Response to “Unreliability” of The Rainwater Treatment Hadith

The claim can be viewed here: http://hadithanswers.com/a-lengthy-unreliable-hadith-on-cure-with-rain-water/

[By Mujlisul Ulama]

In refutation of a Hadith pertaining to treatment for sicknesses with rainwater and Qur’aanic recitation, a pseudo-salafi student, in an article captioned: ‘A lengthy unreliable Hadith on cure with rain water’, presents the following flotsam arguments to bolster his charge of fabrication against the Hadith of Rasulullah (sallallahu alayhi wasallam). He contends that:

(a) The Hadith appears in the “non-primary” kitaabs, Jami’ul Usool and Jam’ul Fawaaid.

(b) Both these sources do not mention the chain for this narration.

(c) They reference the narration to ‘Razeen’ who does not “usually cite the chains for his narrations”.
(d) Senior latter-day Muhadditheen stated that they were unable to locate several narrations that Razeen had cited in his book.

(e) Allamah Zahabi said: “In his (Razeen’s) books are some very unreliable narrations.”

(f) The chain of this narration is yet to be located.

(g) The Hadith has exaggerations which are usually found in fabricated Hadiths.

(h) The popular reliable Hadith sources have no mention of this Hadith.

(i) There is a real chance of the Hadith being a fabrication.

In a nutshell, the above are the pseudo-salafi critic’s spurious dalaa-il. But, every one of the aforementioned specious arguments is baseless. The critic’s research on this issue is extremely defective. Due to this deficiency he has committed the very serious error of categorizing this Saheeh Hadith a ‘fabrication’ (Maudhoo’).

First argument
(a) The Hadith appears in the “non-primary” kitaabs, Jami’ul Usool and Jam’ul Fawaid.

The appearance of a Hadith in a ‘non-primary’ source is not a principle for classifying a Hadith   a fabrication. Numerous non-primary Hadith kutub are of the highest standard of authenticity and reliability. Kutub other than the Sihaah Sittah (Bukhaari, Muslim, Abu Dawood, Tirmizi, Nasaai’ and Muwatta Maalik, and according to some, Ibn Maajah) also enjoy a high degree of authenticity. The two kitaabs mentioned by the neo-salafi, in fact comprise of the Ahaadith of these Six Kitaabs collectively called Usool.

That Ahaadith are not authentic merely because they happen to be in the so-called ‘non primary’ kutub, is an extraction from some Salafi’s thumb which the misguided student has understood to be a principle in the knowledge of Hadith classification.

Second argument
(b) Both these sources do not mention the chain for this narration.

Firstly, this charge is false. Both the Kutub do mention the Sanad for every Hadith taken from Imaam Razeen’s Kitaab in which he explicitly states that all the Ahaadith in his Kitaab are from the Sihaah Sittah. Since Imaam Razeen, and following him, the Author’s of Jaami’ul Usool and Jam’ul Fawaaid, truncated only that well-known section of the Sanad which links the Compilers of the Sihaah Sittah to Rasulullah (sallallahu alayhi wasallam), it is incorrect to contend that the Chain of the Narration is not mentioned. Thus, Imaam Razeen mentions, for example, that the Hadith narrated by Ibn Umar (radhiyallahu anhu) is from the Sihaah Sittah. This averment is in fact the full Isnaad of the Hadith.

If any person narrates a Hadith from a Sahaabi and says that it is in Bukhaari, then it will be only a Salafi moron or a pseudo-salafi moron who will contend that the Hadith has been truncated, i.e. narrated without its Sanad. But this claim is erroneous in view of the fact that the Isnaad from Bukhaari to Rasulullah (sallallahu alayhi wasallam) is ma’roof – well-known and confirmed. Any one interested in the full Chain of Narrators should ascertain it from Saheeh Bukhaari. There is no incumbency for a person in this age to narrate the names of all the narrators of Ahaadith which he cites from any of the authentic Kutub, and these are not restricted to the Sihaah Sittah.

Real Truncation is to narrate a Hadith without Sanad and which has not been acquired from any reliable and authentic Kitaab or Thiqah (trustworthy and uprighteous) Source, e.g. like a Bid’ati saying: “Hadhrat Abu Bakr (radhiyallahu anhu) mentioned the virtues of mawlid.” The narration is minus Isnaad and cannot be attributed to any well-known, famous, authentic Kitaab to enable one to ascertain its validity. A narration subjected to such truncation will obviously be rejected and not accepted as authentic.

But the type of ‘truncation’ employed by illustrious Muhadditheen such as Imaam Razeen, Imaam Baghawi, Ibnul Atheer and many others, and by the eminent Fuqaha is never grounds for classifying a Hadith as Dha’eef (weak) and Maudhoo’ (fabricated). These Muhadditheen of later times do not perpetrate  Real Truncation. They explicitly state the Source, e.g. Sihaah Sittah. Only morons understand that a Hadith attributed to Bukhaari, for example, is a truncated narration. The full Sanad could easily be ascertained from Saheeh Bukhaari.

Thousands of Ahaadith of the Sihaah Sittah compiled by Imaam Razeen and many other Muhadditheen in their kutub are all superficially truncated. It is indeed moronic to aver that a Hadith is Maudhoo’ simply because the full Isnaad is not mentioned. It is more than adequate for establishing authenticity if an Imaam of Hadith – an Authority of the Shariah – says that the Ahaadith are in Sihaah Sittah.

The practice of the Fuqaha and the later Muhadditheen was to resort to this kind of superficial truncation of Hadith narrations since they had no need for the Isnaad. The issue of Chains had already been finalized by the early Muhadditheen and the Aimmah-e-Mujtahideen.

Third argument
(c) They reference the narration to ‘Razeen’ who does not “usually cite the chains for his narrations”.

This is another notorious lie of Salafis and their blind followers, the pseudo-salafis masquerading as Muqallideen of the Math-habs.

The neo-salafi critic of Imaam Razeen and the Hadith in question, due to the deficiency of his research has grossly failed to understand the rank of Al-Imaam, Al-Muhaddith Allaamah Razeen Bin Muawiyah Al-Abdari. Imaam Razeen was among the prominent Akaabir Mukharrijeen (Hadith Examiners) and among the Aimmah Muhadditheen. When an Authority of this calibre cites a Hadith without  deprecating and criticizing it, it confirms the authenticity of the Hadith. Insha-Allah, our detailed Response (which will be posted sometime later) will adequately show the extremely lofty pedestal which Imaam Razeen occupies in the firmament of Hadith and Fiqh. It is essential to understand that Imaam Razeen was not just any Zaid, Bakr, Tom, Dick and Harry.

If all the Ulama of this age are shoved into Imaam Razeen’s kurtah pocket, there will be  ample space for several more of   such groups to be squeezed in.

Fourth argument
(d) Senior latter-day Muhadditheen stated that they were unable to locate several narrations that Razeen had cited in his book.  

The inability of latter-day Muhadditheen to locate some narrations cited by Imaam Razeen from the Sihaah Sittah, may not be used as an argument to classify a Hadith as being unreliable or fabricated. It is exceptionally grave to brand a Hadith of Rasulullah (sallallahu alayhi wasallam) ‘Maudhoo’ just because some Hadith examiners who appeared on the scene 6, 7, 8  and 9 centuries after Nabi-e-Kareem (sallallahu alayhi wasallam), had failed to locate the sources of some of the Ahaadith cited by Imaam Razeen. The spuriousness of this flimsy argument should be quite obvious.

The inability of a Muhaddith to locate the source of a Hadith   narrated by another illustrious Hadith Authority is not a principle for branding the Hadith unreliable or a fabrication, or to even cast aspersions on its authenticity. The authenticity of the Hadith is in fact the Thiqah Authority who declares it reliable and authentic.  Allaamah Ibn Hajr –  who was unable to locate even the sources of many of Imaam Bukhaari’s Ta’leeqaat (truncated narrations), commented: “I did not find it.”   His inability is not grounds for labelling Imaam Bukhaari’s truncated Ahaadith as fabrications or unreliable.

