Monday, December 12, 2011

Hassanain Rajabali With Syed Ninowy in Masjid Ba'Alawi in Singapore

Hassanain Rajabali and Ammar Nakshawani are among the most popular Western orators in the 12er Shia community. They both hold on to the extreme beliefs such as considering the 3 calipahs as apostates, believing that Umar (ra) was responsible for killing Bibi Fatima (sa), considering Sunnis as kaffirs in the aqira etc..
On the contrary, they still promote a form of unity, which in the end only favors their end.
Anyway, aside from all I have seen Nakshawani invite a Sunni speaker about Imam Jafar as Sadiq (as). In this clip Nakshawani has shown a high level of respect. On top of that in history, the 12er Shia leader such as ibn 'Alqami and Nasir al Din al Tusi did show a high level of respect toward the great Mutazilli scholar Ibn Abil Hadid Al Mutazila. This was done by ibn 'Alqami and Shaykh Tusi despite their treacherous behavior toward Sunni community in Baghdad.
From a commentor below I have been notified that in Masjid Ba'Alawi located in Imam, Habib Hasan al-Attas, had invited Hassanain Rajabali. He was accorded all the respect and courtesy due to a visitor

Monday, November 28, 2011 was not Hacked

The attack on shiachat was not done through a hack.

Valley Of The Wolves Palestine 2011 with Eng subtitles

Here is the trailer for anyone who wants to see what this movie is about.

Sunday, November 27, 2011

If Bibi Ayesha (ra) Is Not Your Mother Then You are Kaffir

A lot of 12er Shias when having historical discussions state "that Bibi Ayesha (ra) is not our mother, but our mother is Bibi Fatima (sa)." On the contrary, Abdullah ibn Abbas (ra) when he debated with the Khawarij , he convinced them that the Muslims can't be taken as captives of war, and that Bibi Ayesha (ra) was the mother of believers. On top of that he added whoever states that Bibi Ayesha (ra) is not the mother of believer is a kaffir.

When the Khawarij split Abdullah ibn Abbas (ra) wanted to guide them. At first Imam Ali (as) didn't want him to go, but then he told him to go ahead.

One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullahs optimism that nothing untoward would happen.

Wow! Even Imam Ali (as) himself at feared that extremist were not worth the time. This applies to extremist today who do takfir against the sahaba and other Muslims.

When Abdullah ibn Abbas (ra) defended Bibi Ayesha (ra) here is how he replied.

As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your mother Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is Yes, then you have fallen into kufr (disbelief). And if you say that she is not your mother, you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration). (The Quran, Surah al-Ahzab, 34:6).

Now some 12ers might say but Bibi Ayesha (ra) was wrong. Yes, we know she was wrong in his opposition, but this did not mount to kufr. If it did then she wouldn't be treated as a Muslim.

Friday, November 18, 2011

Shaykh Saduq believed Hisham ibn Hakam was a Mujassim (Anthropmorphist)

My last post on Hisham ibn Hikam consisted of a few narrations from Al Kafi which proved him to be a Mujassim. Many 12er Shia scholars felt very uncomfortable with this standpoint, and they decided to weaken all the reports which suggested a misguided view on their chief. However, I decided to visit a friend who managed to have a copy of Shaykh Saduq’s book Kitab al Tawid which is translated by Syed Ali Raza Rizvi. I turned to chapter six which is titled Innahu Laysa bi-Jism wa-la-Surah, I read pages 181-194 and to my surprised Shaykh Saduq relied on such traditions which proved the chief of the 12ers Shia Hisham ibn Hakam to be an Mujasim (Anthropmorphist).

Here are all the traditions Shaykh Saduq quotes cites in his book on Tawhid.

H 280, Ch. 11, h 5
Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-
Rukhkhaji who has said the following. "I wrote to Imam abu al-Hassan (a.s.), about the words of Hisham ibn al-Hakam, about the body and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from thyself the confusion of the confounded people and seek refuge from Allah against Shaytan (Satan). What the two Hishams have said is not correct. (al Kafi)

The translator places a note claiming that this ahadith is rated marfu in traditional sciences. Next he tells the reader to refer to the commentary of Usul al –Kafi by Mawla Salil Mazindarani vol 3 pg288

H 276, Ch. 11, h 1
Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following.
"I stated before abu ‘Abdallah (a.s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized and He bestows such knowledge to whoever among His creatures He wills." The Imam said,
"Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine." (al-Kafi)

Ali bin Ahmad ibn Muhammad ibn Imran al Daqqaq said: Muhammad ibn Abu Abd allah al Kufi said: Muhammad ibn Ismail al Barmaki said: on the authority of al-Husyan ibn al Hasan, and al Husayn ibn Ali on the authority of Salih ibn Abu Hammad, on the authority of Abd Allah ibn Al Mughayrah, on the authority of Muhammad ibn Ziyad said: I heard Yunus ibn Zabyan say

I entered in the presence of Abu Abdullah al Sadiq (as) and told him:
Hisham ibn al Hakam made a long statement. I will simply summarize it. He considers Allah to be a body because things are two types: bodies and actions of bodies. Hence, if it not possible for the Creator to be an action, it is only possible that he is Doer.

Then Abu Abdullah (as) replied: “Woe to him! Does he not know that a body and an image is extremely limited. Hence, if a limit is possible then increase and decrease are possible, then He is created.”

Ali bin Ahmad ibn Muhammad ibn Imran al Daqqaq said: Muhammad ibn Abu Abd allah al Kufi said: Muhammad ibn Ismail al Barmaki said: on the authority of Ali bin Al Abbas, on the authority of al-Hasan ibn Abd Al-Rahman al Hammani that
I said to Abu Al Hasan Musa ibn Jafar (as), Hisham ibn Al Hakam thinks that Allah is a body. There is nothing whatsoever like unto Him, the All-Knowing, the All-Hearing, the All-Seeing, the Omnipotent, the Speaker, and the Communicator. Speech, Omnipotence and Knowledge flow from the One same source, None of these things are created.

Imam Musa Al Kazim (as) replied “May Allah Kill Him (Hisham ibn Hakam) ! Does he not know that a body is limited, and the speech is other than then the speaker? Allah forbid, I am free from such words. He is devoid of both body and image. He has no limits, and everything other than Him is created. Verily, everything that exists is the result of his Will and Intent which is expressed without words, the use of the tongue, or any reluctance or hesitation.

Muhammad ibn Musa ibn Al Mutawakkil said “Ali ibn Ibrahim ibn Hishim said on the authority of his father, on the authority of al Saqr ibn [Abu] Dulaf that
I asked Abu Al Hasan Ali ibn Muhammad ibn Ali Ibn Musa Al Rida (ra) about Divine unity: Verily, I say what Hisham ibn Al Hakam said:
So he (as) became angry and said:
What is the matter with you and Hisham ? Indeed, he is not from us who thinks that Allah the Mighty and High has a body. We are free from such a person in this world, and in the Hereafter. On son of [Abu ] Dulaf! Verily, the body is created and Allah is its Creator.

Tuesday, November 1, 2011

Early Opposition of Ammar ibn Yassir (ra) by the Rafidah

Of course the 12r Shia definition of Sahaba evolved over time, and it continues to evolve. However, here is a classical narration of the 12r Shia which opposes Ammar ibn Yassir (ra).

H 2313, CH 96, h 6

A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from al-Nadr from Yahya ibn abu Khalid al-Qammat from Humran ibn ‘Ayun who has said the following:

“Once I asked abu Ja’far, recipient of divine supreme covenant, ‘May Allah keep my soul in service for your cause, how small is our number! It is so small that all combined feasting on a goat cannot finish it.’ The Imam asked, ‘Do you want to hear more astonishing things? The immigrants (Muslim of Makkah) and supporters (Muslim of Madina) all went (to abu Bakr).’ He (the Imam) pointed with his hands, ‘except three, (Salman, abu Dhar and Miqdad) who remained as true supporters of Amir al- Mu’minin (Ali ibn abu Talib, recipient of divine supreme covenant).’ I (Humran) then asked, ‘May Allah keep my soul in service for your cause, what about ‘Ammar?’ The Imam said, ‘May Allah grant him favors, the alert man pledged allegiance (to abu Bakr) but he died as a martyr.’ I (Humran) then said to myself that there is nothing better than martyrdom. The Imam looked at me and said, ‘Perhaps you thought he was like one of the three. That is far remote from reality. (al-Kafi) ’”

Imam Jafar (as) Could Not Even Find 17 Imami Shias During His Era ?

I posted this clip a few years back, and now I found a reference to the above clip.

H 2311, CH 96, h 4

Muhammad ibn al-Hassan and Ali ibn Muhammad ibn Bandar have narrated from Ibrahim ibn Ishaq from ‘Abd Allah ibn Hammad al-Ansari from Sadir al- Sayrafi who has said the following:

“Once I went in the presence of abu ‘Abd Allah, recipient of divine supreme covenant, and said, ‘By Allah, it is your obligation not to sit (without proclaiming your leadership).’ The Imam asked, ‘Why O Sadir?’ I said, ‘Because your friends, Shi’a (followers) and supporters are so many. By Allah, were Amir al-Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant, to have that many Shi’a (followers) as your Shi’a, friends and supporters, no one of the tribe of Tamim or ‘Ady could dare to disturb him.’ The Imam said, ‘O Sadir, how many do you think they are?’ I said, ‘One hundred thousand.’ The Imam said, ‘One hundred thousand!’ I said, ‘Yes, in fact, they are up to two hundred thousand, and I said, ‘Half of the world (population) is your Shi’a.’

“The narrator has said that the Imam remained calm and then said, ‘Is it possible to come with us to Yanbu’?’ I said, ‘It is fine with me.’ He then asked to bring a donkey and a mule already saddled. I hurried to ride the donkey and he said, ‘O Sadir, can you consider to allow me ride the donkey?’ I said, ‘The mule is more beautiful and noble.’ He said, ‘The donkey is friendlier for me.’ I then dismounted and he rode the donkey and I rode the mule. We traveled until it was time for prayer. He said, ‘O Sadir, dismount and we should pray.’ Then he said, ‘This ground is soft, prayer is not permissible here.’ We moved to a red ground and he looked to a boy who shepherded goats. He said, ‘O Sadir, were I to have as many Shi’a (followers) as the number of these goats, then it would not have been permissible for me to sit (without proclaiming my leadership).’ We dismounted and prayed. When we finished the prayer I turned to the goats and counted them. There were seventeen heads of goats in the flock.’” (al-Kafi)

Friday, October 28, 2011

Transformation of Tafzil from a non issue to article of faith

From the above videos it can concluded that there is no harm in taking Imam Ali (as) to be the most superior among the sahaba.

