. 1 Page 424-425, By Abi Bakr Ahmad Al-Behaqi

Sunan Al-Kubra, Vol. 1 Page 424-425, By Abi Bakr Ahmad Al-Behaqi

Seerat al Halabiyah, volume 2, page 205, Dhikr e Adhan.

Neel al-Awtar, volume 2 page 41

Sunan al-Kubra, volume 1 pages 424-425

Kanz al-Ummal volume 8 page 342

Tehqeeq Ajeeb fil-Tasweeb, page 5, compiled by Abdul-Hai.

Musanaf Ibn abi Shaybah, Volume 1 page 195

Musanaf Abdulrazaq, Volume 1 page 464

Muwatta Imam Malik, Volume 1 page 162

Kibriyat al-Ahmer, Volume 1 page 43

Behaqqi records:

Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say ‘’ Hayala

Khair Al Amal after ‘Hayala al Falah’ and he said that this is the first adhan.

Imam Ibn Abi Shaybah records:

Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say ‘Haya alaa

Khayri al amal’ after ‘Haya alaa al Falah’ and he said that this is the first adhan.

We also read:

Nafee said: Ibin Umar added ‘Haya alaa khayri alamal’ to his adhan.

Imam Abdulrazaq al-Sanani records:

Nafee said: ‘When Ibin Umar performed prayer while he was traveling, he used to say ‘Haya

alaa alsalat hat alaa khayri alamal’ twice or thrice’

We read in Kanz al-Umal, Volume 8 page 342 Tradition 23174:

Bilal used to recite adhan for morning prayers and he used to read: ‘Hayala Khair Al Amal’

One of the beloved scholars of Salafies namely Showkani stated in his book Nail al Awtar:

It has been proven to us to be Sahih that ‘Hayala Khair Al Amal’ used to be recited in Adhan

during the era of Prophet until it was abandoned in Umar’s reign.

And Behaqqi has also recorded through a Sahih chain of narration that Abdullah Ibin Umar

sometimes used to read Hayala Khair Al Amal’ in Adhan.

It has also been narrated from Ali bin al-Hussain (as) that is the first Adhan (of Islam).

Similarly Muhabuddin Tabari in ‘Ahkam’ has recorded the recitation of ‘Haya Ala Khair al

Amal’ by Zaid ibn Arqam in Adhan.

The Nawasib should also look at the comments of the obedient student of your Imam e

Azam, Imam Muhammad in his book Muwatta e Imam Muhammad which states that:

“Abdullah Ibin Umar used to recite “Hayala Khair Al Amal” after “Hayala al-Falah” in his

Adhan. The commentator of the Hadith while commenting on this says:

“It is Abdullah Ibin Umar’s act which was probably the Sunnah (way) of Prophet

Muhammad; there is nothing wrong if someone practices it.”

Abdullah Ibin Umar is graded by the Ahlul Sunnah as a Sahabi son of a Sahabi and second

caliph. He was never stopped by anyone from reciting “Hayala Khair Al Amal” neither was

called an innovator.

Abdulwahab Sherani stated in Kibriyat al-Ahmer, Volume 1 page 43:

“Sheikh Akbar Muhiuddin Ibin Arabi has stated that those who object at the recitation of

‘Hayala Khair Al Amal’ during Adhan, I never come across any proof of their objection

because on the day of digging the trench, the Holy Prophet Muhammad himself instructed

to recite this sentence in Adhan”

Recitation of Ashadu Ana Ali Waliallah in Adhan and Iqamah

First and foremost, we have stated to our Sunni brothers many times, we don’t consider

reciting Ashadu Ana Ali Waliallah as an obligation in the Adhan and Iqamah, rather we

consider it only as recommended, and we don’t consider it as actually part of the Adhan or

the Iqamah.

Currently the highest ranking Shia Scholar His Eminence Grand Ayatullah Sayyed Ali Al-

Hussaini Al-Sistani says in his book:

Jurisprudence Made Easy

Section of Prayer, page 121 and 122:

“Reciting adhan and Iqamah in daily prayer is a strongly mustahab act. So you shall be

rewarded if you stick to reciting them prior to your daily prayer”

Sayyed Ali Sistani continues by saying, you can say the following:

Alahu Akbar 4 times

Ashhadu An La Illaha Illal Lah 2 times

Ashhadu Anna Muhammad Rasul Allah 2 times

Hayala Salat 2 times

Hayala Falah 2 times

Hayala Khair Al Amal 2 times

Alhahu Akbar 2 times

La Illaha Ilallah 2 times

Sayyed Sistani then says, the Iqamah as follows:

Alahu Akbar 2 times

Ashhadu An La Illaha Illal Lah 2 times

Ashhadu Anna Muhammad Rasul Allah 2 times

Hayala Salat 2 times

Hayala Falah 2 times

Hayala Khair Al Amal 2 times

Qad Qametis Salat 2 times

Alhahu Akbar 2 times

La Illaha Ilallah 1 times

As you see, there is no mention of Ashadu Ana Ali Waliallah being part of the adhan.

The same has been stated by Grand Ayatullah Sayyed Ali Hussaini Khamenei in his book:

Practical Laws of Islam

Section of prayer

Page 167

The same has been stated by Grand Ayatullah Sayyed Muhammad Hussein Fadlullah in his

book:

Islamic Rulings A Guide To Islamic Practice

Section of prayer

Page 142

And the same has been stated by Grand Ayatullah Sheikh Nasr Makarim Shirazi in his book:

A Summary of rulings

Section of prayer

Page 82 and 83

Now that we have established that we don’t believe it is obligatory, let us see what our

Sunni scholars have said in this regard.

