Dear Brothers and sisters:

The Prophet of Islam Says:

Seeking knowledge is
obligatory upon every
Muslim

The True
Islam
Second Edition
Ibrahim Mustapha

2014

IN THE NAME OF ALLAH THE MOST MERCIFUL THE MOST

COMPASSIONATE

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The True Islam

Second Edition
Ibrahim Mustapha

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

transmitted by any means, electronic, mechanical, photocopying
or otherwise, without permission from the Publisher of this book.

First published in Sydney, Australia in 2013

Copyright 2014 Ibrahim Mustapha

Ibrahim.mustapha@outlook.com

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Index

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Introduction
In the Name of Allah the most merciful, the most compassionate.
All praise be upon Muhammad, the messenger of Allah, and pure household
Allah (sw) tells us in the Holy Quran:
We will show them our signs in the universe and within their own beings until it becomes
manifest to them that it is the truth.He (Allah) is witness to everything
(Surah Fussilat, Ch. 41, Verse 53)
Seeking the truth and seeking knowledge is something which is obligatory upon all Muslims
regardless of their school of thought and where the knowledge comes from, provided it is in
line with what the Quran states, and in line with the narrations of the Prophet and Ahlulbait
(as), for the prophet of Islam Muhammad (sawa) has been narrated to have said:
Seek knowledge even if you have to go to China
On the day of Judgement we shall be asked why we never searched for the truth, or why we
never followed the truth if it comes to you.
This book is to provide insight into some of the major misconceptions of the Shia school of
thought; it is also to provide information regarding certain beliefs which have been found
not only within the Shia school of thought but also the Sunni school of thought.
Overtime, many Shia beliefs have been questioned by our Sunni brothers and sisters,
including topics such as our acceptance of Temporary marriage, why we combine our
prayers, why we prostrate on earth
This book will discuss these topics in detail, using words and references from within the
Sunni school of thought, both their books of hadith, and words from their own scholars.

Ibrahim Mustapha

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Meaning of the word Shia

Today we come across people who say we understand Arabic and we read Arabic very well.
Yet when asked, what does the word Shia Mean? They say I dont know, it means a group.
Well allow me to tell you what the word Shia means since it seems today the word Shia is
not known by anyone.
If we look into the Holy Quran we find the word Shia means followers.
Allow me to give you a very clear example:
Allah (says in the Holy Quran:

And indeed, among his followers was Abraham.

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

As said in this verse those who follow the same path are called Shias and this has become a
term to show those who follow Ahlulbait (as), and for those who dont know who Ahlulbait
refers to it begins with Muhammad and ends with Al Mahdi, this topic will be discussed
further into the book.
The Holy Prophet said:
"O Ali, you and your Shias, on the day of resurrection, will be surrounded by light, honoured
and successful."
Another very clear example of the meaning of the word Shia is the following verse:

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And he entered the city at a time of inattention by its people and found therein two men
fighting: one from his faction and one from among his enemy. And the one from his faction
called for help to him against the one from his enemy, so Moses struck him and
[unintentionally] killed him. [Moses] said, "This is from the work of Satan. Indeed, he is a
manifest, misleading enemy."
(Surah Al Qasas. Ch. 28, Verse. 15)
Allah here again also uses the term Shia for Prophet Musas followers against Prophet
Musas enemies
You can see for yourself, that the Quran calls Prophet Musas group the Shia of Musa and
the other group, enemy of Prophet Musa. The Quran further states that the people during
that incident were either the Shia or the enemy of Prophet Musa. The term Shia is therefore
an honorary title given by Allah, in the Quran, to his high ranking prophets as well as their
followers (Shias).
One of the greatest Sunni Scholar, named Firuzabadi, in his Qamusu'l-Lughat, says:
"The name Shia commonly means every person who is a friend of Ali and his family. This
name is peculiar to them."
Exactly the same meaning is given by Ibin Athir in Nihayatu'l-Lughat. According to Sunni
scholars own commentaries, the word Shia means follower of Ali Bin Abu Talib and was
used in this way during the time of the Prophet.
References:
1. Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2. Hilyatul Awliyaa, by Abu Nu'aym, v4, p329
3. Tarikh, by al-Khateeb al-Baghdadi, v12, p289
4. al-Awsat, by al-Tabarani
5. Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22
6. al-Darqunti, who said this tradition has been transmitted via numerous authorities.
7. al-Sawa'iq al-Muhriqah, by Ibin Hajar Haythami , Ch. 11, section 1, p247