Fifth argument
(e) Allaamah Zahabi said: “In his (Razeen’s) books are some very unreliable narrations.”  

Allaamah Zahabi’s criticism is apodalic and eristic. Having failed to present even a single Shar’i or rational argument for refuting the Hadith narrations of Imaam Razeen, Zahabi conceded that Imaam Razeen was ‘Al-Imaam Al-Muhaddith Ash-Shaheer’.

Furthermore, Zahabi did not claim that the ‘Rainwater Hadith’ is a fabrication. He had not even made reference to it. His statement refers to “some” allegedly “very unreliable narrations”. Nowhere does he say that the specific Hadith under discussion is a fabrication. The only one who has classified it a ‘fabrication’, is the pseudo-salafi critic. 

It is also necessary to say that Zahabi’s notion of some of Imaam Razeen’s narrations being “unreliable” is a subjective conclusion. He advances no rational argument for his contention. There is no reason why we should opt for the taqleed of Zahabi when an illustrious Muhaddith of the calibre of Imaam Razeen who appeared more than two centuries before Zahabi, had accepted the Hadith to be Saheeh. Zahabi’s criticism has been dismissed by great Authorities. Insha-Allah, we shall   elaborate more in our detailed Response where it shall be shown that Zahabi was the victim of   bigotry and many of his averments and views are spurious. His comment has been baselessly employed by the neo-salafi critic.

Sixth argument
(f) The chain of this narration is yet to be located.  

This is yet another falsity blurted out by an unthinking mind. The Chain of Narration of the Hadith is confirmed by the fact that the illustrious Compiler, Imaam Razeen, a Muhaddith of impeccable standard, declared explicitly in the Introduction of his Kitaab, Tajreedus Sihaah, that the Sources of all the Ahaadith in his Kitaab are the Six Hadith Kutub. The authenticity of the Hadith is further corroborated by other eminent Muhadditheen such as Ibnul Atheer, Al-Faasi and Ibn Dabee’. 

Furthermore, the inability of locating the Chain of a Hadith cited and accepted by an illustrious Imaam of Hadith is not valid grounds for rejecting the Hadith as a ‘fabrication’. Yes, if some grave-worshipper or a man belonging to the Ahl-e-Bid’ah cites a narration for which there is no substantiation in the Kutub of Hadith, then there will be justification for dismissing the Hadith without branding it a fabrication. If the genuinely chainless/truncated narration is in conflict with the Shariah, it will only then be labelled a fabrication. But, if it pertains to the sphere of Fadhaa-il, it shall not necessarily be lambasted unless it has been made a basis for bid’ah. 

Imaam Razeen who is a senior Authority of Hadith is in fact the Sanad. In his own right, he is the Chain of Narration establishing the authenticity of the Hadith. There is no need to dwell beyond this illustrious Imaam of Hadith in search of a Chain.

Seventh argument
(g) The Hadith has exaggerations which are usually found in fabricated Hadiths.

The moron neo-salafi while audaciously slandering the Hadith, has not enumerated the “exaggerations” in this specific Hadith. If he presents these, we shall, Insha-Allah, tackle the issue. He has not even explained what exactly he means by “exaggerations” in the context of the Ahaadith of Rasulullah   (sallallahu alayhi wasallam). He has simply lapped up the flotsam which the Salafis have disgorged.

Eighth argument
(h) The popular reliable Hadith sources have no mention of this Hadith.  

There is no principle which labels a Hadith Maudhoo’ or unreliable merely because it does not appear in the Sihaah Sittah. In fact, this Hadith does exist in one of the Sihaah Sittah of which there were a variety of manuscripts extant during the age of Imaam Razeen. 90% or more of the Saheeh Ahaadith do not appear in the six popular Hadith books. Besides the Six, there are many other popular Hadith kutub among which are Jaami’ul Usool, Jam’ul Fawaaid, Imaam Razeen’s Tajreedus Sihaah, and many more.

As far as popularity is concerned, Imaam Razeen’s Kitaab is extremely popular. Acknowledging the popularity of Imaam Razeen’s Kitaab, even the critique Zahabi says: “He stayed in Makkah for an age where he heard Bukhaari from Eesa Bin Tharr Al-Harawi, and Muslim from Al-Hasan At-Tabari. He has a popular book in which he has compiled the Six Kutub.”

Ibn Razeen’s Tajreedus Sihaah, and Ibn Atheer’s Jaami’ul Usool in which this particular Hadith is recorded, are extremely popular. These kutub are not obscure, lacking in status or academic lustre or authenticity as the moron Salafis attempt to convey. All of these kutub are reliable sources. In fact, the neo-salafi student, acknowledging the popularity of Imaam Razeen’s Tajreedus Sihaah, says: “His book: ‘Tajridus Sihah’ is famous.” This should clinch the flimsy ‘popularity’ idea.

The ninth argument
(i) There is a real chance of the  Hadith being a fabrication.  

The hallucinated chance is not a daleel. It is an arbitrary, stupid claim devoid of any basis. It is the baseless conclusion of one who lacks the ability to correctly cogitate and excogitate.  

The neo-salafi chap has not advanced a single valid argument for this baseless contention and stupidly fabricated hypothesis. In fact, even Allaamah Zahabi has not labelled the Rainwater Hadith a fabrication. While he claims that some narrations of Imaam Razeen are “unreliable”, he does not say that this particular Hadith or any other specific Hadith of Imaam Razeen is Maudhoo’. It is only the pseudo-salafi student who has mustered up the audacity to brand this Saheeh Hadith of Rasulullah (sallallahu alayhi wasallam) so unceremoniously.

Should we briefly accept that “some” narrations in Imaam Razeen’s most popular (Mashhoor) Kitaab are “unreliable”, what is the rational argument for claiming that the Rainwater Hadith is included among the “some unreliable” narrations? There is not even an iota of daleel to substantiate this spurious claim. In addition, ascribing unreliability to some of the Ahaadith in Imaam Razeen’s Kitaab is tantamount to the attribution of unreliability to the Sihaah Sittah, for all the Ahaadith in Tajreedus Sihaah are from the Six famous Hadith Kutub.

In his conclusion, the critic says: “In such a situation, caution demands that we abstain from spreading, sharing or publicizing this narration.”  

Imaam Razeen and the illustrious Authors of Jaami’ul Usool, Jam’ul Fawaaid, Taysirul Wusool, etc. had a better understanding of the concept of “caution” regarding Hadith narration. They were great Authorities of Hadith, and they had deemed it appropriate and valid to include this Hadith in their highly authentic kutub. The conclusion of the neo-salafi chap is thus dismissed as utterly baseless.

THE RAINWATER TREATMENT HADITH  – THE MOST WONDERFUL REMEDY

Rasulullah (sallallahu alayhi wasallam) said: “Jibraeel taught me a medicine which obviates the need for any other medicine or for a physician.”  

Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthmaan and Hadhrat Ali (radhiyallahu anhum) eagerly asked: “And, what is that medicine? We are in need of it.”  Rasulullah (sallallahu alayhi wasallam) said:

“Take some rainwater and recite on it Surah Faatihah, Surah Ikhlaas, Surah Falaq, Surah Naas and Aayatul Kursi. Each one seventy times (and blow on the water). Then drink of this water morning and evening for seven days. I take oath by That Being Who has sent me as the Nabi with the Haqq! Jibraeel said to me: ‘Verily, whoever drinks from this water Allah will eliminate from his body every disease and protect him against all sicknesses and pains. Whoever gives it to his wife to drink, then sleeps with her, she will become pregnant by the permission of Allah. It cures the eyes, eliminates sihr (magic), cures chest pains, toothache and urine stoppage, etc., etc.………..”   (End of Hadith)

COMMENT

There can be absolutely no doubt in the efficacy of this wonderful remedy prescribed by Jibraeel (alayhis salaam) by the Command of Allah Azza Wa Jal. It has been handed to the Ummah by As-Sadiq (The Truthful), Muhammad Rasulullah (sallallahu alayhi wasallam). Its efficacy is dependent on two conditions just as the efficacy of all kinds of remedies is reliant on certain conditions, e.g. diet, dosage, etc.

The two essential conditions for its efficicacy is:

(1) Taa-at (Obedience). Abstention from sin – fisq and fujoor, and cleansing the heart from malice, etc. 

(2) Yaqeen – firm faith. The ultimate result is the decree of Allah Ta’ala with which every Mu’min has to incumbently be pleased. Allah does as He wills.

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Imam Abu Hanifa & the Shoe Worship Narration

Translated By Waqar Akbar Cheema

Here is the response of Al-Imam al-Hafiz Muhibuddin Abi Abdullah Muhammad bin Mahmud ibn al-Hasan bin Hibat Allah bin Mahaasin a.k.a. Ibn al-Najjar al-Baghdadi (d. 643 AH) to the Khatib al-Baghdadi’s narration about Abu Hanifa tolerating worship of a shoe.

He writes:

وأما ما نقله عن محمد بن الحسين بن الفضل القطان إلى يحيى بن حمزة أَنَّ أَبَا حنيفة قَالَ: لو أَنَّ رجلا عبده هذه النعل يتقرب بها إلى الله لم أر بذلك بأسا. فَقَالَ سَعِيد: هَذَا الكفر صراحا

فهذا لم ينقله أحد من أصحاب أبى حنيفة واعلم أن أصحاب الإنسان أعرف به من الأجنبى، ثم اعلم أن مذهب أبى حنيفة له أصول وقواعد وشروط لا يخرج عنها، فأما أصول مذهبه رضى الله عنه فإنه يرى الأخذ بالقرآن والآثار ما وجد وقواعده أن لا يفرق بين الخبرين أو الآي والخبر مهما أمكن الجمع بينهما إلا إن ثبت ناسخا أو منسوخا وشروطه أن لا يعدل عنهما إلا أن لا يجد فيهما شيئا فيعدل إلى أقوال الصحابة الملائمة للقرآن والسنة وإن اختلفوا تخير ما كان أقرب إلى الكتاب والسنة. فهذا عليه إجماع أصحاب أبى حنيفة وهو إذا عددت المدرسين منهم في عصر واحد وجدتهم أكثر من إسناد الخطيب منه إلى أبى حنيفة رحمه الله.

واعلم أن أخبار الآحاد المروية عن النبي صلّى الله عليه وسلّم توجب العمل لأجل الاحتياط في الدين ولا توجب العلم. وأخبار التواتر توجب العلم والعمل معا فكيف بك عن أخبار الخطيب هذه التي لا تكاد تنفك عن قائل يقول فيها، فإذا نازلنا الأمر وساوينا قلنا أخباره أخبار آحاد وأخبار أصحاب أبى حنيفة متواترة والعمل بالمتواترة أولى؛ وقد ثبت مذهب أبى حنيفة وأصوله وقواعده فإذا ثبت أن هذه أصول أبى حنيفة فكيف يسوغ له أن يقول هذا مع علمه بقوله تعالى: ما نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى

فهذا لا يصح عن أبى حنيفة

“As to what is narrated from Muhammad bin al-Hussain bin al-Fadl al-Qattan through Yahya bin Hamza that Abu Hanifa said: ‘If a man were to worship this shoe to get closer to Allah I do not find anything objectionable with this.’ Sa’id said: This is clear disbelief.

This is not narrated by any of the companions of Abu Hanifa and know that a person’s companions know him better than the strangers. Further, remember that the Madh-hab of Abu Hanifa has its rules and principles that it does not divorce with. And the principles of his Madh-hab is to first seek evidence with whatever one finds in Qur’an and Sunnah. And [his] Madh-hab‘s principle is not to see variance between two reports or an ayah or a report when reconciliation between the two is possible except when proof of one being abrogated and other the abrogator is established . Their principle in (science of seeking evidence) is not to turn away from Qur’an and Sunnah except when nothing is found in these two sources in which case the sayings of the Companions that are closest to Qur’an and Sunnah are to be referred to and if they differ then the one closest to Qur’an and Sunnah is to be adopted. This is something on which the companions of Abu Hanifa have agreed and when I counted the teachers among them at a given time I found them to be more than the links of al-Khatib back to Abu Hanifa, may Allah have mercy on him. And know that the isolated reports (akhbar al-ahaad) narrated from the Prophet, peace and blessings of Allah be upon him, necessitate practice by the way of cautiousness in religion but they do not give certain knowledge whereas continuously reported narrations (akhbaar al-tawatur) lead to certain knowledge and mandate practice as well. Then how can you refer to the narrations of al-Khatib (al-Baghdadi) that you will hardly ever find someone saying. Therefore, when it comes to it we say his narrations are isolated and the reports of the companions of Abu Hanifa are continuously reported (mutawatir) and going by what is continuous is the best, and the principles, rules and essentials of the Madh-hab of Abu Hanifa are established and when these principles of Abu Hanifa are proven how is it possible for him to say so with his knowledge of the word of Allah, “(the mushrikin say) We worship them for no other reason but because they would bring us near to Allah closely”?
The report, therefore [we say], is not proven from Abu Hanifa.”

In other words the report is one of isolated reports (akhbaar al-ahaad) and simply contradicts what is known through continuous reports (mutawatir) about the creed (aqeedah) of Imam Abu Hanifa, may Allah’s mercy be upon him. Such “munkar” and “shaadh” reports are no evidence for any purpose whatsoever..

See, Ibn an-Najjar al-Baghdadi, Kitab ar-Radd ‘alaa Khatib al-Baghdadi, (included in) Tarikh al-Baghdad wa Zuyulihi, (Beirut: Dar al-Kotob al-Ilmiyah, 1417 AH), vol.22 pp.46-47.

Nazar – Evil Gaze and its Remedy

By Mujlisul Ulama

Rasulullah (sallallahu alayhi wasallam) said: “Verily, a bad gaze is reality.” The effect of a person’s gaze can be disastrous in the health of the person to whom the gaze is directed. It could result in serious illness of the person. Once when someone lapsed into unconsciousness due to the gaze of another person, Rasulullah (sallallahu alayhi wasallam) said: “Why do any one of you desire to kill his brother. Why don’t you offer a dua of barkat for him.”

Rasulullah (sallallahu alayhi  wasallam) instructed that if  one’s gaze falls on someone and one is attracted to that person, be it a child, then one should   immediately say: Baarakal-laahu alayka. (May Allah grant you barkat in it – i.e. whatever the ni’mat may be, whether beauty, health, intelligence, etc.).

It is also narrated in the Hadith that when one sees a beautiful person or even an animal, one should say: Baarakallaah or Ma shaa-Allaah. This will neutralize the effect of the eye. The effect of a strong stare could be evil even if not accompanied by an evil intention. A person staring at someone may innocently make a good comment. Nevertheless, the effect of the gazes could be evil. One should therefore always recite the short Dua when viewing something or someone beautiful.

If evil nathr (gaze) is suspected on someone, adopt the following prescription: Recite once Surah Faatihah, then the first five verses of Surah Baqarah until Muflihoon, Aayatul Kursi, Surah Ikhlaas, Surah Falaq and Surah Naas. Then the last two aayats (50 and 51) of Surah Qalam. After having recited these aayaat and Surahs, blow on the affected person. Repeat the process a second time and blow on the person. Then repeat it a third time and blow on the person. Repeat this process in the morning and the evening for three days. Insha’Allah, the evil effect will be cured. 