Thursday, October 27, 2011

Ibn abu ’Umayr Loses Respect for Hisham ibn Al Hakam

Ali ibn Ibrahim has narrated from al-Sarriy ibn al-Rabi‘ who has said the following. "Ibn abu ’Umayr would not consider anyone a match of Hisham ibn al-Hakam in anything. He would not miss meeting him. However, their relations at a time stood at a distance. The reason for this was the emergence of diffirences between ibn abu ‘Umayr and and abu Malik al-Hadrami, a friend of Hisham, over the issue of Imamat. Ibn abu ‘Umayr had said that the whole world belongs to the Imam in the form of property and ownership and that he has more authority over it than those who have certain parts of it in their possession. Abu Malik had said that it is not as such. The peoples properties belong to them except what Allah has given to the Imam in the form of windfall profits and one fifth taxes or interests. Such properties belong to the Imam and Allah has instructed him how to spent them and what to do with them. They agreed to ask Hisham to settle the differences. They went to Hisham but he supported the idea of abu Malik. Ibn abu ‘Umayr became angry and distanced himself from Hisham thereafter." (al Kafi)

Zurarah bin Ayan Doubted the Debating Abilities of Imam

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عبد الرحمن بن الحجاج عن زرارة قال: قلت لابي جعفر عليه السلام: يدخل النار مؤمن؟ قال: لا والله، قلت: فما يدخلها إلا كافر؟ قال: لا إلا من شاء الله، فلما رددت عليه مرارا قال لي: أي زرارة إني أقول: لا وأقول: إلا من شاء الله وأنت تقول: لا ولا تقول: إلا من شاء الله، قال: فحدثني هشام بن الحكم وحماد، عن زرارة قال: قلت في نفسي: شيخ لاعلم له بالخصومة. قال: فقال لي: يا زرارة ماتقول فيمن أقر لك بالحكم أتقتله؟ ما تقول في خدمكم وأهليكم أتقتلهم؟ قال: فقلت: أنا والله الذي لا علم لي بالخصومة.

Zurarah narrates that I to Imam Baqir : Will Momin enter hellfire? He said : By God, no. I said : Will only a kafir go to hellfire? He said : No, but whomever Allah wills. I repeated the same again and again , so he said : O Zurarah, I say no, and I say, except whom Allah wills. And you say, no, and you don't say, except whom Allah wills. Hisham bin Hakam and Hammad narrates from Zurarah that he said : I said to myself, the old man doesn't know about debate. Then he said : Then (the imam) said to me : O Zurarah, what do you say about your servant, and your ahl. Will you kill them? Then he (i.e Zurarah) said : I then said to myself : It is me , by God, who doesn't have knowledge of debate. (Usul min al-Kafi, Vol. 2, p. 385-386)

Its too bad volume 2 is not translated fully yet. Otherwise I would dig this up myself.

Shaykh Tijani al-Samawi Commends Mustafa Kamal placement Next to Imam Ali (as)

I'm not surprised with this statement. The reason is Mustafa Kamal brought forth a secular rule which put an end to the Ottoman rule. The Ottomans were the enemies of the Safavids, so Tijania is very sincere with his remarks.

Hazrat Umar bin abdul aziz aur Yazid by Maulana Ishaaq

Imam Ali (as) needed Shura To Become Calipah

To strengthen my opposition against the 12rs I've been reading an online book written by a shia scholar. The book is called The Role Of Aisha In The History by Allamah Sayyid Murtada Askari.

This book was always suggested by the shiachat member Aliyah. Of course back in the day,I didn't study Seerah to a high degree so, I was not ready for this book. However, under the company of scholars, I have the training needed to handle academic material.

Anyway the shia scholar quotes an incident which actually shows a flaw in the 12r shia sect's understanding of reality.

Ali and the issue of caliphate

Ali had no doubt that after the Prophet, the caliphate would belong to him and there would be no rival.(89) It was owing to this assurance that when his uncle al-’Abbas at the Prophet’s ablution ceremony said to him: “Give me your hand that I may swear allegiance to you so that the people would say that the uncle of the Prophet has sworn allegiance to his cousin. This would benefit you and no one would oppose you any longer,” he answered: “O uncle! Is there anyone beside me who covets the caliphate?”
He answered: “You will see soon enough.”

‘Ali said: “I have no wish to see the issue of my caliphate being settled behind closed shutters and I want all people to participate openly in it, and vote for me.” Then he remained silent.

Now wait a minute. Wasn't Imam Ali (as) declared a Calipah in Ghadeer. According to the shias wasn't this an explicit statement ?

Looks like it making decision behind closed doors wasn't not accepted by Imam Ali (as) himself.

The Sunni Mahdi's reaction is closer to Imam Ali's (as) reaction than the Shia Mahdi

On answering ansaar the team has differentiated the Shia Mahdi from the Sunni Mahdi. I will provide evidence that the Sunni Mahdi is closer in character to Imam Ali (as) as opposed to the 12r Shia expectation of the Mahdi.

Shia belief:

Allah (swt) has kept the Imam (as) in occultation for the reasons and time period known to Him (swt) only.
When Allah (swt) deems it an appropriate time for His (as) reappearance (the time when he (as) is required the most), He (swt) will make him (as) rise and his (as) loyal supporters waiting for him (as) will swear their allegiance to him (as) and then the campaign will just begin without ifs and buts.

Sunni belief:

The time Imam Mahdi (as) is required the most, he would flee away from a city to another disassociating him from the disagreement and in pursuit of shelter and hence shall hide behind the curtain of the Kaaba.
It is the people who shall bring him out against his will from the place wherein he shall be hiding.
They will threaten to kill him and forcefully swear their allegiance to him.

Now let us compare this event to when Imam Ali (as) was wanted as calipah and the Muslims wanted to give him bayah.

Below is the condition which was presented to Imam Ali (as) during the time of calipate.

When people decided to Swear allegiance[1] at Amir al-mu'minin's hand after the murder of `Uthman, he said:
Leave me and seek some one else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief.

(Najh al Balagha, Sermon 92)

Likewise, the Sunni Mahdi will also be presented in a similar situation, which will cause him to initially refuse the position of external Waliyah.

As for the threat it is just the love the Muslims have for the Mahdi. When Imam Hussain (as) was going to Kufa, Abdullah ibn Abbas (ra) said it would be better if I killed you now, instead of letting you go.

12r Shia Mahdi Will Dissapear due to Fear

A lot of 12rs claim that they don't know the exact reason to why the 12th imam disappeared. However, here we see Zurara confirming a reason. The answer he supposedly got was due to fear. I thought 'the wahabis' were wrong to accuse the last imam of fear. However, if they are wrong then Zurara should be condemned first.

H 892, Ch. 80, h 5
Ali ibn Ibrahim has narrated from al-Hassan ibn Musa al-Khashshab from ‘Abdallah ibn Musa from ‘Abdallah ibn Bukayr from Zurarah who has said the following. "The young boywill disappear from the public sight before his rise (with divine power)" The narrator has said,"I then asked, "Why (would that has to take place)?" The Imam (a.s.) said, "He will be afraid." He pointed out with his hand to his midsection. Then he said, "O zurara, "He is the one whose reappearance is expected. He is the one whose coming to this world through birth will be doubted. Certain people will say, "his father died without leaving any son behind."
Certain others will say, "Just before the dead of his father his mother conceived him." Still others will say, "He was born two years before the death of his father." He is the one whose reappearance is expected. The fact is that Allah, the Most Majestic, the Most gracious, loves to try and test the Shi‘a (his followers). It in such a condition that people of falsehood will raise doubts, O Zurara)."
The narrator has said, "I then said, May Allah take my soul in service for your cause, if will be alive at the time of his rise with divine power what should I do?" The Imam (a.s.) said, "O Zurara, if you will live up to such time then say the following prayer. "O Lord make me know You for if you would not make me know You I will not know Your prophet. O Lord, make me know Your Messenger, for if You would not make me know your Messenger I will not know the one who possesses Your authority over the creatures. O Lord make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion." Then he said, "O Zurara, it is necessary that a young boy
must be murdered in the city of Madina." I then said, "May Allah take my soul in service for your cause, would he not be killed in the hands of the army of al-Sufyani?" He said, "No, but the army of the tribe of so and so will kill him. They will come to inter Madina, thus, they take hold of the young boy and kill him. When they will murder him in transgression, animosity and injustice they will not then be given respite. At such time good news will be expected, if Allah would so will. (al-Kafi)"

H 896, Ch. 80, h 9
Muhammad ibn Yahya has narrated from Ja'far ibn Muhammad from al-Hassan ibn
Mu‘awiya from ‘Abdallah ibn Jabala from ‘Abdallah ibn Bukayr from Zurara who has said
the following. "I heard abu ‘Abdallah (a.s.) say as herein below. "The person who will rise to Divine power on earth will disappear from the public sight before he will do so." I then asked, "Why, will happen so?" He said, "He will be afraid." He then pointed to his midsection meaning thereby being murdered." (ibid)

H 905, Ch. 80, h 18
Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from his
father, Muhammad ibn ‘Isa from ibn Bukayr from Zurara who has said the following. " AlQa’im (the one who will rise with Divine Authority) will disappear before he will rise with divine power. He will suffer fear. The Imam (a.s.) pointed to his midsection, meaning thereby being murdered." (ibid)

H 916, Ch. 80, h 29
Al-Husayn ibn Ahmad has narrated from from Ahmad ibn Hilal who has said that ‘Uthman
ibn ‘Isa narrated to us from Khalid ibn Najih from Zurara ibn A‘yan that abu ‘Abdallah (a.s.) has said the following. "It will be necessary for the young boy to disappear from the public sight." I then asked, "Why it will be necessary?" He said, "Because he will have fear- he then pointed towards his midsection. He will be the one whose reappearance will be intensely expected. It will be he in whose being born people will have doubts. Certain people will say, "His mother has just conceived him." Others will say, "His father died but left no surviving son." Certain others will say, "He was born two years before the death of his father." Zurara has said, "I said to him, ‘What do you command me if will attain that time?" The Imam (a.s.) said, "Pray to Allah in the following words. "O Lord, make me know You for if you would not make me know You I will not know You. O Lord, make me know Your prophet, for if You would not make me know your Messenger I will never know him. O Lord, make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion." Ahmad ibn Hilal has said, "I had heard this
hadith fifty six years ago." (ibid)

The Chief of the 12r Shia Hisham ibn Hakam Was Among the Mujassima (Anthropomorphist)

The biggest disease among the Wahabiya is that their scholars are among the Mujassima and the Nawasib. After my daily research it turns out that the 12r Shia also have giants who also suffer from the same disease. The main chief of the 12r Shia was a Mujassim in reality. I have read some texts from the orientalist who sited some sources, but a few days ago I opened up al Kafi, and to my surprise it has provides many narrations that shows Hisham ibn Hakam to be an anthropomorphism.