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Temporary Marriage (Muta)

First and foremost it must be known to all people that temporary marriage was not made
forbidden by the prophet, nor his family, nor was it made forbidden in the time of the first
caliph Abu Bakr, it was even permissible in part of Umars time, since it was Umar who had
made it forbidden.
Moreover, temporary marriage has been endorsed by the holy Quran in the following verse

And [also prohibited to you are all] married women except those your right hands possess.
[This is] the decree of Allah upon you. And lawful to you are [all others] beyond these,
[provided] that you seek them [in marriage] with [gifts from] your property, desiring
chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from
them, give them their due compensation as an obligation. And there is no blame upon you
for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and
Wise.
(Surah Al Nisa. Ch. 4, Verse. 24)
Moreover, it has been agreed upon among all Muslims that temporary marriage was
legitimate during the time of the Prophet (sawa)
First and foremost Temporary marriage is not considered as adultery; the action was not
made forbidden by the Quran, nor was it made forbidden by the Prophet (sawa), or
Ahlulbait (as).

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If we read and study a bit behind why some of the schools of thought believe it is
forbidden, we find that it was made forbidden after the death of the prophet, and after the
time of the first caliph Abu Bakr, and we find it was not made forbidden until the time of
Umar.
And when we read these narrations Umar himself had sworn it was revealed by the Quran,
and practiced by the messenger of Allah, yet Umar still opposed it.
Is this something which can be acceptable, as in what authority does Umar hold to make
something forbidden while he was not a prophet, nor an infallible, nor did he have any right
and authority to change what Allah has revealed in the Holy Quran.
If we read in Sahih Sunan Al Nasai, by an Al Nasai
Investigated by Al Albani, Al Riyadh Edition
Volume 2, Page number 268

From Ibin Abbas, who said:

I heard Umar saying:
By Allah I forbid you from Temporary Marriage, and while it is in the book of Allah and
the Messenger of Allah did it too
Al Albani says:
The chain of narrators is Authentic
This was the first source, now allow me to show you this second source:
Al Bidaya Wa Al Nihaya, by al Hafiz Ibin Al Kathir Al Dimashqi
Investigated by Dr. Al Turki.
Volume 7, page 460
The Narration says:
From Umar who said:
By Allah I forbid you from Temporary Marriage while it is revealed in the book of Allah
and the Messenger of Allah did it too
The chain of Narrators is ( ) meaning good.
And finally, in the book of:
Al Jaamina Al Sahih mima Laysa fi Sahihain
By Allamah Al Wadiy, dar Al Athar
Volume 2 page 390
It states

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Umars forbidding of Temporary Marriage was desirability from him

Meaning what?
His own views and not that of the Quran, or the Sunnah of the Prophet (sawa)
After reading this it is clear to us that he wants to go against the book of Allah and the
messenger of Allah (sawa).
And it also becomes clear to us that Temporary Marriage was not made forbidden by the
Quran, nor was it made forbidden by the Prophet (sawa) or his Ahlulbait (as).
Therefore temporary marriage is not forbidden and is not adultery, and may be practiced,
although I should say in passing that although it is permissible this should not mean people
do not misuse it, and it is important for anyone who wishes to practices it to study its laws
and conditions which can be found in the Risala of our Maraji of Taqleed.
The greatest testimony to Mutas original permissibility and to the crime of Umar can be
gauged from his own testimony. In this regards we can rely on the following authentic Sunni
texts.
References:
Sahih Muslim, Book 007, Number 2801 & 2814
Musnad Ahmed, Volume 1 page 52 Hadith 369
Mustakhraj Abi Auwanah, Volume 7 page 159 Hadith 2713
Mustakhraj Abi Auwanah, Volume 4 page 255 Hadith 2697
Tarikh Madina, Volume 2 page 719
Sunnan Saeed bin Mansur, Volume 1 pages 218-219
Al-Mabsut by Sarkhasi, Volume 4 page 27
Musnad al-Shamyeen, Volume 3 page 320 Tradition 2399
Kanz al Ummal, Volume 8 page 93 Hadith 45715
Al-Muhazraat, Volume 2 page 214 part 12
Tafseer al-Kabeer, Vol 4 pages 42 & 43
Zaad al Maad, Volume 2 page 205
Tafseer Qasmi, Volume 3 page