Famous Ahl-e-Hadith Scholar Maulana Waheed uz-Zaman Hyderabadi in his book Anwaar

ul-Lughat, part (Para) 18, page 5-6, published by Hashmat ul-Islam press, Bangalore, India,

under the caption of “An-nazr ala wajh Ali ibadah” writes:

A Shi’a Muezzin used to recite “Ashadu ana Ali un-Wali Allah” in Adhan, this bothered and

infuriated the Sunnis, they came to me and complained, in reply to them I said: “That

Muezzin just says -Ashadu ana Ali un-Wali Allah- whereas I say much more than this as -

Ashadu ana Ali an-Imam al-Awliya wa Sayyid al-Wasiya wa Khair al-Khalaiq ba’d al-

Ambiya-”

Maulana Waheed uz-Zaman’s book Anwaar ul-Lughat has been re-published in Pakistan by

the name of Lughaat ul-Hadeeth.

Prostration on earth

Today when Sunni scholars are asked regarding prostration on a clay tablet they straight

away accuse us Shias of bidha or innovation or we are accused of Shirk, meaning associating

partners with Allah, god forbid.

It’s sad to see the ignorance of some of the Sunni scholars to such an extent that a Sunni

was asked the following question:

Ruling regarding prayer in a Shia mosque?

He answered:

“It’s invalid.

I see it as being void.

Prayers done in the Shia mosque I see it as void

The one who prayed in the Shia mosque has to repeat his prayer because they have Bidha.

They have soil (to put their foreheads on)

I entered a Shia mosque by mistake and found a big box containing soil offt.”

Firstly, not all the Sunni Scholars believe this, Grand Mufti of Australia Sheikh Taj Al Din Al

Hillali was once asked:

What is your opinion regarding prostration on the turbah?

He answered:

“There is no issue in it since it was the sunnah of the prophet to do so, however it is

important to prostrate from your heart on the turbah, and not for the turbah”

This has always been the opinion of the Shias.

Now let us read and see whether the Sunnah is with us Shia or with the Sunnis, and let us

see what exactly has been stated in the books of our Sunni brothers.

Meaning prostration on stone or the soil is the Sunnah, or is the prostration on the rug and

its likes the Sunnah of the Prophet?

I shall narrate for you from the book of Ibin Taymiyya’s Students. Do you need a better

source then this?

In his book “Ighathatul Lahfan fi Masayed Ash Shayan” investigated by Muhammad Aziz

Shams and Mustapha ibin Saeed.

However before I tell you what in in this book, let me tell you more about this book

“Ighathatul Lahfan” by Imam Ibin Al Qayyim Al Jawziyyah.

He says in: “Al-Durar Al Saniyya fil Ajubatul Najdiyya” by Abdul Rahman Al Najdi. Volume

2, page 219.

And his student (in refers to Ibin Taymiyyahs student), Allamah Ibin al Qayyim in his

statements regarding the kinds of Tawheed and )his) reply to the people of Bidha, he has

authored a lot of beneficial books of them the best of these books is Ighathatul Lahfan.

Pay attention to this it’s one of the best books.

Which book?

Ighathatul Lahfan

Now read and see the Sunnah of the Messenger of Allah.

Meaning what did the messenger of Allah prostration on?

On page 218, of Ighathatul Lahfan.

The student of Ibin Taymiyya objected to some things to prostrate on and said:

“You will never see one of them praying except on a rug, and the messenger of Allah

never prayed on a rug and neither had a rug been put for him, instead he would pray on

Earth, and sometimes he prostrated on clay and he used to pray on a straw mat”.

What else?

Let us go to page 286 of Ighhathatul Lahfan

“The messenger of Allah prayed on a straw mat that was black”

Wait a minute, when the followers of Ahlulbait go to the prophets mosque because they are

not allowed to use a turbah they put a straw mat, then those guards come a remove them.

I don’t see where is the violation of the Sunnah?

This is the Sunnah of the messenger of Allah.

Continuing.

“The messenger of Allah prayed on a straw mat that was black due to usage, then this mat

would be washed with water and he prayed on it, he never put a rug or a cloth above this

mat. And sometimes he would prostrate on dust, and sometimes on the stones, and other

times he was prostrating on mud till you could see its effect on his forehead and nose”

He was putting his forehead and nose where?

On the dust for Allah.

Combining of the prayer

First and foremost the Shias do acknowledge and recognises five daily prayers.

However, they are allowed to pray them in THREE separate TIMES, not five; the five prayers

are:

Fajr (Morning)

Zohr (Noon)

Asr (Afternoon)

Maghrib (Sunset)

And Isha (Night).

Sunnis agree to the combining of prayers in the case of Rain, Travel, Fear, or other

emergencies.

Two forms are allowed: Jam'a Taqdeem meaning Early Combination or Jam'a Ta-ikheer

meaning Late Combination.

An example of early combination is the combining of Zohr and Asr to be prayed in the time

of Zohr.

And an example of Late Combination is the combining of the Zohr and Asr to be prayed in

the time of Asr.

The exceptions among the Sunni schools are the Followers of Abu Hanifa:

They are of the opinion that you can’t combine the prayers at any time, not even if you're

traveling.

This is a clear violation of the other Sunni schools of thought, but it was and still is tolerated.

The Maliki's, Shafeei's, and Hanbali's all agree to the combining of prayers when one is

traveling, but are in conflict on other times.

The Shias say that one may combine the prayers anytime without any cause of fear, rain, or

whatever.

However, the Shia scholars have all agreed that if you want to pray them separately, it is

acceptable as well.

Now, let's question why the do we perform the Prayers as described above, and who is

more accurate in their Prayer, the Sunnis or the Shia?

Allah says in the Quran:

مس إل غسق الليل وق رآن الفجر لة لدلوك الش إن أقم الصامشهود كان الفجر ق رآن

"Establish regular prayers at the Sun's decline till the darkness of the night, and the recital of

the Quran in the Morning Prayer; for the recital of the dawn is witnessed.”