GHOUTA SYRIA = Srebrenica Bosnia

Guardian 20/02/18

Eastern Ghouta is another Srebrenica, we are looking away again

The horror of the Bosnian Muslim massacre of 1995 is being repeated today in Syria.

With every child who dies, with every act of brutality that goes unpunished, eastern Ghouta more closely resembles what Kofi Annan once called the worst crime committed on European soil since 1945. Eastern Ghouta is turning into Syria’s Srebrenica.

Like the Bosnian Muslim enclave in 1995, eastern Ghouta, on the outskirts of Damascus, has been besieged by regime forces since the early stages of the Syrian war. Years of attrition have failed to dislodge rebel factions that control it.

As was the case in Srebrenica, food supplies, aid and medical assistance have been cut off. In 1993, the UN designated Srebrenica a “safe area”. Last year, as part of Moscow’s abortive Astana peace process, the Russians declared eastern Ghouta a “de-escalation zone”.

‘It’s not a war. It’s a massacre’: scores killed in Syrian enclave To no avail. As in Bosnia, nobody attempted to protect the civilian population when a regime offensive began there in December after negotiations failed. The airstrikes and bombardments are carried out with impunity by Syrian forces and their Russian backers.

The UN has almost begged the pro-Assad coalition, which includes Iranian-led militias, to agree to an immediate humanitarian ceasefire. Its appeals have been ignored. Relief agencies’ pleas for access have also gone unanswered.

The attention of the big powers – the US and Russia – and regional actors such as Turkey, is focused instead on a grand strategic game played over the corpses of half a million Syrians. Their eyes are on future control of a country in effect partitioned into zones of influence.

For the Trump administration, this means curbing Iran’s supposed ambitions to create a “land bridge” to the Mediterranean, or a “Shia crescent” stretching from Herat in Afghanistan to the Bekaa valley in Lebanon. For the Turks, it is all about crushing the Kurds. For Vladimir Putin, it is about power.

But for the residents of eastern Ghouta, it is about survival. Record numbers have died in the past 36 hours in an area where the overall death toll since 2011, when the war began, runs into uncounted thousands. And there is no escape.

More than 200 dead, over 500 wounded and five hospitals bombed in last 2 days. The violence is relentless and unbearably cruel.

In Srebrenica, about 8,000 Muslim men and boys were massacred in a few days. Between 25,000 and 30,000 Bosniak women, children and elderly people were subject to forcible displacement and abuse. The international criminal tribunal for the former Yugoslavia later decreed that these crimes constituted genocide.

At the time, the world stood back and watched as Gen Ratko Mladic’s Bosnian Serb army and Scorpion paramilitaries closed in, overrunning Dutch peacekeepers. The international community knew full well what Mladic might do, that a massacre was imminent. It looked the other way.

The agony of eastern Ghouta, already infamous as the scene of a 2013 chemical weapons attack using sarin gas, is slower but similarly ignored. Once again civilians, including large numbers of children, are being killed. Once again, the western powers, with forces deployed in the country, refuse to intervene. Once again, the UN is helpless, the security council rendered impotent by Russian vetoes.

“This could be one of the worst attacks in Syrian history, even worse than the siege on Aleppo … To systematically target and kill civilians amounts to a war crime and the international community must act to stop it,” said Zaidoun al-Zoabi of the independent Union of Medical Care and Relief Organisations.

But for now at least, Syria’s president, Bashar al-Assad – like Mladic in 1995 – appears to be impervious to reason or outside pressure. The evidence implicating Assad in war crimes and crimes against humanity is plentiful. So far no charges have been brought, and he carries on regardless.

Today, in eastern Ghouta, like Srebrenica in 1995, vile crimes that could constitute genocide are being committed. In November, Mladic was finally convicted of genocide in The Hague. That took 22 years. How many more children will die before justice is served in Syria?

#Ghouta #Shaam

WHY I LEFT THE SHIAH RELIGION – A Former Shi’i Priests’ Testimony

A CULT OF ‘RELIGIOUS’ ADULTERY – ‘IMAAMS’ THRIVING ON HARAAM ‘KHUMS’ (FALSE RELIGIOUS TAX) EXTRAVASTED FROM THE IGNORANT MASSES

A MURDERED FORMER SHI’I PRIEST WHO EXPOSED THE EVIL  OF SHI’ISM TELLS HIS STORY “WHY I LEFT THE SHIAH RELIGION”   

Sayyid Husain Al-Musawi is not an unfamiliar name among the Shi’ahs. He was a great scholar of the Shi’ahs who was born in Karbala and studied in Hauzah until he got the title “mujtahid”. He also had a special position in the sight of Imam Ayatullah Khomeini.

After going through a long spiritual journey, he finally left Shi’ah, because he found so many deviations and errors in it. This article was excerpted from his book, ‘Why I Left Shi’ah (transl.)’, his responsibility for Allah and history before he was eventually murdered: The following is his testimony before he was killed by the Shiah priest:

[By SAYYID HUSAIN AL-MUSAWI]

“I was born in Karbala, growing up in an environment of Shi’ah people and was cared for by my father, who was a religious person. I studied in a number of schools in the city up until I reached early adolescence. And then my father sent me to Hauzah, sort of like an Islamic boarding school, in the city of Najaf. It was the main city of knowledge, the place of the famous scholars to study religious knowledge, such as Imam Sayyid Muhammad Ali Husain Kasyif Al-Ghita. He was a notable figure in the ‘City of Knowledge’. Since then, I started thinking seriously about the issue of knowledge. I studied the madzhab of Ahlul-Bait, but on the other hand I have found reproach and attacks against the Ahlul-Bait.

I learned about the issues of Shari’ah to worship Allah, but in it were nas (texts) which show kufr against Allah SWT. “O Allah, what am I studying? Is it possible that all this is the true madzhab of Ahlul-Bait?”

Indeed, this led to the splitting of a person’s personality. Because, how does he worship Allah while on the other hand he is kufr against Allah? How does he follow the sunnah of Rasulullah while on the other hand he attacks him? How can he be said following the Ahlul Bait, loving and studying their madzhab, while he insults and mocks him?

“Send down your mercy and love O Allah. If not because of Your mercy, I will surely be among those who go astray, in fact among those who lose.”

I again asked myself, “What is the attitude of the notable figures, the imams and those who are considered as ulama’s? What is their stance on this matter? Do they see what I see? Do they learn what I learn?”

I need someone to complain about all my confusion and pour out all my sadness to. I finally got the guidance and a good idea, i.e. to do a comprehensive study and re-assess all the subject materials that I had received. I read everything I got from the references, be it the mu’tabar or otherwise.

I read every book that got into my hands. I pondered to review some of the paragraphs and those nas and I commented based on the ideas that were in my brain.

When I finished reading the references that are mu’tabar, I got some paper, and then kept them, hopefully one day Allah will determine a decision for me.

I beg Allah for help in explaining this truth. There would be a lot of accusation, fitnah and murder attempts that would be met if one exposes the deviations of Shi’ah, but I had already considered all those, and they did not prevent me from doing it.

The people of Shi’ah have killed the father of our leaders, namely Ayatullah Uzhma Imam Sayyid Abul Hasan Al-Ashfani, the greatest imam of the Shi’ah after the disappearance of the imams until today. There is no doubt that he was a great figure of Shi’ah, however, when he was about to straighten out the manhaj of Shi’ah and cleanse the superstitions that are present in it, they slaughtered him like how they slaughter a goat. Just as they also have assassinated Sayyid Ahmad Al-Kasrawi when he declared himself free of the deviations of Shi’ah and wanted to straighten out the manhaj of Shi’ah, they chopped off the body of Sayyid Ahmad into several parts.