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Recitation of Hayala Khair Al Amal in Adhan and Iqamah

Today we are always approached by Sunnis and accused of bidha or innovation for adding
Hayala Khair Al Amal in our recitation of the Adhan and the Iqamah. However firstly this not
an innovation, rather it was taken out by the second Caliph Umar, while he had added the
saying prayer is better than sleep after the death of both the prophet and the first caliph
Abu Bakr.
Yahya related to me from Malik that he had heard that the muadhdhin (the one who calls
the adhan) came to Umar Ibin al-Khattab to call him to the Morning Prayer and found him
sleeping, so he said, "Prayer is better than sleep," and Umar ordered him to put that in the
adhan for morning.
Mawatta of Malik, Book 3, Number 3.1.8
Whats this innovation the Sunnis have?
Moreover the recitation of Hayala Khair al Amal in the adhan and Iqamah have not been
added by us; in fact it were recited by our holy Prophet Muhammad, and the true inheritors
of his knowledge the 12 Imams of Ahlulbait (as). Its validity can be found within many
authentic books for the Sunni school of though.
Umar opposed the Islamic teachings by removing Hayala Khair Al Amal from the Adhan
We can even find this in many Sunni works to back up this claim.
For example:
Sharh Maqasid, volume 3 page 52
Sharh Tajreed, page 408
Qaushijee states in Sharh Tajreed:
Umar said:
O people, three things were there during the reign of Allahs messenger and I forbid them
and will punish for practicing them and they are the Muta of women, the Muta of hajj
Hayala Khair Al Amal
Imam Saaduddin Taftazani states in Sharh Maqasid, Volume 3 page 512:
It has been narrated that Umar said: Three things existed during the time of Allahs
Messenger, I forbid and make them Haram, and these are Muta al-Nisa, Muta al-Hajj and
Hayala Khair Al Amall.
Sharh Maqasid, Volume 3 page 512
Abdullah Ibin Umar, Bilal and Imam Zain Al Abidin (as) used to recite Hayala Khair Al Amal
in Adhan
Other references:
Sunan Al-Kubra, Vol. 1 Page 424-425, By Abi Bakr Ahmad Al-Behaqi
Sunan Al-Kubra, Vol. 1 Page 424-425, By Abi Bakr Ahmad Al-Behaqi

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

Neel al-Awtar, volume 2 page 41
Sunan al-Kubra, volume 1 pages 424-425
Kanz al-Ummal volume 8 page 342
Tehqeeq Ajeeb fil-Tasweeb, page 5, compiled by Abdul-Hai.
Musanaf Ibn abi Shaybah, Volume 1 page 195
Musanaf Abdulrazaq, Volume 1 page 464
Muwatta Imam Malik, Volume 1 page 162
Kibriyat al-Ahmer, Volume 1 page 43
Behaqqi records:
Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say Hayala
Khair Al Amal after Hayala al Falah and he said that this is the first adhan.
Imam Ibn Abi Shaybah records:
Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say Haya alaa
Khayri al amal after Haya alaa al Falah and he said that this is the first adhan.
We also read:
Nafee said: Ibin Umar added Haya alaa khayri alamal to his adhan.
Imam Abdulrazaq al-Sanani records:
Nafee said: When Ibin Umar performed prayer while he was traveling, he used to say Haya
alaa alsalat hat alaa khayri alamal twice or thrice
We read in Kanz al-Umal, Volume 8 page 342 Tradition 23174:
Bilal used to recite adhan for morning prayers and he used to read: Hayala Khair Al Amal
One of the beloved scholars of Salafies namely Showkani stated in his book Nail al Awtar:
It has been proven to us to be Sahih that Hayala Khair Al Amal used to be recited in Adhan
during the era of Prophet until it was abandoned in Umars reign.
And Behaqqi has also recorded through a Sahih chain of narration that Abdullah Ibin Umar
sometimes used to read Hayala Khair Al Amal in Adhan.
It has also been narrated from Ali bin al-Hussain (as) that is the first Adhan (of Islam).