(Surah Al Isra. Ch.17, Verse. 78)

How many prayer times are mentioned?

Three, not five, let us count them Count them:

"Establish regular prayers at the Sun's decline till the darkness of the night, and the recital

of the Quran in the Morning Prayer; for the recital of the dawn is witnessed.”

That's three prayers mentioned, not five.

This now brings me to discuss what did the Prophet do?

Here's what Ibin Abbas, one of the most famous narrators, says according to the Musnad of

Ibin Hanbal (One of the famous Sunni books of hadith):

"The Prophet prayed in Medina, while residing there, not traveling, seven and eight”.

What does this mean?

This is an indication to the seven Rikaat of Maghrib and Isha combined, and the eight Rikaat

of Zohr and Asr combined.

Musnad al-Imam Ibn Hanbal, vol. 1, page 221.

Also, in the Muwatta' of Malik vol. 1, page 161, Ibin

Abbas says:

"The Prophet prayed Zohr and Asr in combination and Maghrib and Isha in combination

without a reason for fear or travel."

As for Sahih Muslim, we see the following under the chapter of "Combination of prayers,

when one is resident":

Ibin Abbas reported:

“The messenger of Allah observed the noon and the afternoon prayers together, and the

sunset and Isha prayers together without being in a state of fear or in a state of journey”

Sahih Muslim, English version, Chapter CCL, Tradition #1515


“The messenger of Allah combined the noon prayer with the afternoon prayer and the

sunset prayer with the Isha prayer in Medina without being in a state of danger or rainfall.

And in the hadith transmitted by Waki (the words are):

"I said to Ibin Abbas: What prompted him to do that? He said: So that his (prophet's) nation

should not be put to any hardship."


Abdullah ibin. Shaqiq reported:

“Ibin Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun

disappeared, and the stars appeared, and the people began to say: Prayer, prayer. A person

from Bani Tamim came there. He neither slackened nor turned away, but (continued crying):

Prayer, prayer. Ibin Abbas said: May you be deprived of your mother, do you teach me

Sunnah?

And then he said:

“I saw the messenger of Allah combining the noon and afternoon prayers and the sunset

and Isha prayers”

Abdullah ibin. Shaqiq said:

“Some doubt was created in my mind about it. So I came to Abu Hurara and asked him

(about the combining of prayer) and he testified his assertion.”


Abdullah b. Shaqiq al-Uqaili reported:

“A person said to Ibin Abbas (as he delayed the prayer): Prayer. He kept silent. He again

said: Prayer. He again kept silent, and he cried: Prayer. He again kept silent and said: May

you be deprived of your mother, do you teach us about prayer? We used to combine two

prayers during the lifetime of the messenger of Allah”



“The messenger of Allah observed the noon and afternoon prayers together in Medina

without being in a state of fear or in a state of journey. Abu Zubair said: I asked Sa’id [one of

the narrators] why he did that. He said: I asked Ibin Abbas as you have asked me, and he

replied that he [the Holy prophet] wanted that no one among his Ummah should be put to

[unnecessary] hardship.”



“The Messenger of Allah observed in Medina seven (rikhas) and eight (rikhas), i.e., (he

combined) the noon and afternoon prayers (eight rikhas) and the sunset and Isha prayers

(seven Rikhas)”


Now, who is it that follows the Sunnah and tradition of the Prophet (sawa)???

The Shias who follow the very same as the prophet did, or the Sunnis who don't even

acknowledge the traditions in their own books?

Moreover, Allah continually reminds us in the Holy Quran that Islam was revealed to make

your life easier, not more difficult, correct or not correct?

How then, can one work, eat, sleep, study and the like with five prayers a day in five

different times?

You pray Maghrib, and an hour later, you pray Isha. Is this possible, say for doctors in a

surgery room, teachers, those traveling, those who are sick and the like.

Believe me, if the Sunnis followed what the Prophet himself followed many more people

would be praying today.

Wilayah of Imam Ali

Our Sunni brothers think that Imam Ali (as) was amongst Abu Bakr Umar and Uthman who

are apparently the “Shukh of Islam” or the “rightfully guided caliphs”

Imam Ali (as) was not amongst those three guys nor was he among their party.

Let us recall the words of Prophet Muhammad on his final sermon He said:

"It seems the time approached when I shall be called away (by Allah) and I shall answer that

call.

I am leaving for you two precious things and if you adhere to them both, you will never go

astray after me. They are the Book of Allah and my Progeny that is my Ahlulbait. The two

shall never separate from each other until they come to me by the Pool (of Paradise)."

The prophet continued on the day of Ghadir by calling upon Imam Ali (as) to come besides

him and he said:

O people

Allah is my master

And I am the master of the believes

For whomever I am his master, Ali is also his master

O Allah

Love he who loves him

Hate he who hates him

Help he who helps him

Forsake he who forsakes him

O people

The truth is with Ali

And Ali is with the truth

And the truth revolves around Ali

It is not Ali that's with the truth, but the truth that's with Ali, which is why the prophet of

Islam told his companion Ammar Ibin Yassir:

“O Ammar, if the entire Muslim nation took a path and Ali took another, make sure you take

the path of Ali Ibin Abu Talib (as)”

After wards the prophet orders all his followers to give an allegiance to Imam Ali

The first to give allegiance to Imam Ali was Omar, followed by Abu bakar.

The following was said my Umar himself:

“Congratulations, congratualtions to you, O Ali, you have become my leader (Mawla) and

the leader of every faithful Muslim”

References:

Ahmad Ibin Hambal, Musnad, Vol. 4, Pg. 281

Al Ghazali, Sirr al-Alamin, 12

Al Riyadh al Nadhirah, Vol 2, 169

al Hakim in Mustadrak ala al Sahihayn vol. 3,

Al Tirmidhi in his Sahih (Bulaq, 1292), vol 2

Now

People question

Why do people think Ali was the successor of the prophet while it was Abu Bakar?