H 276, Ch. 11, h 1
Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following.
"I stated before abu ‘Abdallah (a.s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized
and He bestows such knowledge to whoever among His creatures He wills." The Imam said,
"Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine." (al-Kafi)

H 279, Ch. 11, h 4
Muhammad ibn Abu ‘Abdallah has narrated from those he mentioned from Ali ibn al-‘Abbass from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Hakim. He has said that I explained to abu Ibrahim (Musa al-Kazim (a.s.), the words of Hisham ibn Salim al-Jawaliqi
and the words of Hisham ibn al-Hakam that say Allah is a body. The Imam (a.s.) said, "Allah, the Most High, is not similar to any of the things. What can be more blasphemous and scandalous than to describe the Creator of all things by means of body, form, type of creation, limitations, limbs and organs. Allah, the Most High, the Great, is far above these things. (ibid)"

H 280, Ch. 11, h 5
Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-
Rukhkhaji who has said the following. "I wrote to Imam abu al-Hassan (a.s.), about the words of Hisham ibn al-Hakam, about the body and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from thyself the confusion of the confounded people and seek refuge from Allah against Shaytan (Satan). What the two Hishams have said is not correct.’ (ibid)"

H 282, Ch. 11, h 7
Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from Ali ibn al-‘Abbass from al-Hassan ibn ‘Abd al-Rahman al-Hammani who has said the following. "I said to abu al-Hassan Musa ibn Ja‘far (a.s.), ‘Hisham ibn al-Hakam claims that Allah is a body like unto Whom there is no one. He is All-knowing, All-hearing, All-seeing, Allpowerful. He speaks and reasons. His word, His power, His knowledge are all in one. No one of them is created.’" The Imam said, "May Allah be his foe. Does he not know that the body is limited, and that the speech is other than what the speaker is? I seek refuge from Allah and I disclaim such words. Allah does not have a body, form or any kind of limitations. Allah has created everything. He creates things as and when He wills without any word or planing in the
mind or utterance of the tongue. (ibid)"

H 283, Ch. 11, h 8
Ali ibn Ibrahim has narrated from Muhammad ibn ‘Iisa from Yunus from Muhammad ibn Hakim who has said the following.
"I mentioned to abu al-Hassan al-Awwal (the first) (a.s.), the statements of Hisham al- Jawaliqi and what he says about fully grown up young man (see Hadith 3 Chapter on prohibited Attributes). I also mentioned the statements of Hisham ibn al-Hakam in this matter." The Imam said, "Allah, certainly, is not similar to any thing. (ibid)"

As for the Nasibi belief of the 12rs; they do takfir on any children of Bibi Fatima (sa) who were not among the list of 12 imams and declared imamate.

Now the 12rs do not follow Hisham ibn Hakam`s view of tawheed. On the contrary, he is ironically still considered among the best companions of Imam Sadiq (as). In order to be a 12r Shia you must accept Hisham to be among the saleheen. However, when a Sunni praises a Sahabi the 12r blood starts boiling and it internally forces him/her to send lanaa on that sahabi. The reality behind all this is the 12r don`t care about what occurred in history. If you reject the concept of divine appointment within the 12 imams you are condemned by their community. Just follow up on Hassanian Rajabali`s lectures on Sunnis. You will hear him say `I don`t care` many times. Unless he gets an area to abuse the sahaba, he will not care to go into details.

Sunday, October 23, 2011

Gaddafi's Death Predicted In 1980s Sitcom

It seems like this is was part of the policy. Let the tyrant rule for decades, and when he get old let's get rid of him. When a person is young he has the full strength to commit sins. When that persons gets old, he becomes too weak. This was the case with Sadaam, the Shah of Iran. Mubarrak, Ghaddafi and many others. They oppressed people to maximum limit when they were younger, then when they got older their actions became repetitive.

Friday, October 21, 2011

Muammar Gaddafi Another Tyrant who is Gone

After the news of Gaddafi's departure reached the Muslim world, a lot of Muslims felt sorry for him. They couldn't see a Muslim ruler being humiliated this way. In fact, I myself was got a little effected. Of course my reason what not because Gaddafi's was humiliated. I was actually relieved to see that. However, my reason to have a reaction is because Gaddafi had departed from this world and he now has to face his creator.
ذين اذا اصابتهم مصيبة قالوا انا لله وانا اليه راجعون
"Who, when a misfortune overtakes them, say: 'Surely we belong to Allah and to Him shall we return' (Quran 2:156).

Gaddafi was a tyrant and there is huge punishment for oppressors.

As for my view on the revolution which is happening in the Muslim world today, I don't fully support it. Its funny how Muslims got up one day, and starting taking up arms. Where were the Muslim for the last few decades ? The result of this revolution will not shift toward an Islamic governance. In fact, if one studies history these revolutions which are occurring now are no difference from the Abbasid revolutions. In the past the Abbasids exploited the emotional events of the Ahlul bayts (as), to gather forces to overthrow the Ummavi tyrants. However, once they got in power they became even worst rulers than the Ummavis. The Ummavis after Yazid, usually left you alone if you stayed in Mecca and Madina. However, this was not the case with the Abbasids. Likewise, these revolution will provide disastrous result. Then again even in the Ummavi line of rule we had great rulers like Umar ibn Abdul Aziz (ra), and Muawiyah II (ra). Then among the Abbasids, Mamoon Rasheed made a lot of progress for the Muslim nation. Let's hope Allah (swt) has a mercy on us, and allows us to live to see the good times as well.

Wednesday, October 19, 2011

Refuting Sufi belief on the ahadith of Jabir

The Link above refutes the ahadith widely quoted in the Sufi circles about the Prophet (pbuh) being part of light of Allah (swt).

Dajjal & His Donkey by Shaykh Muhammad Hisham Kabbani


As-Salamu Alekum My Sayeddi,
Peace be upon our Prophet Muhammed(S), May Allah shower his infinite mercy upon you My Sayeddi, Upon our master Mawlana Shaykh Nazim Al-Haqqani and Grand Shaykh Abdullah Faiz Ad-Dagestani Q.S.

My Sayeddi, Our Prophet Muhammed(S) said Dajjal shall come on a Donkey. Many contemporary Muslim scholars say the donkey is already here and that it is the Aircraft. I ask you, My Sayeddi is this correlation an accurate one?

As-Salamu Aleikum.


In an authentic hadith Sayyidina `Ali (r) related that the Prophet (s) said:

The Dajjāl uses a special kind of donkey possessing two enormous ears, each of which is at least 30 arms-lengths, moving in the skies, with the clouds so near he can reach them with his hand and it travels faster than the sun going to its sunset. (Mentioned in Kanz ul-`Ummal and `Uqd ad-Durrar, Imam al-Maqdisi.)

The Prophet (s) said, regarding the Dajjāl’s donkey:

يقول الرسول الكريم صلى الله عليه وسلم عن هذا الحمار: يأكل الحجارة ويسبقه جبل من دخان ويركب الناس في جوفه وليس على ظهره

He eats rocks and a mountain of smoke precedes him and people ride inside him, and not on his back.

Another version has:

In front of him is something like a mountain of smoke and behind him something like a green mountain, calling to men in a loud voice, “come to me, my sincere ones, my saints, come to me my lovers, come to me I am going to create for you everything good.” (al-Hakim and bin Asakir)

This means that as he traverses the earth it moves under him like a green expanse.

Another hadith mentioned that the Dajjāl’s donkey eats fire within its body and it has an opening from which fire and smoke emerge. It moves with a very high speed over land, oceans and skies. Its color is very white like the moon. Between one step and another is like the walking of a day and a night. On earth its length is ~180 ft.

We may possibly infer then that the Dajjāl’s precursors of this time will use airplanes for their evil work as described clearly in hadith of the Prophet (s). We see this today where these arch-deceivers use airplanes to hijack and kidnap and kill, and this has been their modus operandi now for over 30 years.

عن جابر رضي الله عنه عن النبي صلى الله عليه وسلم قال يخرج الدجال في خفة من الدين وإدبار من العلم وله أربعون يوماً يسيحها اليوم منها كالسنة واليوم كالشهر واليوم كالجمعة ثم سائر أيامه مثل أيامكم وله حمار يركبه عرض ما بين أذنيه أربعون ذراعا يأتي الناس فيقول أنا ربكم وإن ربكم ليس بأعور مكتوب بين عينيه ك ف ر يقرأه كل مؤمن كاتب وغير كاتب يمر بكل ماء ومنهل إلا المدينة ومكة حرمهما الله عليه وقامت الملائكة بأبوابهما”

The Dajjāl emerges in time where there is lightness/weakness in religion and a lack of knowledge… the donkey he rides has a girth of 40 arm-lengths between its two ears [100 feet]… (al-Hakim’s al-Mustadrak.)

These are clear descriptions of an airplane where the ears are the wings and the color described, aqmar, means pearly like the moon – the color of many aircraft today.

Shaykh Muhammad Hisham Kabbani

Sunday, October 16, 2011

Sahabi Abu Dujana Sammak Bin Kharsha (ra)


Alhumdulillah. Peace and blessings on Muhammad, his noble Companions and Family.

Amongst the Lions of Allah was a companion by the name of Hazrath Abu Dujana Sammak bin Kharsha (r.a.a). He was from the Ansar and accepted Islam early in the Prophet's (s.a.w) mission. He was known for his piety, strength and bravery in Jihad. Wherever we find his name in the books of Sunnah, he can be found fighting for the Deen of Allah.