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Similarly Muhabuddin Tabari in Ahkam has recorded the recitation of Haya Ala Khair al
Amal by Zaid ibn Arqam in Adhan.
The Nawasib should also look at the comments of the obedient student of your Imam e
Azam, Imam Muhammad in his book Muwatta e Imam Muhammad which states that:
Abdullah Ibin Umar used to recite Hayala Khair Al Amal after Hayala al-Falah in his
Adhan. The commentator of the Hadith while commenting on this says:
It is Abdullah Ibin Umars act which was probably the Sunnah (way) of Prophet
Muhammad; there is nothing wrong if someone practices it.
Abdullah Ibin Umar is graded by the Ahlul Sunnah as a Sahabi son of a Sahabi and second
caliph. He was never stopped by anyone from reciting Hayala Khair Al Amal neither was
called an innovator.
Abdulwahab Sherani stated in Kibriyat al-Ahmer, Volume 1 page 43:
Sheikh Akbar Muhiuddin Ibin Arabi has stated that those who object at the recitation of
Hayala Khair Al Amal during Adhan, I never come across any proof of their objection
because on the day of digging the trench, the Holy Prophet Muhammad himself instructed
to recite this sentence in Adhan

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Recitation of Ashadu Ana Ali Waliallah in Adhan and Iqamah

First and foremost, we have stated to our Sunni brothers many times, we dont consider
reciting Ashadu Ana Ali Waliallah as an obligation in the Adhan and Iqamah, rather we
consider it only as recommended, and we dont consider it as actually part of the Adhan or
the Iqamah.
Currently the highest ranking Shia Scholar His Eminence Grand Ayatullah Sayyed Ali AlHussaini Al-Sistani says in his book:
Jurisprudence Made Easy
Section of Prayer, page 121 and 122:
Reciting adhan and Iqamah in daily prayer is a strongly mustahab act. So you shall be
rewarded if you stick to reciting them prior to your daily prayer
Sayyed Ali Sistani continues by saying, you can say the following:
Alahu Akbar 4 times
Ashhadu An La Illaha Illal Lah 2 times
Ashhadu Anna Muhammad Rasul Allah 2 times
Hayala Salat 2 times
Hayala Falah 2 times
Hayala Khair Al Amal 2 times
Alhahu Akbar 2 times
La Illaha Ilallah 2 times
Sayyed Sistani then says, the Iqamah as follows:
Alahu Akbar 2 times
Ashhadu An La Illaha Illal Lah 2 times
Ashhadu Anna Muhammad Rasul Allah 2 times
Hayala Salat 2 times
Hayala Falah 2 times
Hayala Khair Al Amal 2 times
Qad Qametis Salat 2 times
Alhahu Akbar 2 times
La Illaha Ilallah 1 times
As you see, there is no mention of Ashadu Ana Ali Waliallah being part of the adhan.
The same has been stated by Grand Ayatullah Sayyed Ali Hussaini Khamenei in his book:
Practical Laws of Islam
Section of prayer
Page 167
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The same has been stated by Grand Ayatullah Sayyed Muhammad Hussein Fadlullah in his
book:
Islamic Rulings A Guide To Islamic Practice
Section of prayer
Page 142
And the same has been stated by Grand Ayatullah Sheikh Nasr Makarim Shirazi in his book:
A Summary of rulings
Section of prayer
Page 82 and 83
Now that we have established that we dont believe it is obligatory, let us see what our
Sunni scholars have said in this regard.
Famous Ahl-e-Hadith Scholar Maulana Waheed uz-Zaman Hyderabadi in his book Anwaar
ul-Lughat, part (Para) 18, page 5-6, published by Hashmat ul-Islam press, Bangalore, India,
under the caption of An-nazr ala wajh Ali ibadah writes:
A Shia Muezzin used to recite Ashadu ana Ali un-Wali Allah in Adhan, this bothered and
infuriated the Sunnis, they came to me and complained, in reply to them I said: That
Muezzin just says -Ashadu ana Ali un-Wali Allah- whereas I say much more than this as Ashadu ana Ali an-Imam al-Awliya wa Sayyid al-Wasiya wa Khair al-Khalaiq bad alAmbiya-
Maulana Waheed uz-Zamans book Anwaar ul-Lughat has been re-published in Pakistan by
the name of Lughaat ul-Hadeeth.