Well

Imam Ali (as) is the rightful successor of our Holy Prophet Muhammad (sawa).

The Holy Prophet (sawa) has been reported to have said:

“I am the city of knowledge and 'Ali is its gate”

Al-Tirmidhi has narrated this

It is also narrated by more than 100 narrators of the prophets saying that the prophet

(sawa) said:

Allah is my master

And I am the Master of the Believers

For Whomever I am His Master

Ali is also His Master

O Allah Love he who loves Him (Ali)

Hate who hates him

Help who helps him

Forsake he who forsakes him

O People

The truth is always with Ali

And Ali is with the truth

And the truth revolves Around Ali.

This hadith not only confirms that Imam Ali (as) is the successor of the Holy Prophet (sawa)

but this hadith also confirms the Infallibility of Imam Ali (as).

The Truth revolves around Ali (as) there was no way of getting the falsehood in between Ali

(as) and the truth.

And even the Sunni scholars agree with this hadith however they say that he just meant to

be good with him and to love him.

However I just want to say something, why would the prophet gather all the Muslims to just

say to them if you love me you love Ali, there is no point; it must have had a reason right?

And if it has been said out of love as the Sunnis claim then the prophet had talked without

Allah telling him to.

And Allah says in the Quran:

وما ي نطق عن الوى

إن هو إل وحين يوحى

“He does not speak from his own desire”

“It is nothing less than a revelation”

(Surah Al Najm, Ch. 53 Verse. 3-4)

Continuing regarding Imam Alis Wilayah

The Quran has also confirmed this not only the prophet:

فما ت فعل ل وإن يا أي ها الرسول ب لغ ما أنزل إليك من ربك ي هدي ل الله إن الناس من ي عصمك والله رسالته ب لغت

الكافرين القوم

Allah says in the Quran: O Messenger, announce that which has been revealed to you from

your Lord, and if you do not, then you have not conveyed His message. And Allah will

protect you from the people. Indeed, Allah does not guide the disbelieving people.

(Surah Al Maida, Ch. 5, Verse 67)

This Ayah came down to the prophet for Ali (as)

And there are many other things that can confirm that Imam Ali (as) is the successor of the

Prophet (sawa)

Such as:

Is there anyone who has an uncle like Hamza, The lion of Allah and the lion of the

Messenger of Allah, and the master of the shohada also?

Is there any man who came into Islam before Imam Ali (as)?

Is there anyone apart from Ali (as) who during the battle of Ohod, was addressed by a call

from the heavens, There is no sword like Zulfiqar, and no youth like Ali?

Is there any man apart from Ali about whom the prophet rightfully said, O Ali no one will

love you except a believer and no one will hate you except a disbeliever?

Inform me about the battle of Khaybar, when everyone retreated from the battle and the

prophet (sawa) said tomorrow I will give the banner to someone who loves Allah and His

Prophet and whom Allah and the prophet (sawa) love, and Allah shall allow the gate with his

own hands?

Did the prophet not say in the morning of that day, Bring me Ali and he came to the prophet

despite his eye infection, after that the prophet wiped his hand on his eyes which cured his

infection, than he handed the banner to Ali and he charged forward and he killed Harith and

Marhab from the people of Khaybar, and then he lifted the gate of the fortress from its

position with his own hands, and then he opened the path to the Muslims?

Is there anyone apart from Ali who has a brother like Jaffar Al Tayyar, whom Allah granted

two wings to go to heaven with?

Did the prophet not tell the people the close their doors, except the door of Ali?

Now tell me after all this

Who is the true successors Ali or those so called shukh Al Islam??

Who are Ahlulbait

So Sunnis think Ahlulbait is everyone who grew up with the prophet, his wives and the like.

Well

Allah says in the Quran:

ا يريد ركم تطهرياإن الله ليذهب عنكم الرجس أهل الب يت ويطه

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's]

household, and to purify you with [extensive] purification.

(Surah Al Ahzab, Ch. 33, Verse. 33)

Who does this refer to?

It refers to Ali, Fatimah, Hassan and Hussein (as)

Abu Huraira narrates that Prophet Muhammad (sawa) looked towards Ali (as), Fatima (sa),

Hassan (as), and Hussain (as) and said:

"I am at war with those who will fight you and in peace with those who are peaceful to you.”

Refrences:

Sahih al-Tirmidhi, v5, p699

Sunan Ibn Majah, v1, p52

Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350

al-Mustadrak, by al-Hakim, v3, p149

Majma’ al-Zawa’id, by al-Haythami, v9, p169

al-Kabir, by al-Tabarani, v3, p30, also in al-Awsat

Jami’ al-Saghir, by al-Ibani, v2, p17

Tarikh, by al-Khateeb al-Baghdadi, v7, p137

Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p144

Talkhis, by al-Dhahabi, v3, p149

Dhakha’ir al-Uqba, by al-Muhib al-Tabari, p25

Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6145

Allow me here to also tell you about hadith a Kisa.

Aisha Narrated:

“One day the Prophet came out wearing a black cloak (upper garment or gown; long coat),

then al-Hassan Ibin Ali came and the Prophet accommodated him under the cloak, then al-

Husain came and entered the cloak, then Fatimah came and the Prophet entered her under

the cloak, then Ali came and the Prophet entered him to the cloak as well”

Then the Prophet recited:

ركم تطهريا ا يريد الله ليذهب عنكم الرجس أهل الب يت ويطه إن

"God Allah intends to keep off from you every kind of uncleanness O' People of the House

(Ahlul-Bayt), and purify you a perfect purification”

(Surah Al Ahzab, Ch. 33, Verse. 33)

Reference:

Sahih Muslim, Chapter of virtues of companions, section of the virtues of family of the

Prophet 1980 Edition Pub. In Saudi Arabia, Arabic version, v4, p1883, Tradition #61.