During the battle of Uhud, the Prophet urged his Companions to fight and spurred them to show stamina and steadfastness in the Jihad. He implanted the spirit of boldness and bravery in them. To inflame their zeal in the fight, he drew his sword, and called out to his Sahaba saying, "Who would take this sword and fulfill it's right?" Many Sahaba wanted it. Amongst them were 'Ali bin Abi Talib, Az-Zubair bin Al-'Awwam and 'Umar bin Al-Khattab. But it was granted to none of them. Abu Dujana inquired, "O Messenger of Allah, what is its price?" The Prophet said, "It is to strike the enemy's faces with it until it breaks!" Abu Dujana said, "O Messenger of Allah, I will take it for that price." and he was given the sword. The courageous and brave Abu Dujan used to stand proud in war. He wore a red headband around his head which indicated his determination to fight to death. He took the sword, banded his head and started strutting proudly amongst the Mujahideen. The Prophet remarked said, "This is a sort of walking that Allah detests except in such a situation (Jihad)."

Then the fighting began. In this battle, countless acts of courage can be noted from several of the Sahaba. Abu Dujana, recognised by the red band worn round his head, came forth, fighting with the sword of the Prophet (s.a.w). He was determined to pay its price at all costs. He slaughtered all the idolaters that stood in his way splitting and dispersing their ranks. Az-Zubair bin Al-'Awwam said, "I felt angry and discouraged when the Messenger of Allah (s.a.w) refused to give me the sword but instead gave it to Abu Dujana. I said to myself, 'I am his paternal cousin. I am the cousin of his aunt Safiya. Also, I am from his tribe (Quraish). Besides, I was the first who demanded it and yet he favoured him to me. By Allah, I will watch how he will use it.' So I followed him and saw him take out his red band and wear it round his head. Seeing him like that, the Ansar said, 'Abu Dujana has worn the red band of death.' Then he (Abu Dujana) set out saying loudly (in the form of poetry), 'I am the one whom my intimate friend [the Prophet (s.a.w)] made covenant with, when we were under the palm-trees on the mountainside. The covenant was that I would not fight at the rear, but fight at the front heroically with the sword of Allah and His Messenger.' During this battle no one stood the way of Abu Dujana and remained alive. There was a man among the idolaters whose only objective was to finish off the wounded Muslims. During the fight, Abu Dujana approached that man; so I (Az-Zubair bin Al-'Awwam) implored Allah that they might engage in combat. They did start fighting and exchanged two sword-strokes. The idolater swung at Abu Dujana, but he escaped it and the sword pierced into his (Abu Dujana's) leather shield. The idolater's sword now stuck to his shield, Abu Dujana lunged at that Kafir with his sword and killed him. Then into the thick of the battle, he rushed to kill a person who was inciting the enemy to fight the Muslims. Upon this the person shrieked and lo! it was a woman. Abu Dujana spared her saying, 'I respect the Prophet's (s.a.w) sword too much to use it on a woman.' The woman was Hind bint 'Utbah (Abu Sufyan's wife, who lead the Quraish army against the Muslims, who later became Muslim)." Describing the same incident, Az-Zubair bin Al-'Awwam said, "I saw Abu Dujana raising a sword over the parting of Hind bint 'Utba's hair but then he moved it away. I said to myself, 'Allah and His Messenger know best.' (i.e. why he didn't kill her)." [Ibn Hisham Vol. 2 pg. 69]

Before the battle of Uhud began, the Prophet (s.a.w) had ordered a group of archers to remain on one side of a mountain to offer protection to the rear of the Muslim army. However, when the Muslims started to defeat their enemies, forty of the archers raced down the mountain in order to receive their share of the war booty. The Quraish used this opportunity to circle back and attack the rear of the Muslim army. They even got close enough to attack to Holy Prophet (s.a.w) himself, injuring him severely.

During those awkward moments of the Messenger of Allah's (s.a.w) life, a group of Muslim heroes gathered around the him forming a shield to protect him from the Kuffar. Among them was Abu Dujana. He stood before the Messenger of shielding him from the arrows and stones with his back, so much so that the arrows pierced in his back made him resemble a porcupine.

While these assaults on the Prophet's (s.a.w) life continued, Uthman ibn Abdullah ibn Al-Mugheerah (one of the enemy) approached him and tried to kill him. But Al-Harith bin As-Simma came to his defense and sliced into Uthman's leg making him fall to the ground. Then Al-Harith killed him. But another Makkan horseman, called 'Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and cut deeply into his shoulder with his sword and he (al-Harith) was carried to the camp of the Muslims suffering from serious wounds. Soon afterwards, Abu Dujana, with his red headband and the Prophet's (s.a.w) sword, came upon 'Abdullah bin Jabir and cut his head off with a single stroke.

During the confusion caused by the archers' mistake of abandoning their post, many Sahaba were martyred. So Quraish started to mutilate their bodies to appease their pride over their defeat at Badr. Ka'b bin Masaid said, "I was one of those Muslims who fought in Uhud and witnessed the Kuffar's act of barbarity in mutilating the dead bodies, but I left this sight because I couldn't stand it. Then I saw an armed stout mushrik pass through the Muslims and say, 'Gather them up like sheep are gathered and slaughtered!' Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him (the Muslim). Comparing both of them, I considered that the Kafir was superior to the other in arms and size. I kept on watching them while they engaged in man-to-man combat. The Muslim raised his sword up and swung it down hard on the Kafir, so forcefully that the blade went down his hip and split him in half. When the Muslim unveiled his face, he looked at me and said, "What do you think of that, Ka'b? I am Abu Dujana."

After the battle concluded, in the evening of that day (i.e. Saturday, the seventh of Shawwal, 3rd year A.H.), the Messenger of Allah (s.a.w) arrived in Madinah. As soon as he reached his house, he handed his sword to his daughter Fatimah and said, "O daughter, wash the blood off this sword. By Allah, it has been helpful to me today." 'Ali bin Abi Talib also handed her his sword and said, "And wash the blood of this sword too. By Allah, it has been helpful to me today." So the Messenger of Allah (s.a.w) said, "Sahl bin Haneef and Abu Dujana have been as courageous as you are in the Jihad."

Muslims! We need to appreciate what our illustrious predecessors had to endure in order to present us with this Islam. Yes! We inherited this glorious Islam, and what have we done with this TRUST(amaanat) that was entrusted upon us? How have we preserved it? Contrarily, the state of Muslims and Islam around the world is indicative of what we, as inheritors of this deen, have reduced it to. Instead we prefer to languish from one Friday to the next, finding all sorts of excuses as to why we shouldn't protect this Ummah who is the love of Allah and Allah's Rasool(SAW). Yes! We claim to love ALLAH and the Prophet more than anything, but when Muslims are attacked, we look the other way. Instead of going to the Jihad lands to assist, most Muslims prefer going to every other place to undertake activities of cowardice and frivolity. How many Muslims travel around the world, yet how many travel to lands of Islam, Afghanistan, Palestine, Iraq, Chechnya, Kashmir, etc?

After the death of the Holy Prophet, during the Khalifah of Abu Bakr (r.a.a), Abu Dujana fought until he was Shaheed (martyred) against the army of Musailima al-Kathab [the Liar who claimed Prophethood in the lifetime of the Prophet (s.a.w) and made war against his Sahaba when Abu Bakr was Khalifah.] To us, his life is a legacy of sacrifice and lessons of bravery and fierceness against Kufr. And to the soldiers of Allah who wear the "red band of death" in our time, he is the epitome of a true Mujahid. May the mercy of Allah be upon Abu Dujana and may He guide our Muslims towards the example he left behind. Ameen. Fee Amaani-ALLAH!

The Split Of Syeds In History by Abdul Karim Qadiri

Here is an article which explains how the syeds have adopted other madhabs after a few centuries. This is article is written by Syed Ninowy's student Abdul Karim Qadiri.

The nowadays offspring of Ahlul Bayt belong to either Ahlus Sunnah, or one of the Shia groups. While Ahlul Bayt in the early days had their own Math'hab, and it was not entirely documented due to the consistent persecution and murder they were subjigated to, but many of them specifically after the 5th century of Hijra went to follow either one of the Sunni Math'habs or one of the Shi'i Math'hab, depending on their circumstances and the area they lived in.

Furthermore, most if not almost all (not all, but almost) the Ulema from Ahlul Bayt in nowdays world are not really on the footsteps of their ancestors, due to the obvious disconnection in knowledge, but instead they learned from the other schools of Fiqh/Aqidah, and adopted them.
Therefore, in reality, they represent Ahlul Bayt in their genetics only, not in their ways and methods, and knowledge. The reason behind this is because most have learned their knowledge from outsiders of Ahlul Bayt, and rarely, will you a continued line of knowledge (not geneology) through Ahlul Bayt all the way among Ahlul Bayt scholars nowadays.

That applies to both camps. The 12'er Shia camp has its math'hab entirely founded, written, and documented by non-ahlul bayt, despite their wide claims of being the "math'hab of Ahlul Bayt". That is just words, and their scholars know the reality. The founders of their Math'hab were those who were lovers and at times extremely narrow minded to the people among Ahlul Bayt they knew. Ignorant of the rest, etc..
Hence, in that respect, schools such as Imam Abu Hanifah and Imam Shaf'i specifically, are much closer to Ahlul bayt than the 12'ers. I mean the Imams themselves and their opinions, not necessarily a recent Shafi' scholar or a recent Hanafi' Scholar.

Therefore, do not be amazed if you see among "Ahlul Bayt" scholar nowadays who is a Nasibi because his knowledge was never recieved from Ahlul Bayt in an unbroken chain to the teaching of Imams like Ja'far, Musa, Al-Husayn, Zayd, Al-Hasan, etc..
Most of their teachings ( even if has a little long chain) but it stops somewhere, and says he follows such and such. With -of course- all due respect, but you have to remember that during the first 3-4th century of Hijra you could never find anyone from Ahlul Bayt who followed any Math'hab other than the Math'hab of the leaders of Ahlul Bayt at his time.
( Of course with all due respect to other Math'habs), but Imam Abu Hanifah came to learn from Imam Sadiq, and the children of Imam Sadiq learned from their father, they didn't need to go to anybody else.
That knowledge stayed in them, until most were killed, jailed, etc..and people went to the honorable students of Ahlul Bayt, such as Imam Abu Hanifah and Imam Shafi'i.
Yet, a minority of them kept lots of what it could hold from the teachings of their ancestors, and a few remained.

Hence, Shi'a in the sence of 12'ers is a new Math'hab, and Sunnism is also a Math'hab. All claim to have taken from Ahlul Bayt. Unlike what the 12'ers claim, there is no exclusivity for them. Except we- Ahlus Sunnah- are closer than the 12'ers to the teachings of Ahlul Bayt.
The reason we did not get the name for that, is the presence of the Nasibi's amongst us under the name of Ahlus Sunnah.
But, if one examines the situation carefully, you would see that Nasibi's (despite their claims to be hanafi's, shafi'is, Ash'ari's, Maturidi's) are not truely Sunni's, because they lack the most important pillar of sunnism after tawheed, which is the stand from Ahlul Bayt.