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Prostration on earth
Today when Sunni scholars are asked regarding prostration on a clay tablet they straight
away accuse us Shias of bidha or innovation or we are accused of Shirk, meaning associating
partners with Allah, god forbid.
Its sad to see the ignorance of some of the Sunni scholars to such an extent that a Sunni
was asked the following question:
Ruling regarding prayer in a Shia mosque?
He answered:
Its invalid.
I see it as being void.
Prayers done in the Shia mosque I see it as void
The one who prayed in the Shia mosque has to repeat his prayer because they have Bidha.
They have soil (to put their foreheads on)
I entered a Shia mosque by mistake and found a big box containing soil offt.
Firstly, not all the Sunni Scholars believe this, Grand Mufti of Australia Sheikh Taj Al Din Al
Hillali was once asked:
What is your opinion regarding prostration on the turbah?
He answered:
There is no issue in it since it was the sunnah of the prophet to do so, however it is
important to prostrate from your heart on the turbah, and not for the turbah
This has always been the opinion of the Shias.
Now let us read and see whether the Sunnah is with us Shia or with the Sunnis, and let us
see what exactly has been stated in the books of our Sunni brothers.
Meaning prostration on stone or the soil is the Sunnah, or is the prostration on the rug and
its likes the Sunnah of the Prophet?
I shall narrate for you from the book of Ibin Taymiyyas Students. Do you need a better
source then this?
In his book Ighathatul Lahfan fi Masayed Ash Shayan investigated by Muhammad Aziz
Shams and Mustapha ibin Saeed.
However before I tell you what in in this book, let me tell you more about this book
Ighathatul Lahfan by Imam Ibin Al Qayyim Al Jawziyyah.

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He says in: Al-Durar Al Saniyya fil Ajubatul Najdiyya by Abdul Rahman Al Najdi. Volume
2, page 219.
And his student (in refers to Ibin Taymiyyahs student), Allamah Ibin al Qayyim in his
statements regarding the kinds of Tawheed and )his) reply to the people of Bidha, he has
authored a lot of beneficial books of them the best of these books is Ighathatul Lahfan.
Pay attention to this its one of the best books.
Which book?
Ighathatul Lahfan
Now read and see the Sunnah of the Messenger of Allah.
Meaning what did the messenger of Allah prostration on?
On page 218, of Ighathatul Lahfan.
The student of Ibin Taymiyya objected to some things to prostrate on and said:
You will never see one of them praying except on a rug, and the messenger of Allah
never prayed on a rug and neither had a rug been put for him, instead he would pray on
Earth, and sometimes he prostrated on clay and he used to pray on a straw mat.
What else?
Let us go to page 286 of Ighhathatul Lahfan
The messenger of Allah prayed on a straw mat that was black
Wait a minute, when the followers of Ahlulbait go to the prophets mosque because they are
not allowed to use a turbah they put a straw mat, then those guards come a remove them.
I dont see where is the violation of the Sunnah?
This is the Sunnah of the messenger of Allah.
Continuing.
The messenger of Allah prayed on a straw mat that was black due to usage, then this mat
would be washed with water and he prayed on it, he never put a rug or a cloth above this
mat. And sometimes he would prostrate on dust, and sometimes on the stones, and other
times he was prostrating on mud till you could see its effect on his forehead and nose
He was putting his forehead and nose where?
On the dust for Allah.