Another version of the "Tradition of Cloak" is written in Sahih al-Tirmidhi, which is narrated

in the authority of Umar Ibin Abi Salama, the son of Umm Salama (another wife of Prophet),

which is as follows:

The verse (33:33)" was revealed to the Prophet in the house of Umm Salama. Upon that, the

Prophet gathered Fatimah, al-Hassan, and al-Husain, and covered them with a cloak, and he

also covered Ali who was behind him. Then the Prophet said: "O' Allah! These are the

Members of my House (Ahlulbait). Keep them away from every impurity and purify them

with a perfect purification." Umm Salama (the wife of Prophet) asked: "Am I also included

among them O Apostle of Allah?" the Prophet replied: "You remain in your position and you

are toward a good ending."

Reference:

Sahih al-Tirmidhi, v5, pp 351,663

Folding of the arms in Prayer

The Prophet did not teach the folding of Hands during prayers which is why today we find

not only the Shias praying with their arms on their sides, but we also find the followers of

Imam Malik Ibin Anas also praying with their arms on their sides.

Imam Shokani records the following statement of Ibin Manzar who was one of the teachers

of Imam Bukhari:

“There is no such proven tradition from Holy Prophet in regard to folding of hands;

therefore it is up to the worshipper [whether he offers the prayers with either folded or

unfolded hands]”.

Reference:

Nayl al Awtar, Volume 2, page 203

Aun al-Ma’bood, Sharh Sunan Abi Daud, volume 2, page 322, published by Dar ul-Kutb e

Ilmia, Beirut.

The Prophet taught his companions to establish their prayers without folded hands

Imam Ahmed records:

Jabi Ibin Samara said: ‘once Allah’s messenger came to us and said: ‘why you fold your

hands as the tails of horses, you have to settle in prayer’’.

Reference:

Musnad Ahmed bin Hanbal, Volume 5 page 93 Hadith 20905

Sheikh Shoib Al-Aranut said about this Hadith:

The chain is Sahih according to Muslim’s standard’

Imam Showkani records in Nail al-Awtar, Volume 2 page 200:

Those who deem unfolding relied on the tradition of Jabir bin Samara (why do you fold your

hands).

Logical deduction that the Holy Prophet (s) prayed Salat with open hands

We read in Sahih al Bukhari, Chapter on the Virtues of the Prayer Hall (Sutra of the

Musalla) Volume 1, Book 9, Number 495:

Narrated Abu Qatada Al-Ansari:

Allah’s Apostle was praying and he was carrying Umama the daughters of Zainab, the

daughter of Allah’s Apostle and she was the daughter of ‘As bin Rabi’a Ibin ‘AbduShams.

When he prostrated, he put her down and when he stood, he carried her (on his neck).

We read Sharh Sahih Muslim by Nawawi Volume 1 page 205

Narrated Abu Qatada Al-Ansari:

On one occasion Allah’s Apostle lead the prayer congregation and Umama the daughter of

Zainab, the daughter of ‘As bin Rabi’a Ibin ‘AbduShams was on his neck. When he

prostrated, he put her down and when he stood, he carried her (on his neck). When he

prostrated, he put her down and when he stood, he carried her (on his neck).

I ask for the readers to inspect these two narrations properly, the ability to hold a child and

the recite Takbir, and then continue to pray Salat whilst folding his hands! If we are to

accept this hadith from Bukhari then we have to accept that the Prophet (sawa) must have

offered Salat with his hands open.

Clear tradition proving that the Holy Prophet (s) prayed Salat with open hands

Ibin Hajr Asqalani writes in ‘Talkhees al-Habeer fee Takhreej Ahadeeth’ Volume 1 page

333, Bab Sifat al Salat:

“Maaz narrates that when the Prophet (s) would stand for Salat, he would raise both hands

to his ears, and after saying Takbeer would then drop his hands”.

Online ‘Talkhees al Habeer fee Takhreej Ahadeeth’ by Ibn Hajar Asqalani – (Cached)

We read in Hidayah, Volume 1 page 104 part 20:

“Imam Malik’s evidence for dropping the hands lies in the fact that the Prophet would start

by raising his hands for Takbir and would then drop his hands”.

We read in Nayl al-Awtar, Volume 2:

“Narrated by Ibin Munzar from Ibn Alzubair, Al-Hasan Al-Basri and Al-Nakh’ey that he (Holy

Prophet) used to pray with unfolded hands and do not fold the right hand on the left hand,

quoted by Al Nawawi from Al Laith Ibin Sa’edd and quoted by Al-Mahdi in Al-Bahr from Al-

Qasimiyya, Al-Nasiriyya and Al-Baqar”

Online Nayl al Autaar – (Cached)

We further read in same book:

“The Holy Prophet taught Al-Musya’ae prayer and didn’t mention the folding of the right on

the left hand”

Abdul Hai Lucknawi states:

“Ma’az says that when Holy Prophet (s) used to stand for offering the prayers, he used to

raise his hands up his ears while reciting “Takbir” and then he would leave his hands

unfolded.”

Fataawa Sheikh Abdul Hai Lucknawi, Volume 1, page 326, first edition

We read in Umadatul Qari Sharah Sahih Bukhari, Volume 9 page 20:

Ibin al-Manzar narrated that Abdullah Ibin Zubair and al-Hassan al-Basri and Ibin Sireen that

he (the prophet) would offer his prayer with his hands open and so did Malik”.

The well-known scholar of Ahl Hadith cult namely Allamah Waheed uz Zaman Khan writes:

“Whoever says that offering prayers with unfolded hands is a custom related to Shi’as, that

person is at fault in this regard, because not only the Shi’as but the whole Muslim nation

offered the prayers in the same way, especially during the life time of Holy Prophet (s) the

companions did it the same way and no one knew about the folding of hands.”