Those are some facts that most people do not know, or don't see. Hence the massive confusion.

Finally, while Nasibi's means the enemies of Ahlul Bayt. Remember it is never apparent nor obvious, as becoming an obvious enemy to Ahlul Bayt automatically means Nifaaq, etc.
Hence, Nasibi's have always claimed since their Master Yazid bin Muawiyah and on his tongue that they are lovers of Ahlul Bayt. Of course, they did everything to stop them and stab them in the back.
Today, the spiritual offspring of Yazid bin Muawiyah continues in the very same hidden ways, but you can easily identify them through two tools:
1- Supression of the events, Seerah, struggle, martyrdom, objectives of Ahlul Bayt. ( Most don't even know it to start with).
2- Glorification of the enemies of Ahlul Bayt, i.e. those who fought them, killed them, hurt them, gave them hardships, etc..and finding excuses for those tyrannts.

Finally, going back to the other big problem which is those who claim to be from Ahlul Bayt, but are Nasibi's. That goes back to them learning on the hands of Yazidi's, and the biggest sign is that they are completely ignorant in the Seerah and struggle of Ahlul Bayt. Furthermore, Ahlul Bayt are rarely mentioned on their tongues.
While we love them and respect them naturally, but they surely dont represent the ways of Ahlul Bayt.


Wrong Hadith Classified As Sahih by Imam Al Asi

Once again Allah

and hold firm to the fibre or bond of Allah, all of you and be not divided (Surah Ahl Imran verse 103)

This ayah is mentioned in the course of a reminder of Allah's ever present power and authority

Oh you who are securely committed to Allah bear Him in mind or be conscience of Him as the ever present corrective power in everything you do in life- that is what is due to Him and do not die except in a state of surrender to Allah (Surah Ahl Imran verse 102)

It is difficult to be self critical of our own selves. Some of you may have listened to self criticism in the last Jum'ah. It may have been difficult for you to listen to self criticism and in this Jum'ah we'll pursue the same line of self criticism. We consider the Muslims we criticized last week and the Muslims that we are criticizing this week to be equally Muslims- we just need a tune up. Allah says

Obey Allah and obey the Apostle and those who are invested with authority from among you (Surah An Nisa' verse 59)

Then, there is

whoever obeys the Apostle or Messenger certainly obeys Allah

He says, also

What-ever the Messenger has come to you with you take and whatever he has barred you from you abstain, leave alone or quit (Surah Al Hashr verse 7)

There are other ayaat and hadiths to this effect. Our attachment to Allah's Prophet is unconditional and therefore we have the majority of Muslims who have emphasized the Prophet's sayings or hadiths of Rasullillah, (as they should), but in this process were there any mistakes? Yes. Just as we quoted from Nahj Al Balagha last week to show how Muslims have gone off the deep edge with unmerited feelings and bad language towards Muslims, this week we will see how there are so-called hadiths that some Muslims just don't want to think about. We're going to quote this for you so that you can begin to feel that there is some detoxification process that has to take place in our thoughts.

Bukhari Sahih Hadith

This "hadith", (I don't think it's a hadith and I don't think you should think it's a hadith), but it's a statement that you will find in Sahih Al Bukhari and I'm going to quote it for you. OK- in Sahih Al Bukhari, ibn Abbas narrated that Umar ibn Al Khattab (radi Allahu anhuma) said in a khutbah that he presented from the Masjid of the Prophet during his last year as Khalifah. This is an honest translation of these words... Allah has sent Muhammad with the haqq i.e. the truth, legitimacy, validity, facts and fairness and He has brought down to him the Holy Writ and included in that which has been brought down to him is the ayah pertaining to stoning and we read, understood and reasoned it. According to this so-called hadith in Sahih Al Bukhari, Umar continues and says the Prophet of Allah stoned and we followed and did the same. According to this so called hadith sahih- he says I'm apprehensive that if time passes on and as the years and generations go by, there'd be someone who comes out and says By Allah we don't find an ayah concerning this issue of stoning in Allah's scripture. Thus they will go astray by abandoning an obligation that was revealed by Allah... Still, these are the words as you will find them- anyone, (especially those of you who say you are Sunnis), are invited to Allah's Holy Writ and this quote in Sahih Al Bukhari in which, (the following words pertaining to the same khutbah), we are told Umar delivered in the Masjid of the Prophet in his last year in Al Medinah- ...stoning is due per Allah's Book upon everyone who is guilty of adultery, be it a man or woman if there is established evidence, a pregnancy or a confession to this adultery. Then, it is quoted in other books of hadith to which Muslims, who call themselves Sunnis, refer for information and guidance. They come and quote to us this ayah that we don't find in Allah's book and they say in the books of hadiths, (which means), a person who commits adultery and is at an advance stage his life,

meaning or the assumption is that he or she is muhsal i.e. having been married and then committing adultery, then you stone them in an unqualified manner as a punishment from Allah. Still, in this same khutbah, we are told, (in what is supposed to be in an infallible book i.e.), Sahih Al Bukhari that Umar said and then, from among what we would read in the book of Allah do not desire away from your ancestors or forefathers because it is kufr committed by you to desire away from your forefathers, ancestors or predecessors. Brothers and sisters, thinking Muslims- is this compatible with what we understand from Allah's infallible book? Allah says in an ayah that all Muslims know, its common sense in

Of a certainty we have revealed this written consciousness and of a certainty We will preserve it

This is an ayah that all the Muslims, (regardless of whether you're a Sunni or Shi'i), refer to.

Now we encounter in some books of hadiths that there's an ayah that has been dropped out of Allah's book according to this hadith that we just sighted from Sahih Al Bukhari. OK- there was a lot of effort that was put into Sahih Al Bukhari; there's plenty of authentic, genuine and exact hadiths from Allah's Prophet, but does that make Sahih Al Bukhari on a par with Qur'an itself?! There's nothing wrong in it?! Al Bukhari has become equivalent to Rasulillah?! Obviously not! So, if we see a hadith like this, (anywhere, in any book of hadith- we have no personal issue with Al Imam Al Bukhari), that is so obviously out of step with the Qur'an, it is disregarded. It is easy; (it's) a rule of thumb for any Muslim- if you see a hadith that cannot fit into the meanings of the Qur'an you leave it aside.

Muslim Sahih Hadith

We go to Sahih Muslim, (you can go; you're invited/welcome/encouraged to do it) and we find the following hadith... We will quote for you 1st the original then the translation. OK- (what's) the background to this hadith; you have to understand what's going on? We are told in Sahih Muslim and in the books of history that Abu Musa Al Ash'ari (radi Allahu anhu) at one time invited Al Qurra, the Muslims who had memorised the book of Allah the Qur'an i.e. they knew the 114 Surahs in the Qur'an by heart, (a very good gesture/thing to do), and they came. We are told they were around 300. This is a hadith that is narrated to us in Sahih Muslim, We don't know how it is a hadith, but this is how it is projected), this is the quote word-by-word, honest to God. Abu Musa Al Ash'ari is saying to the Qurra' crowd that were there we used to read a Surah which in its length and robust meanings was similar to Surah Al Bara'a. I have forgotten it, except what I have memorised from it; now, he's going to quote for us what is supposed to be an ayah from what is supposed to be a Surah that is in the character of Surah of Surah Al Bara'a that is no longer in the Qur'an. Listen to this- now, he quotes what is an "ayah", (Surah Al Bara'a is well over 100 ayaat and he only remembered one ayah), and this is the ayah he recalls, (supposedly)... OK- what does this mean? If the son of Adam, (meaning we, the descendants of Adam), had two valleys of wealth and money, we would yearn/work for a third meaning a third valley that is full of money and wealth and nothing is going to fill the intestines/internal cavity of man except dirt. I don't know how many of you are familiar with the Qur'anic style, eloquence and fluidity of meaning and exceptional elegance. (But) anyone who is familiar, (you can) give him these words/two sentences and he'll say "this doesn't fit; this is not an ayah!" But we, (those of us who read Sahih Muslim), will tell you "this used to be an ayah." Not only do we have one problem, we have a complication of problems here. Then, it goes on and we are told still by Abu Musa Al Ashari we used to read in the years gone by a Surah which we found similar or a kin to Al Musabbihaat, (there's a sequence of Surahs in the Qur'an that begin with Sabbaha Lillah or Yusabbihu lillah, these Surahs are called Musabbihaat, they are not the long Surahs in the beginning and they're not the short Surahs of the Qur'an at the end; there's a flavour and there's a format for these Musabbihaat), this is in Sahih Muslim, I've been made to forget it (or) I've forgotten it, except that I have memorised of this now absent Surah the following... We're going to quote to you word by word again- OK- this is an ayah in another Surah; in Surat As Saff, Allah says

Oh you who are divinely committed why do you say that which you don't do. It is a major offense against Allah to say what you don't do (Surah As Saff verse 2-3)

OK- that ayah that beginning of the Surah and that whole ayah is something that all Muslims know, memorise and are familiar with; it's part of Surah As Saff, but here, we are told in Sahih Muslim- they don't even say yauma turjaun. It would have been more in the flavour and character of the Qur'an. They could have tried to put a little bit of eloquence to it to make it possible in the attention of some people, but NO!. Whoever fabricated this flunked in fabricating a hadith. We are told that this now long gone ayah along with its absent long gone Surah that is no longer in the Qur'an says Oh you who are firmly committed to Allah why do you say what you don't do, because it is going to be a testimony that you are going to carry as a burden on your neck/back and then you will be asked about it on the day of resurrection. Brothers and sisters- we think we (all) have enough understanding of Allah and His Prophet to know that we took one hadith from Sahih Al Bukhari and one from Sahih Muslim; these two hadiths contradict the book of Allah.

o, when we have hadiths that are so obviously contradictory and contrarian to the Book of Allah, who says I or any Muslim has to accept this. We don't accept this! For the fanatics who are out there, (we do have fanatics all over the place or all over the parking lot- fanatics are to be encountered everywhere), and want us to believe that these are hadiths- even though they are mentioned in Sahih Al Bukhari and Sahih Muslim, we're not going to accept these types of so-called hadiths. Why? Because they violate the meanings we have in our possession that come to us from Allah via His divine Writ- it is that simple.