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Combining of the prayer

First and foremost the Shias do acknowledge and recognises five daily prayers.
However, they are allowed to pray them in THREE separate TIMES, not five; the five prayers
are:
Fajr (Morning)
Zohr (Noon)
Asr (Afternoon)
Maghrib (Sunset)
And Isha (Night).
Sunnis agree to the combining of prayers in the case of Rain, Travel, Fear, or other
emergencies.
Two forms are allowed: Jam'a Taqdeem meaning Early Combination or Jam'a Ta-ikheer
meaning Late Combination.
An example of early combination is the combining of Zohr and Asr to be prayed in the time
of Zohr.
And an example of Late Combination is the combining of the Zohr and Asr to be prayed in
the time of Asr.
The exceptions among the Sunni schools are the Followers of Abu Hanifa:
They are of the opinion that you cant combine the prayers at any time, not even if you're
traveling.
This is a clear violation of the other Sunni schools of thought, but it was and still is tolerated.
The Maliki's, Shafeei's, and Hanbali's all agree to the combining of prayers when one is
traveling, but are in conflict on other times.
The Shias say that one may combine the prayers anytime without any cause of fear, rain, or
whatever.
However, the Shia scholars have all agreed that if you want to pray them separately, it is
acceptable as well.
Now, let's question why the do we perform the Prayers as described above, and who is
more accurate in their Prayer, the Sunnis or the Shia?
Allah says in the Quran:
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"Establish regular prayers at the Sun's decline till the darkness of the night, and the recital of
the Quran in the Morning Prayer; for the recital of the dawn is witnessed.
(Surah Al Isra. Ch.17, Verse. 78)
How many prayer times are mentioned?
Three, not five, let us count them Count them:
"Establish regular prayers at the Sun's decline till the darkness of the night, and the recital
of the Quran in the Morning Prayer; for the recital of the dawn is witnessed.
That's three prayers mentioned, not five.
This now brings me to discuss what did the Prophet do?
Here's what Ibin Abbas, one of the most famous narrators, says according to the Musnad of
Ibin Hanbal (One of the famous Sunni books of hadith):
"The Prophet prayed in Medina, while residing there, not traveling, seven and eight.
What does this mean?
This is an indication to the seven Rikaat of Maghrib and Isha combined, and the eight Rikaat
of Zohr and Asr combined.
Musnad al-Imam Ibn Hanbal, vol. 1, page 221.
Also, in the Muwatta' of Malik vol. 1, page 161, Ibin
Abbas says:
"The Prophet prayed Zohr and Asr in combination and Maghrib and Isha in combination
without a reason for fear or travel."
As for Sahih Muslim, we see the following under the chapter of "Combination of prayers,
when one is resident":
Ibin Abbas reported:
The messenger of Allah observed the noon and the afternoon prayers together, and the
sunset and Isha prayers together without being in a state of fear or in a state of journey
Sahih Muslim, English version, Chapter CCL, Tradition #1515

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Ibin Abbas reported:

The messenger of Allah combined the noon prayer with the afternoon prayer and the
sunset prayer with the Isha prayer in Medina without being in a state of danger or rainfall.
And in the hadith transmitted by Waki (the words are):
"I said to Ibin Abbas: What prompted him to do that? He said: So that his (prophet's) nation
should not be put to any hardship."
Sahih Muslim, English version, Chapter CCL, Tradition #1520
Abdullah ibin. Shaqiq reported:
Ibin Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun
disappeared, and the stars appeared, and the people began to say: Prayer, prayer. A person
from Bani Tamim came there. He neither slackened nor turned away, but (continued crying):
Prayer, prayer. Ibin Abbas said: May you be deprived of your mother, do you teach me
Sunnah?
And then he said:
I saw the messenger of Allah combining the noon and afternoon prayers and the sunset
and Isha prayers
Abdullah ibin. Shaqiq said:
Some doubt was created in my mind about it. So I came to Abu Hurara and asked him
(about the combining of prayer) and he testified his assertion.
Sahih Muslim, English version, Chapter CCL, Tradition #1523
Abdullah b. Shaqiq al-Uqaili reported:
A person said to Ibin Abbas (as he delayed the prayer): Prayer. He kept silent. He again
said: Prayer. He again kept silent, and he cried: Prayer. He again kept silent and said: May
you be deprived of your mother, do you teach us about prayer? We used to combine two
prayers during the lifetime of the messenger of Allah
Sahih Muslim, English version, Chapter CCL, Tradition #1524
Ibin Abbas reported:
The messenger of Allah observed the noon and afternoon prayers together in Medina
without being in a state of fear or in a state of journey. Abu Zubair said: I asked Said [one of
the narrators] why he did that. He said: I asked Ibin Abbas as you have asked me, and he
replied that he [the Holy prophet] wanted that no one among his Ummah should be put to
[unnecessary] hardship.

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Sahih Muslim, English version, Chapter CCL, Tradition #1516

Ibin Abbas reported:
The Messenger of Allah observed in Medina seven (rikhas) and eight (rikhas), i.e., (he
combined) the noon and afternoon prayers (eight rikhas) and the sunset and Isha prayers
(seven Rikhas)
Sahih Muslim, English version, Chapter CCL, Tradition #1522
Now, who is it that follows the Sunnah and tradition of the Prophet (sawa)???
The Shias who follow the very same as the prophet did, or the Sunnis who don't even
acknowledge the traditions in their own books?
Moreover, Allah continually reminds us in the Holy Quran that Islam was revealed to make
your life easier, not more difficult, correct or not correct?
How then, can one work, eat, sleep, study and the like with five prayers a day in five
different times?
You pray Maghrib, and an hour later, you pray Isha. Is this possible, say for doctors in a
surgery room, teachers, those traveling, those who are sick and the like.
Believe me, if the Sunnis followed what the Prophet himself followed many more people
would be praying today.