Hadiyatul Mahdi, by Maulana Waheed uz Zaman, Volume1, page 126

Abdullah Ibin Zubair would offer Salat with his hands open

Imam Ibn Abhi Sheybah records in his Al-Musnaf, Volume 1 page 344:

Amro bin Dinar said:

“Abdullah Ibin Zubair offered prayers without folding his hands”

Imams of our Sunni brothers Saeed Ibin Jabayr and Ibin Masayyib also prayed with their

arms on their sides

Allamah Ibn Abdul Barr records the following tradition in his book ‘Al Tamheed’:

“Abdullah Ibin al-Izar said, “I used to make tawaf around the Kaaba with Saeed Ibin al-

Jubayr. Once, he saw a man placing one hand over the other, so he went to him, separated

his hands, and then returned to me”

Everyone is aware of the prestigious place of Saed Ibin Jubayr among the early Ulema of

Islam. According to Ibin Kathir Saeed bin Jubayr was among the students of Ibin Abbas [ra]

and was Imam in various studies of Tafsir and Fiqha.

Al Bidayah wal Nihayah (Urdu), Vol 9 page 177 ‘Events of 94 H’.

Ibin Hajar Asqlani writes about Saeed bin Jubayr:

“….He narrated hadiths from Ibin Abbas, Ibin Al-Zubair, Ibin Umar, Ibin Maqal, Uday Ibin

Hatem, Abi Masood Al-Ansay, Abi Saeed Al-Khudari, Abu Hurayra, Abu Musa Al-Asha’ari, Al-

Dahak Ibn Qais Al-Fehri, Anas, Amro Ibin Maymoon, Abi Abdulrahman Al-Sulami and lady

Aysha….. Ibin Abi Mughera said that when people of Kufa visited Ibin Abbas to ask him for

Fatwa, he used to say to them:

‘Isn’t Saeed Ibin Jubayr among you?’…. Amro Ibin Maymoon said that his father said: “Saeed

Ibn Jubayr passed away but there was not a single person who had not attained knowledge

from him”… Abu Al-Qasem Al-Tabari said: “He is a reliable Imam and hujah on

Muslims”…..Ibin Haban Said that Saeed was a jurist, worshiper, righteous and pious.”

Tahzib Al-Tahzib, Volume 4 No. 14

We would also like to mention the position of hands Saeed bin al Mussayyib used to kept

during Salat but for those who know less about this notable person, we are presenting the

text recorded by Ibin Kathir in his book:

“He heard hadiths from Hadrath Umer Farooq, Hadrath Uthman, Hadrath Ali, Saeed and

Abu Hurairah …Zuhri said: “I lived with him for seven years and I haven’t seen anyone more

knowledgeable than him”. Makhool said: “I went all over the word in pursue of knowledge

but never found anyone more knowledgeable than Saeed”. Auzai says that someone

inquired Zuhri and Makhool about the most prestigious jurists in their eyes, both of them

unanimously said ‘Saeed bin al Mussayyib’. People used to call him “Faqih al Fuqaha” [jurist

of all jurists]… Rabi` has stated with reference to Imam Shafi that even a mursal hadith from

Saeed bin al Mussayyib is equal to a Hassan hadith and it is equal to a Sahih hadith in the

eyes of Imam Ahmed. Has also said that Saeed bin al Mussayyib is superior to all Tab`een…

Abu Zar`ya said: “He was Madani and Thiqa Imam”. Abu Hatim said: “No one among

Tabaeen was unique and superior to him”

Al Bidayah wal Nihayah (Urdu), Vol 9 page 179-180 ‘Events of 94 H’. (Nafees B.ook

Academy Karachi)

In the book ‘Al Tamheed’ by Ibin Abdul Barr we further read that Imams of the Sunni school

of thought and Jurists of all Jurists Saeed Ibin al-Musayyib used to pray like we Shias do

“Abdullah Ibin Yazid said,

“I never saw Saeed Ibin al-Musayyib holding his left hand with his right hand in the prayer,

he used to lay them straight.”

Ibin Abdul Barr’s book “Al Tamheed” can also be downloaded from the following website

http://www.almeshkat.net/books/archive/books/altmheed.zip

Imam Malik offered his prayer with his hands on his sides, and not folded.

We read in Fatah ul Bari Sharh Sahih Bukhari, Volume 2 page 224:

“Ibin Qasim reports Imam Malik offered prayers without folding hands.”

The same narration has also been narrated in Tayseer al Bari Sharh Sahih al Bukhari,

translated by E’tiqad Publishing house, Delhi, volume 1, chapter 707, page 489

We read in Sharh Muslim by Nawawi Volume 1 page 173:

“The other narration of Malik is that the hands should remain open in Salat, not closed and

this opinion is the most prevalent amongst the Sahaba of Malik”.

Imam of our Sunni brothers Ai’ni in Sharh Kunz ul Daqaiq, page 250, published in

Nolakshoor, writes:

Imam Malik said that the order is certainly about unfolding the hands but prayers can be

offered with the folded hands.

The Holy Prophet (s) and his companions used to offer prayers with unfolded hands to the

extent that their fingertips got red due to the blood getting blocked there.