Now, we run into an issue that has developed throughout time- it is easy to understand why we find some of these statements in books like in Sahih Al Bukhari and Sahih Muslim if we can consolidate the political information that we have and what happened during the time of the Umawis and Abbasis. When we recall that information, (and we know how governments behave when there are learned persons around), they can easily obtain a copy of a book even if it is a book of hadith and they can squeeze in the types of hadiths that will give them legitimacy in the eyes of the public or that we'll score against their opponents or enemies. One of these, (you know- we are not infant Muslims, we have a little experience to our credit, you and I know how fanatical Sunnis behave and how they speak; we also know how fanatical Shi'is behave and speak, (let us give ourselves a little credit)- there are well established hadiths that are trans-denominational i.e. you'll find them in all the Madhaahib of Islam. These hadiths speak to the character, credibility and qualification of Imam Ali (radi Allahu anhu). What happens later on in history, (meaning during the time of the Umawis, there was a power and government that was against Ali, (we spent many Jum'ahs going through that), but as far as the books of hadiths are concerned, you can detect how these governments are not absent from the scholarly arena. You don't have to go far away- in our own time, there has been a translation of the Qur'an by Yusuf Ali and the government of Saudi Arabia did a job on that translation just in our life time- that's a very simple example of how they can get away with these things. So, here we have Al Bukhari and Muslim- they are not immune from what the governments of that time, for their own rationalization, wanted to do.

Al Mustadrak hadith by An Nisaburi.

We're going to quote another of what we consider to be a fabricated hadith- there is quite a familiar book in the literature of hadith- it's called Al Mustadrak by An Nisaburi. This Mustadrak, (it's like you're saying), is an addendum to the Sahihain because the full title of the book is Al Mustadrak Ala Sahihain. In it we are told that the Prophet said, this is concerning Umar (radi Allahu anhu)- we're quoting for you... What are we saying here? What is this so called hadith saying? We are told according to this book that the Prophet expressed these following words the 1st one to be embraced by Al Haqq i.e Allah is Umar and the 1st one to be greeted and shaken hands with by Al Haqq is Umar and the 1st one to be taken by the hand and to be whisked into Al Jannah or Paradise is Umar ibn Al Khattab- this is supposed to be a hadith?! Anyone who has an understanding of the times can detect that this is the foul play of governments because this Umawi government had to balance public opinion. They were dealing with the popularity of Ali and they were dealing with a public opinion that is sympathetic to Ali, (with all that we explained through that subtle and confrontational history); they had to build up some character against Ali so they come and fabricate this type of hadith and they slip it in to one of these books of hadith and they want Muslims to get the impression that there is some type of rivalry, competition, bad feelings or even animosity between Ali and Umar ibn Al Khattab. Any Muslim, (whether you're a Sunni or Shi'i- it doesn't matter), if you think there was any enmity or hostility between Ali and Umar ibn Khattab, you have fallen victim of the government of that time. We're living 1,300 years after that particular regime and still you're a victim of what that particular regime was doing to the people of that time.

Brothers and sisters, committed Muslims...

There are ayaat in the book of Allah which we all read and understand that should bring to us the camaraderie, brotherhood and intimacy that belonged to a 1st generation of Muslims that had it's weak points and strong points, (so to speak). The ayah that we quoted last week is likewise quotable this week

Muhammad is the Messenger the Apostle of Allah and those who are with him are strong, uncompromising, harsh and robust against the Kuffar; they are compassionate, merciful and kind towards themselves. You see them rukka'an sujjadan; asking of Allah's provision (Surah Al Fath verse 29)

Another ayah in the Qur'an you find saying there is an honorific title for

The pioneers of the Hijra and the pioneers of the Nusra i.e. the people who were forced out of Makkah at the beginning of that Prophetic struggle and the people who supported the Prophet during the beginning of an Islamic order in Al Medinah... (Surah At Taubah verse 100)

There's another ayah

Allah is satisfied with the Committed Muslims who gave you their allegiance... (Surah Al Fath verse 18)

But does this mean that point blank everyone during the time of Allah's Prophet, (according to some definitions), everyone who saw the Prophet, believed in him and prayed with him almost becomes infallible?! Is this what or how we understand what Allah is telling us when He says

when time came to mobilize for war there was a segment among them who concealed that which they did not express meaning what they were saying in public was not how they felt in private meaning they were hypocrites

The fanatical Muslims that we said are all around went to extremes- all of a sudden no one makes mistakes and everyone is virtuous- as if they don't read what Allah is saying in context; and then the other fanatics who say that there was a major treachery to the Prophet in his lifetime, on the day he passed away and for the coming generations. Brothers- committed Muslims and sisters- this is a mistake, a misreading of reality and a confusion of the facts.

Sunni Forums Request To Syed Ninowy

Salaam a renown Sunni forum, sent an email to Syed Ninowy in 2004 requesting him to give more lectures on the AHlul bayt. We Sunnis needed to learn about more about them in order to fill in the gap which was no longer found in the average sunni mosques. Syed Ninowy was happy to hear the requested and replied with the following email.

Bismillah, My dear fine brothers and sisters of and, Assalamu Alaykum Wa Rahmatullahi wa Barakatuhu, I pray that you and all the Ummah of Al-Habib Muhammad Mustafa, sallallahu alayhi wa aalihi wa sallam, are in the best of Iman and health. I am sorry not to be able to reply to your earlier, as I was attending conventions invitations through out Europe and Hijaz. I thank you for your e-mail message which reflects the true Sunnah embodied in your unequivilant love for Ahlul Bayt, alayhem assalam. When reading your message, my eyes started watering out of happiness, knowing that my beloved, Sallallahu alayhi wa aalihi wa sallam, is happy, that some of his Umma did not forget and abandoned his offspring. That some of his Ummah have their hearts filled with love and admiration for Ahlul Bayt.

Ahlul Bayt, are usually a forgotten topic, except for those whom Allah wanted to illuminate their hearts, souls, and minds. The reason people dont want to talk about Ahlul Bayt has many aspects, but not only because of being accused with being a Shia!!, but more importantly, because talking about Ahlul Bayt means exposing all those Tyrants who killed, enslaved, slaughtered, tortured, and jailed Ahlul Bayt though out history. The reason is, that the history of Ahlul Bayt is a stand between Haqq and Batel, Right and Wrong, Justice and injustice. Many are not comfortable exposing those tyrants that rules the Muslim Ummah " under the very name of Islam!. Ahlul Bayt, alahem Assalam, stood up to protect the pure message of Islam, and sacrificed themselves often one after another, son after father, in a very long, continuous, and consistent pathway coverd by the blood of Shahid falling after Shahid from the sons and daughters of Rasoolul'Allah, sallallahu alayhi wa aalihi wa sallam, all so we can recieve the authentic message of Ahlus Sunnah wal Jama'a. We, Alhamdulillah, have given an oath to our fathers and grandfathers, to continue their line and to teach their struggles, and benefit from their honorable Seerah.

The brothers here have recorded a summary of the Seerah of Sayyidina Al-Imam Al-Husayn, alayhi assalam, and I will ask them to find it and put it online so all can benefit from it. Similarly, about his father, Mawlana Amir Al-Mu'minin, Ali bin Abi Taleb, alayhi assalam. If Allah gives me time and health, I will talk about the most prominent ones of the old Scholars of Ahlul Bayt, specially the Shahids of Ahlul Bayt, including the 12 , you mentioned. if you have any ideas, please let us know, and dont forget us from your Du'a, Wassalam,

Muhammad bin Yahya Al-Husayni Al-Ninowy (may Allah forgive him)

After this date we have began to see more lectures on the AHlul bayt.

Sunday, October 9, 2011



You are familiar with the pressures, the distortion of the facts and the larger schemes that are at work. Much of it is expressed in a way that floods our senses, (probably you'll only hear this here), in particular there has been and continues to be a well thought out program to have Muslims lose interest in their independence and future. We want to go back to Allah's Prophet and see if we can scoop from his lifetime enough confidence that will recharge us and have us as stable as mountains when it comes to the poisonous information that circulates in public and private. We are going to go back to a particular incident (which is) very important in its details in the Prophet's life. First of all, we will take the ayaat from Allah's guiding book that pertain to this event. He says to us in Surah Al Faadiha, (in other words), Surah Al Bara'ah or At Tawbah in the ayah 25 through 27. What are these ayaat saying? Here is our attempt to bring to you the meanings in English- Allah is speaking to you as He was speaking to the 1st Muslims who were listening to these words- Allah says

Allah has given you help until victory on many occasions, and on the day of Hunain you were impressed by your numbers, but your numbers did you no good and this expansive earth turned phobic on you- you felt like you were suffocating with all the numbers you had- and then you began to retreat. And then Allah brought down upon His Messenger comfort and composure and He did so upon the committed Muslims and He brought down reinforcements that you could not see and He tormented the deniers of Allah's power and authority; and that is the recompense of these deniers. And then Allah will forgive after all of this whomever He wants and Allah is ever forgiving, very merciful. (Surah Al Bara'ah verse 24-27)

OK- these are the three ayaat in Surah At Tawbah- what are these ayaat speaking about? What's the context, history (and) the human variable in these ayaat? OK- here's where you should lock-in on these particulars. The Prophet and the committed Muslims with him had just liberated Makkah. This is the 8th year of the hijra in the month of Shawwal- that's the month that follows Ramadhan. The Muslims who came from Al Madinah and other areas in Al Hejaaz to liberate Makkah were about 10,000. Now, Makkah itself was liberated- finally- after all of these years and warfare by the chieftains and citizens of Makkah. Finally, Makkah was released from the forces of Kufr and Shirk; but as Makkah succumbed, its twin city, At Taif, was gearing up for a final and probably the last significant confrontation in Al Hejaz between the power and State of Islam and whatever is left i.e. the remnants of Shirk and Al Kafireen. So the Muslims heard about this impending military affair and they, with the leadership of Allah's Prophet, decided to go and take on this last stronghold of opposition and animosity to Islamic self-determination and Islamic independence. At Taif is about 75 miles, (or 115km or so), away from Makkah and it is located in a mountain area. It was like what we would consider today a summer resort. People who were affluent or well to do would go to At Taif. There were family relations between At Taif and Makkah. There were also commercial connections between At Taif and Makkah. So when Makkah fell At Taif felt it. Here, the Muslims, for the 1st time had a force of 12,000 warriors going from Makkah to At Taif. The original army that was made of 10,000 now had an extra 2,000 who have tagged along from Makkah to At Taif. The Muslims had entered into one of these valleys/areas called Hawaazin- that is why this same military issue is referred to as Hunain and Hawaazin. The day was called Hunain and the area where the two opposing forces confronted each other was called Hawaazin. And during the last portion of the night when the Muslims were beginning to decamp in this particular area they were attacked. (There was) a surprise attack upon them from all directions. They didn't know what to do. This was a surprise attack and this was the hour or so before fajr. It was night time and all of a sudden arrows, spears and whatever other forms of weapons were used against them. And what happened to all of this number of Muslims? Here they were with this type of number which they never had before when they were encountering their enemies. The Muslims were few and the enemies had the numbers, now it was the reverse- the enemies were fewer and the Muslims had the numbers. Here is where the meanings of these ayaat become pertinent.