There are still many people who suffered the same fate due to their courage in opposing the baatil aqeedah incuded into the madzhab of Shi’ah. And they also want me to suffer the same fate. But it does not frighten me. Suffice it for me to deliver the truth, advise my brothers, give warnings to them and turn away from misguidance.

If I want the pleasure of the world, the mut’ah (contract marriage) and khumus (a fifth of the property given by the followers of Shi’ah) have been enough to achieve all those, as done by others other than my-self who have become rich in each of their area. Some of them ride the most expensive cars of the latest model. But alhamdulillah, I turned away from those since I recognize the truth.

Seeing The Ahlus-sunnah As Najis (Unclean)

The most widespread belief among us, the followers of Shi’ah is the prioritization on the Ahlul Bait. In the madzhab of Shi’ah, everything is based on the love for the Ahlul Bait. To disown themselves from the laymen, namely the Ahlus-Sunnah, to disown themselves from the three khalifahs and Aishah binti Abu Bakar for their attitude against the Ahlul Bait.

What’s rooted in the mind of every Shi’ah, be it the young or the old, the clever or the ignorant, the male or the female, is that the Sahabahs had done injustices against the Ahlul Bait, shed their blood and made halal their honor. The belief instilled by the ulama’s and mujtahid of Shi’ah is that their biggest enemy is the Ahlus Sunnah. This is because the Sunni people are considered najis in the sight of the Shi’ahs, to the extent that even if they cleanse themselves a thousand times, the najis will not vanish.

Almost all the books of Shi’ahs that I studied are full of rough language and are beyond common sense. Various insults, aspersion and dirty words are scattered in every book. In fact, often times, what’s expressed do not have sound logic. Please read Al-Kafi, Nahjul Balaghah, Al-Ihtijaj and Rijal Kishi.

If we want to explore every-thing that is said about Ahlul Bait, the discussion will be extended, because no one among them is free from the dirty words, foul sentences or contemptible accusations. Many despicable deeds have been attributed to them.

Read this riwaayah, “Rasulullah did not sleep until he kissed the front part of Fatimah’s face,” [Bihar Al-Anwar, 43/44].

“Rasulullah kept his face on both breasts of Fatimah,”  [Bihar Al-Anwar 43/78].

A very heinous blasphemy, how could Rasulullah, the noble, do all those illogical things.

THE OBSCENITY AND IMMORALITY OF SHIAH RELIGION

Nikah Mut’ah 

Nikah mut’ah has been practiced in the ugliest forms. The women have been humiliated in the worst forms of humiliation. Most of them (Shi’ahs) fulfill their lusts in the name of religion behind the curtain that is called mut’ah.

They have brought riwaayahs (narratons) that give motivations to practise mut’ah, setting and detailing its rewards, as well as punishments on those who do not do it. In fact those who do not practice mut’ah are considered kaafir. As-Saduq narrated from As-Sadiq that he said, “Indeed, mut’ah is my religion and the religion of my father. Whoever denies it, it means he is denying our religion and having the aqeedah of a religion other than our religion,” [Man La Yahdhuruhu Al-Faqih, 3/366]. This is the declaration of kufr on those who reject mut’ah.

To strengthen further this mut’ah, the name of Rasulullah was even fabricated, such as written in “Man La Yahdhuruhu Al Faqih”, 3/366, “Whoever does mut’ah with a woman, he will be safe from the wrath of Allah, the Compeller. Whoever does mut’ah two times, he shall be gathered together with the people of goodness. Whoever does mut’ah three times, he will be side by side with me in paradise.”

It is the spirit of these words that drives the ulama of the city of knowledge, Najaf, the dominion of the imams, to do mut’ah with many women. Such as the ulama’ Sayyid Shadr, Barwajardi, Syairazi, Qazwani, Sayyid Madani and many others.

Check out this riwaayah. From Sayyid Fathullah Al Kashani, he narrated in Tafsir Manhaj As-Sadiqin, (fabricating) the Prophet, verily he said, “Whoever does mut’ah once, his status is like Husain AS; one who does it two times, his status is like Hasan AS; the one who does it three times, his status is the same as Ali Bin Abu Talib; and whoever does mut’ah four times, his status is the same as my status.” 

Indeed, it does not make sense. Say there was an evil man doing mut’ah once, his status is the same as Husain AS; and then mut’ah twice, his status goes up again. That easy?? Are the status of Rasulullah SAW and the imams that low?? Even if the person doing mut’ah has attained a high status of imaan, is his status the same as the status of Husain, his brother, his father and his grandfather?

(Mut’ah in practice is sanctified fornication/adultery. It is to hire a woman for sexual gratification in lieu of the payment of a sum of money. In other words, it is holy prostitution – The Majlis)

Khomeini Has Mut’ah With A Small Child  

When Imam Khomeini stayed in Iraq, I went back and forth to visit him. I studied under him, thus the  relationship between myself and him became very close. At one time, he agreed to go to a city in the framework of fulfilling an invitation, namely the city that is located on the western part of Mosul, that could be reached in about half an hour by car.

Imam Khomeini asked me to go along with him. We were received and honoured with an extraordinary honour during our stay with one of the Shi’ah families who lived there. He had pledged allegiance to propagate the creed of Shi’ah in that region.

When the visit ended and on our way home, on the road, on our return, we passed through Baghdad and Imam Khomeini wished to rest from the tiring journey. Then he instructed that we head to a resort area where there lived a man from Iran named Sayyid Sahib. There was a pretty strong friendship between him and Imam. Sayyid Sahib asked us to stay overnight at his place that night and Imam Khomeini agreed.

When the time of Isha’ came, dinner for us was served. The people who attended kissed Imam’s hand and asked him questions regarding a number of issues and Imam answered them.

When it was time to sleep and the people had already gone home, Imam Khomeini saw a little girl, her age was around 5 years old but she was very beautiful. Imam requested from her father, i.e. Sayyid Sahib, to present the girl to him so that he could do mut’ah with her. So the father agreed to it, feeling very pleased. So Imam Khomeini slept and the girl was in his embrace, while we heard the cries and screams of the child.

The night passed by. When the morning came, we sat down and had breakfast. The Imam looked at me and noticed very obvious signs of unpleasantness and disagreement in my face, because how could he do mut’ah with a little girl, whereas in the house there were girls who are already baligh (adolescent)?

Imam Khomaini asked me, “Sayyid Husain, what is your opinion about doing mut’ah with a small child?” I said to him, “The most supreme words are your words, what’s true is your acts, and you are a mujtahid imam. It is not possible for me to opine or say unless it is in accordance with your opinion and words. It needs to be understood that it is not possible for me to oppose your fatwa.”

Then he said, “Sayyid Husain, indeed the ruling of having mut’ah with a small child is permissible but only with fondling, kisses and squeezing with the thighs. As for the sexual intercourse, indeed she is not strong enough to do it.” See also the book of Imam Khomeini titled “Tahrir Al Wasilah”, 2/241, number 12, which allows mut’ah with babies that are still suckling.

Mut’ah with Married Women

So obvious, the damages caused by mut’ah are very huge and complex such as:

First, it’s violating against the nass of the Shari’ah, for making halaal what is made haraam by Allah.

Second, the fake riwaayahs that are diverse and their attribution to the imams, whereas therein contains vituperations which would revulse a person who has even an atom of imaan in his heart.

Third, the damage inflicted by allowing mut’ah with a woman who already has a husband. In these circumstances a husband will not feel safe with his wife because of the possibility that later his wife will have nikah mut’ah with another man. This is damage upon damage! Nobody can imagine how the feelings of a husband who finds out that the wife who is under his care has mut’ah with another man.