In Al Kifayah Volume 1 page 250 and al Ghayah Volume 1 page 250, both of which are

commentaries of Hidayah, we read this narration:

“Imam Malik gave a Fatawa that the hands should be pointing in the direction of the

ground”

Muhammad Ibin Abdul Rahman Dimishquee Shafee writes in Rehmath al ummah Volume

1 page 37, Dhikr Salat:

“The narration of Imam Malik is well known that he would pray with open hands”

Sunni scholars Sherani in Meezan al Kubra Volume 1 page 150, Dhikr Salath says:

“The Fatawa of Imam Malik is well known, namely that he would pray with open hands”

The darling of the Wahaby and Deobandi movement Muhammad Ismaeel Shaheed writes

in Tanveer al Aynayn page 41:

“The Syrian companions of Imam Malik bin Ums narrate that he would offer Salat with his

hands open. This Fatawa related to his obligatory Salath, and Imam Qasim narrates that he

would read the obligatory and Sunnah prayers with open hands. Shuhaib also records that

Malik prayed open hands, and he narrates that Imam Malik’s Sahab acted upon this”

We read in au Jaza al Masalik fee Sharh Muwatta Imam Malik Volume 3 page 166:

“There exist various narrations from Imam Malik on the opening of the hands, and amongst

the Malikis the opening of the hands is preferred and better, and Imam Malik deemed the

act of folding during obligatory prayers to be Makruh, but Musthahab in Sunnah prayers”

Maulana Ishfaque ur-Rehman in Imam Malik’s Muwatta (Arabic), page 142, printed by

Noor Muhammad Asah Al-Mutabe’ Karachi, border/margin of Kashful Ghita writes:

That is, “About placing the right hand on the left hand, Imam Malik said: “In the obligatory

prayers, I am not even aware of the folding of hands” so in obligatory prayers Imam Malik

wasn’t convinced that the hands should be folded, and he considered it as abominable. But

while offering the Nafl prayers in order to ease up things he allowed folding the hands if the

position of Qayyam gets lengthy.” (He might have felt the need for relaxation in the

Taraweih prayer, using one biddat to support other Biddat, What Intelligence!).

About the folding of hands, in the border of the very same page it is stated:

“Imam Malik has allowed the folding of hands for Nafl prayers but for the Obligatory

prayers, it is not allowed.”

Ibin al-Qasim said:

“…Maalik said about placing the right hand over the left during Salat. He said: (“I don’t

know (of) that in the obligatory (prayer).” And he used to dislike it. “However, in voluntary

prayers (nawaafil), when the standing is extended, there is no harm in that (for one who

doesn’t) support himself by it…”

Al-Mudawwanah 1/111

Conducting all this research, and after reading all this it becomes clear to us, and we should

no longer have any doubt regarding how we pray.

The Prophet of Islam has clearly told us in a narration:

"Pray as you have seen me praying."

Thus, it becomes clear we must pray with our arms on our side, since this is how the

prophet used to perform he prayer, and we have no right to change what was set by the

prophet, which is what was actually set by Allah (sw).

Performing of the Wudu (ablution)

Allah (sw) says to us clearly in the Holy Quran:

لة فاغسلوا وجوهكم وأيديكم يا أي ها الذين آمنوا إذا قمتم إل الصلكم إل الكعب ني إل المرافق وامسحوا برءوسكم وأرج

“O you who have believed, when you rise to prayer, wash your faces and your forearms to

the elbows and wipe over your heads and your feet to the ankles”

(Surah Al Maida, Ch. 3, Verse. 6)

There are a number of errors our Sunnis brothers perform in their Wudu, the first of them is

their major error is washing the feet rather than wiping the feet.

Firstly I would advise people NOT to rely on the translation of this verse since a few of the

famous translators of Quran have made a major error in the translation of this verse.

Sahih International, which is the most commonly used translation of the Quran says:

“O you who have believed, when you rise to [perform] prayer, wash your faces and your

forearms to the elbows and wipe over your heads and wash your feet to the ankles”

Firstly, this translation is not correct, secondly, things have been added to this translation

which is not found in the Arabic Quran, that is the section which says “wash your feet”

reading the Arabic the word wash is not used for the feet, however the word wipe is used

for it, this is changing the law and word of Allah, and thus performing of the ablution and

washing the feet would deem the ablution invalid since it is not correctly being performed,

thus all our acts of worship would be invalid, i.e. our daily prayer, recommended prayer, or

any act which requires Wudu, such as touching the words of the Holy Quran. So please rely

on the authentic Arabic Quran, and not a translation.

There is many evidence to prove that When the Holy Prophet (sawa) used to perform his

ablution he would wipe on his feet, and not wash:

Imam Ahmed also records the following tradition in his Musnad, Volume 1 Hadith 391:

“Hamran says: Uthman asked for water and performed ablution, he rinsed, sniffed then

washed his his face three times then washed his arms thrice then wiped his head and wiped

top of his feet. Then he smiled and said, “Will you ask me why I smiled?” He was then asked,

“Well, what made you smile?” He replied, “I saw the Prophet (a.s) ask for water near to that

place then he perform ablution as I have just done; Then he smiled and said, “Will you ask

me why I smiled?, then they replied Oh messenger of Allah what made you smile? He(s)

replied: “Verily if the slave asked for ablution and washed his face, God will remove every

sin his face get, if he washed his arm the same would be, if he wiped his head, same will be

the result (in respect of head), if he wiped his top of feet same will be the result (in respect

of feet)”

This narration can also be found in Musnaf Abi Shaybah, Vol. 1 page 18.

Its now clear to us that washing of the feet is not correct, and one must wipe the feet, this

now brings me to discuss, where did the washing of feet come from?

Washing the feet is an innovation, something which did not exist in the time of the Prophet

(sawa) and it was added by Umar, once again who is he to add and do as he wishes?

When we study Sunni sources, we find the following Narration:

“And there are many problems that arise from conflicting Hadeeth al Farooq adopted a

simple method, a method that all Mujtahids follow Umar on, such as the issue of Umrah and

Hajj, Wudhu and Muta…”

Izalatul Khifa’ Volume 3 page 305, Bab Rasail Fiqh

“Umar said to the Sa’d: We don’t deny that the Prophet ordered the wiping of the feet, yet

can you tell us whether after the revelation of Surah Maida he continued to wipe his feet?”

The details from Izalatul Khifa and the inference from Tafseer Durre Manthur is that the

wiping or washing the feet in Wudhu was the subject of intense dispute, one that neither

the Prophet (sawa) nor Abu Bakr were able of quelling. On the issue of wiping Umar used his

famed bravery to force people to wash their feet.