Allah has given you help and triumph on many occasions and on the day of Hunain when you were exalted because of your multitudes, it did you no good… (Surah Al Bara'ah verse 25)

When the committed Muslims and the Islamic armed force of the 12,000 was attacked, they began to run away.

… scurrying in every direction, they began to retreat and this expansive earth with all the extended regions to/in it began to feel as if you were suffocating in your own selves … (Surah Al Bara'ah verse 25)

You i.e. the committed Muslims, the Islamic armed forces! And then you began to retreat, to abandon your positions and responsibilities; and then, in the middle of war and in the midst of hostilities,

… Allah brought down upon His Apostle comfort, calm (and) composure and He also brought down this serenity and tranquility upon the committed Muslims … (Surah Al Bara'ah verse 25)

What are these ayaat speaking about as far as the details of this military encounter? When the Muslims were surprise attacked and they began to runaway, Allah's Prophet didn't run away. Remember- brothers and sisters, this is extremely important to think about and analyze we, (of course, we weren't born then, but as a continuum), had 12,000 of ourselves around the Prophet and they knew that they were much more than this enemy, but when they were attacked, they couldn't stand their ground so the Prophet began to call the defectors back to frontline positions (and) dangerous areas in this war. And out of 12,000 only about 100 responded in that 1st hour when the test between the two sides was crucial. These 100 were from the Muhajireen (radi Allahu anhum) and Ansaar (radi Allahu anhum). Please drill this into your memory. You can go through the books- ibn Is'haaq and other books of Seerah- go to whichever book you like (and) you're going to find that there's 100 who responded to him or in another book you will find 80 of them responded to him and then in the peripheral books, this is where it gets disproportional, they tell you only eight-to-ten responded to him. This is what you're going find. The most generous is 100 from these Muhajireen and Ansaar, which tells us that latter day Muslims i.e. those 1000's who became Muslims only in the past few months and couple of years could not withstand the heat of war. They were Muslims just like you and me, but when the test came "wait a minute, this is too much; we're leaving." And that's what they did. So back to the ayah- in this dynamic in these circumstances

… you felt like the whole earth was choking you… … (Surah Al Bara'ah verse 25)

This is a big place/globe/planet but you felt like you were suffocating

… and then you began to run away, break rank or desert… … (Surah Al Bara'ah verse 25)

Within this psychologically challenging time that

… Allah brought down an air of stability and tranquility upon His Messenger… … (Surah Al Bara'ah verse 25)

The Muslims regrouped and they turned the tide of this battle.

… the pain, agony and torment was turned around and it inflicted alladheena kafaru… … (Surah Al Bara'ah verse 25)

What was the mechanism that turned this whole episode around? It was the Prophet and those 100 out of the 12,000 who fought with valor, honor and distinction against those who are deniers of Allah's power and authority. Now, we come to an important addendum to this. When alladheena kafaru themselves began to retreat- some of them went back to At Taif (and) others went to a place called Awtaas- but they were fleeing. When this happened, the Muslims had spoils of war. What you have to understand, (and what we didn't mention a little earlier is), when the inhabitants of At Taif came to this final clash with the Islamic force, they brought with them their women, children and their wealth. Their commander by the name of Malik ibn Awf thought that this was a smart military thing to do. He said I'll bring their wives, sisters and daughters to war and they are going to be forced to fight to defend their own families, honor, womenfolk and wealth because he also brought what amounts to roughly, (the Islamic terminology is), 4,000 uqiya. Each uqiya of silver is about 119 grams, so we're speaking may be about 40 kgs of silver (or whatever 4,000 uqiyahs come to). All of that was at the warfront, now when the men who were under arms fled, of course the children, babies, wives, mothers, daughters and the weaker ones couldn't run away and Muslims had spoils of war. They had a human factor/element and the wealth/possessions/silver and the Prophet wanted to distribute this among those who were there at the battlefront. One of the details that we think you should bear in mind (is)… Let's go back… there were 2,000 who had joined the Islamic force from Makkah who joined the 10,000 from Al Madinah. Those 2,000 were virtually tulaqa' i.e. the ones that the Prophet upon liberation of Makkah released. He told them you're free. There were no prisoners of war, captives (and) courts for these lifelong enemies of the Prophet. He said you may go now, you are free. So, 2,000 of these were in this force and among these 2,000 was Abi Sufyan and his two sons Muawiya and Yazid. When the time came to disperse the spoils of war- and the Prophet waited about two weeks, it wasn't like we would do it right now. He was hoping that many of these defeated occupants of At Taif would reconsider/think themselves through and say "we want to go back and claim what is ours. We will become Muslims." But they didn't do that. So after these two weeks of waiting with no response from the people of At Taif, the Prophet of Allah began to distribute whatever that was there i.e. camels, sheep, donkeys, silver and he gave Abu Sufyan 100 camels and (if we can recall correctly) 400 uqiya of silver. This was in the presence of all the other Muslims who were seeing this. Abu Sufyan did not participate in this battle. He was an observer. Neither did his children. And it doesn't stop here. The Prophet gave him this because of the channel of zakah called al muallafati qulubuhum to try to win over their hearts. Remember, these were people who had power and status and (when) Makkah was liberated they no longer had power and status. Allah's Prophet wanted them to become Muslims with dignity, so he dispensed this amount to them. Al Muhajirun did not complain but Al Ansar did. Why's this? This person was an enemy of Allah and His Prophet all of these years and he just, in the past few weeks, became a Muslim and the Prophet gives him this?! Maybe the Prophet is abandoning us and going back to his own people i.e. the people of Makkah. These are the type of internal thoughts that they had. They didn't feel good about this, so they told Saad ibn Ubada (radi Allahu anhum), one of their leaders, speak to the Prophet. Express to him how we feel. And he did. You see- they weren't hiding anything from themselves. There was no social courtesies, mujaamalat, ta'araf and all of these other things that we encounter in cultural Islamic life. So the Prophet, after listening to Saad ibn Ubada asked him how do you feel about this? He said I'm only one individual of Al Ansaar meaning I am one of them I basically understand what they are saying to you even though I am expressing it. He said OK- call them. And he called them and they had a meeting with Allah's Prophet and Allah's Prophet explained to them that the wealth and the spoils of war that were dispersed to al muallafati qulubuhum are the material things of this world. It has an impact on them- it can win them over, but you have me. Who do you prefer to have? Me or the material and physical things of life? They said no. We prefer to have you. And the Prophet of Allah said a du'a to bless the Ansaar, the children of Al Ansaar and the grand children. It was only a few decades after that and the sons and grandsons of Quraish were going to massacre and violate the honor of the children and grand children of Al Ansaar at a place called Al Hurra outside of Al Madinah when they rose up against Yazid whose uncle, father and grandfather were from al muallafati qulubuhum. There were others- plain Munafiqeen in the words of the Qur'an- who objected to the Prophet. A person by the name of Dhu Al Khuwaysira said this is not fair. When you think about it, your mind can understand what he is saying, not your heart. The heart and conscience remain with the Prophet and therefore the mind, but this person came and said you haven't done justice. He said Ya Muhammad- without any respect. He didn't say ya rasullula ya nabiAllah; he said Ya Muhammad you have not done justice. So what's his rationale. He says the people who were up there- in the hazards of the war, potentially going to die- deserve this booty, not the likes of Abu Sufyan, his sons and these. They were there physically, but they weren't fighting so why are they receiving some of the leftovers of this war? So, there was a campaign. It didn't succeed or go anywhere, but nevertheless it was there to try to erode the decision of the Prophet.

If Allah and His messenger decree a thing A committed Muslim or Muslimah have no choice but to except… (Surah Al Ahzaab verse 36)

So why these objections? But that's what we had. In the middle of this

… Allah will forgive whoever he wants to forgive, Allah is oft forgiving and He is merciful… (Surah At Tawbah verse 25)

This is who we are. This is part of our history. If it wasn't for the Muhajireen and Ansaar- those early committed, struggling and sacrificing Muslims- we wouldn't have known how the course of this encounter would have gone. You can't prove a negative. Who knows?! But they responded to the Messenger of Allah when he called on them to resume their military positions and responsibilities.

The Flawed 12r Shia Understanding of the Battle of Hunain

[Shakir 9:25] Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. (Online Quran)

From the above verse I will post the 12r exegesis.
The 12rs claim "Ali ibn abi Talib, Abbas ibn Abd al Muttalib, Abu Sufyan ibn Harith and Abdullah ibn Masud were the only four persons who stayed with the Holy Prophet. Some say there were ten persons who did not run away. Ali stood in front of the Holy Prophet and stopped every attack made by the enemy to slay him."

So in their view only 4-10 people assisted RasoolAllah (sawas)
According to the 12rs the Shia among the sahaba were than 4-10. In the tradition below an evolved definition of the Shia among the sahaba is developed.