Fourth, the fathers also feel insecure  about their daughters, because it is possible that their daughters would do mut’ah without his permission, and then suddenly get pregnant with God knows who.

Fifth, most people who do mut’ah allow themselves to do nikah mut’ah but will object if their daughters are wedded by means of mut’ah. They are aware that this mut’ah is similar to zina (fornication) and is an aib (shame) for them, but they themselves are doing it with other people’s daughters. Supposing nikah mut’ah is something that is allowed by Shari’ah, why do most fathers feel disinclined to allow their daughters or relatives to have nikah mut’ah?

Sixth, in the mut’ah marriage, there is no witness, announcement, and consent of the female’s guardian, and the spousal inheritance law does not apply, but she is just a contracted ‘wife’. The permissibility of mut’ah opens opportunities for young adults to drown in a puddle of sin that corrupts the image of religion.

So the danger of mut’ah is very clear from the standpoint of religious, moral and social life. Thus mut’ah is haraam as it is a conglomeration of moral, spiritual and physical dangers.

The claim (i.e the claim of the Shiahs) that the prohibition of mut’ah only applied specifically on the day of Khaibar, is a claim that is not based on daleel (proof of the Shariah). Besides that, if the prohibition only applied on the day of Khaibar, there must have been an affirmation from Rasulullah. The meaning of the words that mut’ah marriage was forbidden on the day of Khaibar is that, its prohibition commenced on the day of Khaibar and will be in force until the Judgment Day. As for the words of our ulama (ulama of Shi’ah), they are a ridicule of the nass of the Shari’ah.

Numerous people who indulge in mut’ah mix up the children and mothers, the women and their brothers, fathers…. and other chaos.

A woman came to me asking about the incident that befell her. She  said that she had indulged in nikah mut’ah with an influential personality of the ulama fraternity, Sayyid Husain Sadr, twenty years ago, and she got pregnant. After having enough, he divorced her. She swore that she was pregnant from the relationship with Sayyid Sadr, because no one else did mut’ah with her except Sayyid Sadr. After her beautiful daughter became an adult, and was ready for marriage, her mother discovered that the daughter was pregnant. When enquired about it, she said that she had had nikah mut’ah with Sayyid Sadr and her pregnancy was because of that nikah mut’ah. The mother was shocked and lost control and said that Sayyid Sadr is her father. And then the mother told the story to her daughter, his flesh and blood! In Iran, such incidents are innumerable and perennially happening countless times!

Let us refer to the words of Allah  Ta’ala, “But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty….” [Surah An-Noor:33].

Whoever is not able to marry in a shar’i way because of the lack of provision, let him guard his chastity until Allah gives rizq (sustenance) to him so that he is able to marry. Supposing mut’ah is made halaal, surely Allah would not have commanded to guard the chastity and wait until the time comes that the affairs of marriage are eased for him.

It has been equally known that Islam came to command virtuous deeds and forbid immoral deeds. Islam came to actualize the welfare of the Allah’s slaves so that their way of life is well-regulated. On the other hand, it cannot be doubted anymore  that mut’ah will disturb life. Mut’ah entails incalculable damages.

Indeed, the outbreak of the practices of mut’ah will plunge the ummah into the lending of the private parts. The lending of the private parts means a man will give his wife or mother to other men. (In fact, this is precisely what is happening in Shiah society – The Majlis)

It is very unfortunate, the fatwas about the lending of the private parts are promoted a lot by the ulama of the Shi’ah, such as As-Sistani, Sayyid Sadr, Ash-Shairazi, Ath-Thabathabai and Al-Barwajardi. Most of them allow their guests to borrow their wives if the guests are interested and will be lent during the guests’ stay.

It is our duty to warn the general public about this indecent practice, so that they will not accept the fatwas of the personages which allow this immoral and indecent practice.

The matter does not just stop here. It even allows sodomy with the women. They narrated a few riwaayahs and ascribe them to the imams.

Concerning Khumus

Indeed khumus, one-fifth of the property that comes from their livelihood which must be paid by the Shi’ahs, is something that is being exploited in a manner that is very ugly by the fiqh experts and mujtahids. It becomes the main livelihood and revenues of the personages and mujtahids in a very large amount, whereas the nass of the Shari’ah shows that the general public of the Shi’ahs is exempted from the obligation of paying one-fifth of the property.

The ruling on paying khumus is just mubah (permissible). It is not obligatory upon everyone to pay it. They are allowed to use this wealth just as they are allowed to use their own wealth or incomes.

There has been a competition among the Sayyids and the mujtahids in obtaining khumus. Therefore, they try to lower the percentage of the khumus taken from the possessions of the people with the objective that the people would come in droves to deposit their khumus by them. So among them, there are those who are practising Satan’s ways.

Imam Khomeini has amassed enormous wealth from this khumus. While in Iraq, he had amassed such a huge fortune of wealth that enabled him to live in France. His wealth was in the form of Iraqi Dinars, and American Dollars which were deposited in the banks in Paris accruing very high interests.

On top of that, lineage is something that can be sold and bought. Whoever wants an honorable lineage that is associated to the Ahlul Bait, there is no other way but to approach his sister or wife to come to the Sayyids for nikah mut’ah with them or he pays a sum of money for the acquisition of an honorable lineage. This practice   is not unfamiliar in the city of knowledge.

I remember my honourable friend, Ahmad As-Safi An-Najafi. I knew him after I had obtained the title of mujtahid and we became very good friends despite the big difference in age. He said to me, “My son, Hussain, you shall not dirty yourself with khumus, because it is a haraam possession.” We engaged in an intensive discussion until I was   convinced that khumus is   haraam.

Other Holy Scriptures

But the gravest of all in the deviations of the Shi’ahs is the presence of other holy scriptures besides Al-Qur’an and that they say that the Qur’an is fake. When reading and examining our references that are mu’tabar (reliable), I found the names of other books claimed by our ulama as being revealed to Rasulullah  (S.A.W) and that those books were specially dedicated to Ali R.A. Those books are Al-Jami’ah, Sahifah An-Namus, Sahifah Al-Abithah, Sahifah Dzuabah As-Saif, Sahifah Ali, Al-Jufr, Mushaf Fatimah.

Regarding the Mushaf Fatimah, from Ali bin Said and Abu Abdullah A.S (Ja’afar As- Sadiq), he said, “We possess the mushaf Fatimah. It contains the verses of the Kitabullah. It was revealed to Rasulullah and his family and was written personally by Ali with his hand.” [Bihar Al Anwar, 26/48].

If the book was dictated by Rasulullah and written by Ali, why did he hide it from his ummah? Allah SWT says, “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….”   [Surah Al-Maidah: 67].

Regarding the Qur’an, our ulama and mujtahids agreed that the Qur’an is the only book that has changed among the books that are recognized by the Shi’ahs. Al-Muhaddith An-Nuri Ath-Thibrisi has compiled all the evidences and proofs of the occurrence of wide-scale alterations in the Qur’an in his book which he named “The Determiner In Establishing The Occurrence Of Alterations In The Book Of God of All Gods” (Faslu al-khithab fi Ittisbati Tahrif Kitabi Rabbi Al-Arbab).

In his book, he has compiled a thousand riwaayahs which stated that there has occurred alterations. He compiled the words of the fiqh experts and the ulama of the Shi’ah who openly stated that the Qur’an that is in the hands of mankind today has been changed from the original. The true Qur’an is the Qur’an that was with Ali and the imams. After them, it will be with Al-Qaim (Imaam Mahdi).

Due to that, at the time of death, Imam Al-Khaui in his testament to us, his students and cadres in Hauzah said, “Hold tight to this Al-Qur’an until the appearance of the Qur’an Fatimah.”