Tafseer Durre Manthur page 292 verses of Wudhu

Another Major error is the wiping of the neck, this has not been found in any narrations of

the Prophet, nor within the Quran.

To prove my point the following authentic Sunni sources can be used:

As evidence we have relied on the following Sunni works:

“It has been said that wiping the neck is also Bidha”

Fatah Qadeer Sharh Hidayah, Volume 1 page 31, Dhikr Wudhu

“There is no Hadeeth to evidence the wiping of the neck, which is why such an act is Bidha”

Au Jaza al Masalik Sharh Muwatta Imam Malik Volume 1 page 34

Words from Sunni Scholars

Words from His Eminence Sheikh Tareq Youssef.

You see Khadija brought Fatimah, and Fatima brought Hassan and Hussein.

So is there an indirect situation of hate on the Ahlulbait (as)

The prophet wept on her?

Would anyone believe that Imam Ali’s life would end with his murder?

And Sayyida Fatima dies heartbroken and sad, whether Omar or Abu Bakr, broke the door

and her ribs or not.

At least we have certainty that Umar’s narration in Bukhari, Fatima died angry with Omar

and Abu Bakr.

Herby, Sayyida Fatima, whom Allah is angered with whomever she is angry with, and is

pleased with whomever she is pleased with and her anger is the anger of the messenger of

Allah

Isn’t this information right?

Allah is pleased with what you’re pleased with and angry with what you’re angry with.

Is this not what the prophet said about Sayyida Fatima?

Great, so Sayyida Fatima died angry with Umar and Abu Bakr

So if you find a Shia, that is angry with Umar and Abu Bakr count him along with Fatima.

You see Fatima is angry, so if the Shia is angry, and you insult him for being angry with Omar

and Abu Bakr, then you might as well insult Sayyida Fatima (as), because they are on the

same path

So if Sayyida Fatima told Imam Ali:

Let them (Umar and Abu Bakr) not pray for me, not know where my grave is, not attend my

funeral, and till this very say, no one actually knows or is certain where the grave of Sayyida

Fatima exactly is, from the prophet mosque, or the Baqi cemetery.. Nobody knows, why?

Don’t ever think Sayyida Fatima, the mistress of the women of the worlds, doesn’t speak

truthfully, no, or Sayyida Mariam doesn’t speak truthfully, no.

Shia is intelligent too; she does have a present brain.

If Sayyida Fatima’s graves whereabouts were known, it would have been possible that Umar

and Abu Bakr and the Sunnis would go and sent their peace like they do with Aisha etc.

However Sayyida Fatima (as) wanted to place a large Question mark, a massive question

mark sign.

So you say O people, go and see what happened over there

Throughout history, every time you sit down, if from a hundred years, or two, three, or in

four, five you will have to study, why Fatima was furious with Abu Bakr and Omar.

One might tell you, because the land of Fadak, No.

As Bukhari narrates, Sayyida Fatimah knew she was going to die, so is she going to be sad for

a piece of land? No.

She was sad for the betrayal of her father from the people.

And the prophet said to Imam Ali, as our narration in Ahlul Sunnah state:

“O Ali my people will betray you after me”

This is the betrayal. So Sayyida Fatima died depressed 6 months after the demise of the

prophet.

And Ali is killed, Hassan is poisoned, and Hussein is cut into pieces

O good people, is this a nation that knew the progeny of the Prophet? Or knew Muhammad

himself? Or knew Allah, his messenger, faith or belief?

It did not know at all! Because when the prophet places the blanket and says O lord, these

are my Progeny, for remove from them any impurities and make them pure and spotless.

And their end become like so, five of them, the prophet, Ali, Fatima, Hassan and Hussein,

having tragic endings.

And then today, the arrogant Salafi Ummah, forbids celebrating and remembering.. In fact

there is not a single Sunni Scholar that stands and states the prophet’s words:

I leave with you two weighty things, the book of Allah and my Progeny

Not a single Sunni scholar, not one stands and states this hadith

Source:

http://www.youtube.com/watch?v=qF9eFmmrUmo

Syria's Grand Mufti Hassoun

Pardon me for speaking about this issue so honestly.

For tents of years, despite being a student, I have never heard from any of my teachers, that

on the day of Ashura, a catastrophic tragedy occurred in the Islamic world.

Why did they hide this from us?

May Allah forgive them.

They would say:

We were afraid that you are moved by it and become a Shia.

They were afraid.

Can truths be hidden for fear that people may turn to other schools of thoughts?

Can we hide the truth so that we can make one school appear more powerful than another?

Let us not be like this, gentlemen

The time when religion is used as a pawn in the politics of individuals is over.

And the time has passed when those who falsely claimed the title of Amir Al Muminin, could

use that title to commit atrocities.

Amir al Muminin is that person who

Applies the laws on himself first, the person who weighs his actions against the laws of god.

That person who applies the laws of Islam on himself and his whole family.

Such a person is worthy of that title

As for one who becomes an Amir by an oath that is compulsively taken from people, or by

fraud ridden elections. (In reference to Abu Bakr)

Such a person isn’t anyone Amir

Such a person is an Amir of his own desires

This is a truth that I feel obligated to reveal

Source:

http://www.youtube.com/watch?v=AIbqCPOwCaI

http://www.youtube.com/watch?v=AIbqCPOwCaI

For years the Shia school has

been subject to attack due

to misunderstanding

regarding their beliefs, this

book has been written in

order to discuss these beliefs

and clear any

misconceptions regarding

the Shia school of thought, it

also proves the Shia school

correct using authentic

Sunni sources.

The True

Islam Second Edition

Ibrahim Mustapha

2014 ©

The True Islam

Documents

Transcript of The True Islam