وَالْوَلايَةُ لامِيرِ الْمُؤْمِنِينَ وَالَّذِينَ مَضَوْا عَلَى مِنْهَاجِ نَبِيِّهِمْ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلَمْ يُغَيِّرُوا وَلَمْ يُبَدِّلُوا مِثْلِ سَلْمَانَ الْفَارِسِيِّ وَأَبِي ذَرٍّ الْغِفَارِيِّ وَالْمِقْدَادِ بْنِ الأَسْوَدِ وَعَمَّارِ بْنِ يَاسِرٍ وَحُذَيْفَةَ بْنِ الَْيمَانِ وَأَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَسَهْلِ بْنِ حُنَيْفٍ وَعِبَادَةِ بْنِ الصَّامِتِ وَأَبِي أَيُّوبَ الأَنْصَارِيِّ وَخُزَيْمَةَ بْنِ ثَابِتٍ ذِي الشَّهَادَتَيْن ِ وَأَبِي سَعِيد الْخُدْرِيِّ وَأَمْثَالِهِمْ رَضِيَ اللَّهُ عَنْهُمْ وَالْوَلايَةُ لاتْبَاعِهِمْ وَأَشْيَاعِهِمْ وَالْمُهْتَدِين َ بِهُدَاهُمْ السَّالِكِينَ مِنْهَاجَهُمْ رِضْوَانُ اللَّهِ عَلَيْهِمْ وَرَحْمَتُهُ

Imaam al-Ridhaa said: And the friendship with the Commander of the Faithful (s) and with those who followed the way of their Prophet (s), and who did not change their way such as Salman al-Farsi, Abu Tharr al-Ghifari, al-Miqdad ibn al-Aswad, Ammar bin Yasir, Hothayfa al-Yamani, Abil Haytham ibn al-Tayyihan, Sahl ibn Honayf, Ubada ibn As-Samit, Abi Ayyoub Al-Ansari, Khozayma ibn Thabit Thull-Shahadatayn, Abi Sa’eed al-Khodri and the like - may God be pleased with and have Mercy upon them - is obligatory. And the friendship with their followers who have been guided along their path - may God be pleased with them - is obligatory

From the above tradition the number of people exceeds 4-10. Does this mean the shia among the sahba ran way ? If we stick with first tradition which says 4 people assisted the Prophet (sawas), does this mean Salman Farsi (ra), Abu Dharr (ra), Miqdad (ra) and Ammar Yassir (ra) ran away ? If we stick other numbers does this mean the other shia among the sahaba ran away ?

Since, Aql is the major component in 12r sect, I will use show you how it can use it expose the contradictions in the 12r aqeeda.

Why are 12rs so obsessed by accusing the Sahaba of running away ? The answer is simple. They believe Imam Ali (as) pointed this out in Najh Al Balagha in a letter exchange between himself and Muawaiyah.

While it was the practice of the Holy Prophet (s) that whenever a battle was raged and his companions behaved cowardly or ran away from the battlefield (as in Badr, Uhud and Hunayn) which was usually the case or started making the Muslims nervous (as in Khandaq), he sent members of his family (Bani Hashim) to fight out the battle to protect his companions. (Nahjul Balaagha - Letter 9)

Yet in the Sunni version of this letter which is presented in in the Ansab of al-Baladhuri and the Wa'qat Siffin by al-Minqari, Imam Ali (as) doesn't mention the sahaba running away.

With this in mind if the wars against the Ummavis and Kuffar, only needed a few people for its victory, why did Imam Ali (as) have to do taqiyyah against people who he supposedly claim were cowards in Saqifa ? Why did Imam Ali (as) have to back down in the arbitration after Siffin ? Why did Imam Hassan (as) have to make peace with Muawiyah, if only 4-10 are required to win a war. What happened in Karbala when 72 people were present which exceed the number 8-10, yet in the end Imam Hussain (as) was martyred. In your sect Imam Ali (as) couldn't even protect his wife from those people who you claim always ran away.
Its as if Imam Ali (as) shows Muawiyah that his supporters are not loyal, and then Muawiyah uses it against him and becomes the King.

The Sunni view does not accept that Umar (ra) ran away.

أَبَا قَتَادَةَ، قَالَ: لَمَّا كَانَيَوْمَ حُنَيْنٍ نَظَرْتُ إِلَى رَجُلٍ مِنَ المُسْلِمِينَ يُقَاتِلُ رَجُلًا مِنَالمُشْرِكِينَ، وَآخَرُ مِنَ المُشْرِكِينَ يَخْتِلُهُ مِنْ وَرَائِهِ لِيَقْتُلَهُ،فَأَسْرَعْتُ إِلَى الَّذِي يَخْتِلُهُ، فَرَفَعَ يَدَهُ لِيَضْرِبَنِي وَأَضْرِبُيَدَهُ فَقَطَعْتُهَا، ثُمَّ أَخَذَنِي فَضَمَّنِي ضَمًّا شَدِيدًا، حَتَّى تَخَوَّفْتُ،ثُمَّ تَرَكَ، فَتَحَلَّلَ، وَدَفَعْتُهُ ثُمَّ قَتَلْتُهُ، وَانْهَزَمَ المُسْلِمُونَوَانْهَزَمْتُ مَعَهُمْ، فَإِذَا بِعُمَرَ بْنِ الخَطَّابِ فِي النَّاسِ، فَقُلْتُلَهُ: مَا شَأْنُ النَّاسِ؟ قَالَ: أَمْرُ اللَّهِ
Narrated Abu Qatada: We set out in the company of Allah's Apostle on the day (of the battle) of Hunain. When we faced the enemy, the Muslims retreated and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him and he released me. I followed 'Umar bin Al Khattab and asked (him), "What is wrong with the people(fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophet sat and said, "Anyone who has killed an enemy and has a proof of that, will posses his spoils." [Sahih al-Bukhari, Book 53, Hadith 370]

The narration does not mention that 'Umar (ra) ran away. The reality of the matter is that 'Umar ibn al-Khattab and Abu Bakr (ra) and others from amongst the Mouhajirun and the Ansar have stood their ground and defended the prophet SAWS unlike what the lying Shi'ites claim!

We read the SAHIH Hadith in "Musnad Ahmad" volume 23 page 274 Hadith #14731:

حديث مرفوع حَدَّثَنَا يَعْقُوبُ , حَدَّثَنَا أَبِي , عَنِابْنِ إِسْحَاقَ , عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ , عَنْ عَبْدِ الرَّحْمَنِبْنِ جَابِرٍ , عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ
فَانْطَلَقَ النَّاسُ إِلَّا أَنَّ مَعَ رَسُولِ اللهِ صَلَّىاللهُ عَلَيْهِ وَسَلَّمَ رَهْطًا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَأَهْلِ بَيْتِهِغَيْرَ كَثِيرٍ، ثَبَتَ مَعَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَبُو بَكْرٍ وَعُمَرُ،وَمِنْ أَهْلِ بَيْتِهِ، عَلِيُّ بْنُ أَبِي طَالِبٍ، وَالْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ،وَابْنُهُ الْفَضْلُ بْنُ عَبَّاسٍ، وَأَبُو سُفْيَانَ بْنُ الْحَارِثِ، وَرَبِيعَةُبْنُ الْحَارِثِ، وَأَيْمَنُ بْنُ عُبَيْدٍ وَهُوَ ابْنُ أُمِّ أَيْمَنَ، وَأُسَامَةُبْنُ زَيْدٍ، قَالَ: وَرَجُلٌ مِنْ هَوَازِنَ عَلَى جَمَلٍ لَهُ أَحْمَرَ فِي يَدِهِرَايَةٌ لَهُ سَوْدَاءُ فِي رَأْسِ رُمْحٍ طَوِيلٍ لَهُ أَمَامَ النَّاسِ، وَهَوَازِنُخَلْفَهُ
Ya'qoub narrated from his Father from Ibn Ishaq from 'Assim ibn 'Umar bin Qatada from 'Abdul-Rahman ibn Jabir from Jabir ibn 'Abdullah:
The people retreated but the Prophet SAWS was accompanied by a group from the Mouhajirun and the Ansar and his Ahlul-Bayt, Those who held their ground and stayed with him were Abu Bakr an 'Umar and from his Ahlul-Bayt 'Ali ibn abi Talib and al-'Abbas bin 'Abdul-Mutallib and his son al-Fadl and Abu Suffiyan bin al-Harith and Raba'iyah bin al-Harith and Ayman bin 'Ubeid and he is ibn Umm-Ayman and Usamah ibn Zaid, he said: and a Man from Hawzan (until the end of the narration).

This is also mentioned in the book "Majma'a al-Zawaed" under "Kitab al-Maghazi wal Siyar" in the chapter "Ghazwat Hunein" Hadith # 10265:

وعن جابر بن عبد الله قال : لما استقبلنا وادي حنين قال : انحدرنا في واد من أودية تهامة أجوف حطوط إنما ننحدر فيه انحدارا ، قال : وفي عماية الصبح ، وقد كان القوم قد كمنوا لنا في شعابه ، وفي أجنابه ، ومضائقه ، قد أجمعوا وتهيئوا وأعدوا
قال : فوالله ما راعنا ونحن منحطون إلا الكتائب قد شدت علينا شدة رجل واحد ، وانهزم الناس راجعين فانشمروا لا يلوي أحد على أحد
وانحاز رسول الله - صلى الله عليه وسلم - ذات اليمين ، ثم قال : " إلي أيها الناس ، إلا أن مع رسول الله - صلى الله عليه وسلم - رهطا من المهاجرين والأنصار ، وأهل بيته غير كثير
وفي من ثبت معه أبو بكر وعمر ، عليهما السلام ، ومن أهل بيته علي بن أبي طالب ، والعباس بن عبد المطلب ، وابنه الفضل بن عباس ، وأبو سفيان بن الحارث ، وربيعة بن الحارث ، وأيمن بن عبيد وهو ابن أم أيمن ، وأسامة بن زيد ، عليهما السلام
قال : ورجل من هوازن على جمل له أحمر ، في يده راية له سوداء في رأس رمح له طويل أمام الناس وهوازن خلفه ، فإذا أدرك طعن برمحه ، فإذا فاته الناس رفع لمن وراءه فاتبعوه

So as we can clearly see from the authentic texts a group from the Mouhajirun and the Ansar remained with the prophet SAWS when the people retreated and amongst them were Abu Bakr and 'Umar may Allah be pleased with them, and not only did 'Umar (ra) fight but he also received two female captives as recorded in Bukhari:

Narrated Nafi: 'Umar binAl-Khattab said, "O Allah's Apostle! I vowed to observe Itikaf for one dayduring the Pre-lslamic period." The Prophet ordered him to fulfill his vow. 'Umar gained two lady captives from the war prisoners of hunain and he left them in some of the houses at Mecca. When Allah's Apostle freed the captives of hunain without ransom, they came out-walking in the streets. 'Umar said (to his son), "O Abdullah! See what is the matter." 'Abdullah replied, "Allah's Apostle has freed the captives without ransom." He said (to him), "Go and set free those two slave girls." [Sahih al-Bukhari Book 53 Hadith 372]

Also what is ironic is the Sahabi Abu Qatada (ra) who narrated the ahadith about Hunain and actually ran way, later fought under Imam Ali (as) in Siffin. On top of that Abu Saeed Khudri (ra) who the 12r later accepted as a shia did not even participate in the battles of Siffin or Jamal. On top of that Umar (ra) wanted to fight against the Romans and Persians and it was Imam Ali (as) who stopped him.