Indeed, the most bizarre and surprising thing is that, all of these supposed books had been revealed from Allah to Imam Ali and the imams after him but they are all hidden from the ummah. If Imam Ali really had those books, what is he hiding them for?

After wandering in bewilderment in a very tedious and painful journey, what should I do? Do I have to remain in the position and office the way it is today, and dredge away the abundant treasures from the simple-minded people who do not know anything in the name of khumus and contributions in the festivals and then ride in a luxury car and practice nikah mut’ah with beautiful women? Or do I have to leave this pleasure, abstain from the haraam deeds and blast out the truth because one who is silent from the truth is a mute Satan (according to Rasulullah – sallallahu alayhi wasallam).

I know that Abdullah bin Saba’ is a Jew who founded the Shi’ah Madzhab and the sects in Islam. He instilled enmity and hatred amongst them after they were earlier bound by love and Imaan which united their hearts.

“They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.” [Surah Al-Baqarah:9]

The Testimony Of The Author Before He Was Killed

After I published my book, Why I left the Shiah, for the Pleasure of Allah and for posterity, a fatwa was issued from the city of knowledge declaring me a kaafir, and the retraction of all my academic titles. All the punishments of the murtad people are imposed on me, and it is forbidden for the Shi’ahs to read my book.

The Hadith of 73 Sects & the Qadiani Distortion

The Qadiani cult often quotes the Hadith:

Abdullah bin Amarra (radhiyallahu anhu) relates that the Holy Prophet صلى الله عليه وسلم said:

‘Surely things will happen to my people as happened earlier to Israelites, they will resemble each other like one shoe in a pair resembles the other to the extent that if anyone among the Israelites has openly committed adultery to his mother there will be some who will do this in my Ummah as well, verily the Israelites were divided into 72 sects but my people will be divided into 73 sects, all of them will be in the fire except one.’ The companions asked. ‘Who are they O Messenger of Allah,’ Holy Prophet صلى الله عليه وسلم said. `They are those who will be like me and my companions.’ [Tirmidhi – Kitabul Iman]

There is no doubt the saying of Prophet Muhammad صلى الله عليه وسلم is true, the Ummah has split into many factions, yet of all these groups we still share fundamental beliefs and one of them being that Prophet Muhammad صلى الله عليه وسلم is the final Prophet.

The Qadiani cult claim themselves to be the ‘73rd Sect’ prophesised by Rasulullah صلى الله عليه وسلم. After reading the above hadith we notice that there is no mention of the 73rd sect being on the right path. For arguments sake and to simplify this issue, let’s say that the Qadianis are the 73rd sect.

Some important points to note before we go any further:

· Qadianis claim that as long as someone recites the Kalimah, no one has the right to call them Kafir.

· Qadianis claim that Mirza Ghulam Qadiani Dajjal was the messiah who came to unite the world.

· According to the Hadith there will only be 73 sects and the Qadianis have claimed themselves to be the last.

· The Qadianis claim that they are the ONLY group who are all united

Though most Qadianis know of the split in 1914 which resulted in another movement called ‘Lahori Ahmadiyya Jamaat’ What many innocent members of this cult do not know is how their own religion is split into many more factions.

A list of the different Qadiani groups:

· Lahori Movement

· Jamaat Ahmadiyya Al Mouslemeen

· Anwar-ul-Islam Movement Of Nigeria

· Jamaat Ul Sahih al-Islam

·  Green Ahmadiyya

· Indonesians who believe Mirza Qadiani Dajjal was just a teacher

· The Ahmadiyya Reform Movement

· Al-Ahmadiyyat

All these groups believe in Mirza Qadiani Dajjal, whether to be a prophet, messiah, imam, reformer or just a teacher. So with the Qadianis claiming to be the 73rd sect, it would then mean that these groups formed after them have increased the number of sects:

· 73rd Qadiani Ahmadiyya,

· 74th Lahori Movement,

· 75th Jamaat Ahmadiyya Al Mouslemeen,

· 76th Anwar-ul-Islam Movement Of Nigeria,

· 77th Jamaat Ul Sahih Al Islam,

· 78th The Infamous Qadiani Movement,

· 79th Green Ahmadiyya

· 80th Teacher group

· 81st Al-Ahmadiyyat

The Hadith of Prophet Muhammad صلى الله عليه وسلم stated there would only be 73 sects and the Qadianis have claimed to being the 73rd sect, it would mean that with the creation of these other groups, either the Hadith is wrong (nauzubillah) or that these other groups formed after the Qadiani group are all Kafirs and out of the fold of Islam (as there will be only 73 sects). This would leave the Qadianis in a tricky position as they claim any person who recites the Kalimah cannot be called a Kafir.

As Muslims it is simple for us to clarify the dilemma that the Qadianis have been left with. When Prophet Muhammad صلى الله عليه وسلم declared that no one has the right to call a reciter of the Kalimah a Kafir, it clearly means that no individual knows what is in the heart of the other. During the Prophet’s صلى الله عليه وسلم appointed term, many people would come forward and declare that he صلى الله عليه وسلم is a Prophet of Allah, many were sincere and others were hypocrites. His rightly guided companions would hold doubts about certain individuals as to whether they just wanted to spy & create fitnah. The Qadianis do not fall into this category as we know what is in their hearts. The followers of Musailama Kazzaab were declared Kafir even though they recited the Kalimah, prayed 5 times a day, fasted and declared Prophet Muhammad صلى الله عليه وسلم to be the Messenger of Allah. Only because they believed in another prophet (Musailama) they were declared Kafirs. It’s the same with Qadianis who believe in Mirza Qadiani Dajjal to be a prophet.

If Mirza Qadiani Dajjal was the messiah then why do the Qadianis continue to split into more and more factions knowing well that the Messiah is supposed to unite the Muslims? If these are just ‘rebellious’ groups, as some Qadianis claim, then are not you the same as you have rebelled against Allah Ta’ala and his final Messenger Muhammad صلى الله عليه وسلم?

Three options have been left for the Qadianis on the issue of the 73 sects:

· The Hadith is completely wrong as 81 sects have now been formed.

· The rest of those break away factions are Kafirs.

· All the followers of Mirza Qadiani are Kafirs.

Signs Of The Saved Sect

“And hold fast altogether to the Rope of Allah and do not become divided.” [Qur’an 3:103]

“And be not those who commit shirk (associate partners With Allah), those who split up their Deen (religion) and become sects;
each rejoicing in what is with them.” [Qur’an 30:31-32]

Hadith No.1

The Beloved Prophet صلى الله عليه وسلم said “The Jews split into 71 groups; one will enter Paradise and 70 will enter Hell. The Christians split into 72 groups; 71 will enter Hell and one will enter Paradise. By Him in Whose Power is the life of Muhammad, without doubt, my Ummah will be divided into 73 groups. Only one will enter Paradise and 72 will enter Hell.” When asked which group will be on the right path, the Beloved Prophet صلى الله عليه وسلم replied, “The main (al-Jama’ah) body of the Muslims.”  [Ibn Majah Kitab al-Fitan]

Hadith no.2

The Beloved Prophet صلى الله عليه وسلم said “There was disagreement amongst Jews and they split into 72 groups. In exactly the same way, there will be disagreement and divisions in my Ummah. It will split into 73 groups. Apart from one of those groups, all the remaining 72 will be thrown into Hell.” When asked which group will be on the right path, the Beloved Prophet صلى الله عليه وسلم replied, “The group on the right path, which will enter Paradise, will be the group which follows my Sunna and that of my Sahaba and this will be the largest group of Muslims.” [Tirmidhi, Imam Ahmad, Abu Daud, Mishkat]

Hadith No.3

The Beloved Prophet صلى الله عليه وسلم said “Without doubt my Ummah will never be gathered in misguidance. Whenever you see disagreement, then hold fast to the Sawad-e-A’zam (the great majority)” [Ibn Majah]

Hadith No.4

The Beloved Prophet صلى الله عليه وسلم said “Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!” [Ibn Majah]

Hadith No.5

The Beloved Prophet صلى الله عليه وسلم said “The devil continually pursues humans as a wolf pursues sheep. The wolf only dares to attack those sheep which have separated from the rest of the flock and are standing alone. And so, my followers and my devotees! Save yourselves from being caught in the traps of misguidance and firmly remain with the largest and most well-known group of Muslims!” [Imam Ahmad]

Hadith No.6

The Beloved Prophet صلى الله عليه وسلم said “Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah’s mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell.” [Tirmidhi]

Hadith no.7

The Beloved Prophet صلى الله عليه وسلم said “He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam.”  [Abu Daud, Imam Ahmed]

Hadith No.8

The Prophet Muhammad صلى الله عليه وسلم warned his Followers: “I have left you upon clear proofs, its night is like its day, and no one deviates from it except one who is destroyed, and whoever lives (long) from amongst you will see great controversy. So stick to what you know from my Sunnah and the Sunnah of the rightly-guided Khalifahs – cling to that with your molar teeth.” [Imam Ahmed, Ibn Majah]

Having quoted no less than eight Hadiths, from authentic sources, four points stand out:

1. The Muslims will divide into 73 Groups
2. The largest group will be the right group
3. To stick to the main body
4. Through time there will always be one group who have the Aqeedah of Prophet صلى الله عليه وسلم & his Companions.

The Ahlus Sunnah Wal Jammah is the main body of Islam, with the vast majority of followers. Qadiani’s at most are 2 Million, They claim 200 million but still they are a minority.

Please note: Qadianis cannot provide a solid chain of beliefs leading through time direct to Prophet Muhammad صلى الله عليه وسلم. Many of the claim and beliefs of Mirza Qadiani were newly formed. Instead of Qadianis wasting time in finding these 73 sects, we request you study the beliefs of the Ahlus Sunnah Wal Jamah, who are the one rightly guided group with a solid chain of beliefs, knowledge and practice leading directly to the last Prophet Muhammad صلى الله عليه وسلم.

History of Dars-e-Nizami Syllabus

This is a very brief background regarding the Dars-e-Nizami system that we study in Darul Ulooms, I hope it will help us to appreciate it more.

Since the beginning of Islam, it has been a custom for Muslims to spread the religious knowledge in whatever manner possible. In the early days, due to the luxuries of today not being accessible, the Arabs would mainly preserve the Qur’an and sayings of the Prophet ﷺ by means of memory, as their memories were inimitable. Many had memorized the Qur’anic scripture and the prophetical sayings to memory, which in later times had to be conserved as many heretic and heterodox movements started to fabricate sayings of the Prophet ﷺ. At time, Islamic Education would transpire to Halaqat gatherings which would take place in Masjids, libraries and hospitals which slowly resulted in the forthcoming of Madrasah’s i.e. Islamic Universities, to master the sciences of Islam.

Mawlana ‘Abd al-Hayy Lakhnawi (rahimahullah), a great scholar of the Indian Sub-Continent writes in his article: “India’s medieval system of education and its modification” that the 7th century and the 9th century were a great build-up towards the Dars-e-Nizami system. In these eras the study of Arabic Grammar and etymology and especially jurisprudence took precedence and was perceived at the most important subject. Many scholars started to compile books and wrote extensive compendiums of which some were destroyed in 1258 C.E. The seige of Baghdad in 1258 C.E. was a cause of much Uloom in the India Sub-Continent. The Mongol destruction of the Abbasid Caliphate caused many Ulama and Sufis to migrate to these lands, although many works were left behind and were destroyed, some scholars were able to bring with them major Hanafi texts and commentaries in order to carry on the tradition.

Brother Hamid Mahmood says:
The incident of 1258 saw vast numbers of refugees seeking refuge in Al-Hind and among them were ulama and sufis.

These scholars were later employed by the state bureaucracy in various capacities, as judges, experts in offering legal opinions, censors of public morals, preachers and teachers.

As time elapsed, many people started to migrate to the Indian Sub-Continent, various colleges started to spread and teach different religions. Simultaneously, many Islamic colleges were uprooted, Hamid Mahmood says:

The British Raj (colonial terrorists) decided to uproot the madaris of India and hence Shah Waliullah (rahimahullah)’s madrasa in Delhi too became a victim.

Hamid Mahmood further describes the decline of the Muslims in India as much uloom has started to be washed away. He describes that there was a dire need for an uprise in the Muslim society.

Deoband Darul Uloom was also one of those institutions that was established for the education of Muslims to preserve the legacy of Islam.

After the attack of the British terrorists in India and the appearance of various heterodox movements, the social structure of India was damaged greatly creating much confusion in the minds of many not being able to differentiate between innovations and the Islamic creed. Hence Islamic scholars started Deoband Madrasah which is an Islamic University. Another reason for its establishment was to counter the British Education Ideology that aimed at spreading Christianity through various British colleges and other institutions. The educational system that was used to teach was the Dars-e-Nizami system which was initially set up by Mullah Nizamuddin Sehalwi (rahimahullah) who was a contemporary of Shah Waliullah (rahimahullah), and was worked upon during the years.

The educational system in Darul Uloom Deoband was a means to train people to be able to understand Islam and contribute to the society. Mufti Taqi Usmani writes in his Nazratun Aabirah in which he discusses in detail the Dars-e-Nizami system according to Mufti Taqi is to make people who are firm in their religion know the creed and know the proofs of the religion so that they can be satisfied themselves and also satisfy others. He states that this will help a person to understand the difference between his ego and the Islamic principles which will aid him to become a better person.

The Dars-e-Nizami consists of books relating to Qur’an, Hadith, Jurisprudence (Fiqh), Rhetoric, Arabic Grammar, Morphology, which gives students a basis to study further, rather than restricting them to only the books they learn in the system. This base allows them to grow in the field of Hadith through which one could become a Muhaddith and in the field of Tafsir through which one could become a Mufassir or the field of jurisprudence through which one could become a justice and much more as this is the opinion of Mufti Taqi. Not only does it increase a person’s Islamic understanding, it also focuses upon the spirit, how can a person become a good Muslim who aids the society. In the early stages of the establishment of Darul Uloom Deoband, the six major hadith books were not taught and were not of the Dars-e-Nizami system.

Deoband adopted Dars-e-Nizami in its Madrasa and they used to teach it, none of them included Hadith as a part of the syllabus at that time, except in some places that used to teach Mishkat.

The Madrasa had to reform their syllabus as they were facing two main attacks in the academic field. Maulana Nazir Hussain Ad-Dehlawi and the other by Ahmed Raza Khan from a town called Bareilly who were distorting Hadith & Fiqh to suit their own personal agendas respectively and criticizing some aspects of the Deobandis. The main person behind the change was Maulana Rashid Ahmad Gangohi (rahimahullah) who was well-educated and taught two of the major books, Bukhari and Tirmidhi.

One question may arise, that what was the reason for Islamic institutions to choose for the Dars-e-Nizami system, what was the objective behind it. Mufti Taqu Usmani explains in his book Nazratun Aabirah that after the Mughals took control over the sub-continent, the Dars-e-Nizami system became widespread in South Asia.

Hindustan became known for its Uloom around the group. It was this very system that pushed the Asian Muslim society towards great success. Mufti Taqi says:
It was most essential that we would adopt the Dars-e-Nizami system as it produced thousands of men that were experts in the field of knowledge. [Nazratun Aabirah, p.6]

This system was initially made to produce such people that were capable of leading a nation or atleast help the community. It was proven to be effective, as it produced thousands that were well educated in order to teach others.