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Wilayah of Imam Ali

Our Sunni brothers think that Imam Ali (as) was amongst Abu Bakr Umar and Uthman who
are apparently the Shukh of Islam or the rightfully guided caliphs
Imam Ali (as) was not amongst those three guys nor was he among their party.
Let us recall the words of Prophet Muhammad on his final sermon He said:
"It seems the time approached when I shall be called away (by Allah) and I shall answer that
call.
I am leaving for you two precious things and if you adhere to them both, you will never go
astray after me. They are the Book of Allah and my Progeny that is my Ahlulbait. The two
shall never separate from each other until they come to me by the Pool (of Paradise)."
The prophet continued on the day of Ghadir by calling upon Imam Ali (as) to come besides
him and he said:
O people
Allah is my master
And I am the master of the believes
For whomever I am his master, Ali is also his master
O Allah
Love he who loves him
Hate he who hates him
Help he who helps him
Forsake he who forsakes him
O people
The truth is with Ali
And Ali is with the truth
And the truth revolves around Ali
It is not Ali that's with the truth, but the truth that's with Ali, which is why the prophet of
Islam told his companion Ammar Ibin Yassir:

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O Ammar, if the entire Muslim nation took a path and Ali took another, make sure you take
the path of Ali Ibin Abu Talib (as)
After wards the prophet orders all his followers to give an allegiance to Imam Ali
The first to give allegiance to Imam Ali was Omar, followed by Abu bakar.
The following was said my Umar himself:
Congratulations, congratualtions to you, O Ali, you have become my leader (Mawla) and
the leader of every faithful Muslim
References:
Ahmad Ibin Hambal, Musnad, Vol. 4, Pg. 281
Al Ghazali, Sirr al-Alamin, 12
Al Riyadh al Nadhirah, Vol 2, 169
al Hakim in Mustadrak ala al Sahihayn vol. 3,
Al Tirmidhi in his Sahih (Bulaq, 1292), vol 2
Now
People question
Why do people think Ali was the successor of the prophet while it was Abu Bakar?
Well
Imam Ali (as) is the rightful successor of our Holy Prophet Muhammad (sawa).
The Holy Prophet (sawa) has been reported to have said:
I am the city of knowledge and 'Ali is its gate
Al-Tirmidhi has narrated this
It is also narrated by more than 100 narrators of the prophets saying that the prophet
(sawa) said:
Allah is my master
And I am the Master of the Believers
For Whomever I am His Master
Ali is also His Master

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O Allah Love he who loves Him (Ali)

Hate who hates him
Help who helps him
Forsake he who forsakes him
O People
The truth is always with Ali
And Ali is with the truth
And the truth revolves Around Ali.
This hadith not only confirms that Imam Ali (as) is the successor of the Holy Prophet (sawa)
but this hadith also confirms the Infallibility of Imam Ali (as).
The Truth revolves around Ali (as) there was no way of getting the falsehood in between Ali
(as) and the truth.
And even the Sunni scholars agree with this hadith however they say that he just meant to
be good with him and to love him.
However I just want to say something, why would the prophet gather all the Muslims to just
say to them if you love me you love Ali, there is no point; it must have had a reason right?
And if it has been said out of love as the Sunnis claim then the prophet had talked without
Allah telling him to.
And Allah says in the Quran:

He does not speak from his own desire
It is nothing less than a revelation
(Surah Al Najm, Ch. 53 Verse. 3-4)

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Continuing regarding Imam Alis Wilayah

The Quran has also confirmed this not only the prophet:

Allah says in the Quran: O Messenger, announce that which has been revealed to you from
your Lord, and if you do not, then you have not conveyed His message. And Allah will
protect you from the people. Indeed, Allah does not guide the disbelieving people.
(Surah Al Maida, Ch. 5, Verse 67)
This Ayah came down to the prophet for Ali (as)
And there are many other things that can confirm that Imam Ali (as) is the successor of the
Prophet (sawa)
Such as:
Is there anyone who has an uncle like Hamza, The lion of Allah and the lion of the
Messenger of Allah, and the master of the shohada also?
Is there any man who came into Islam before Imam Ali (as)?
Is there anyone apart from Ali (as) who during the battle of Ohod, was addressed by a call
from the heavens, There is no sword like Zulfiqar, and no youth like Ali?
Is there any man apart from Ali about whom the prophet rightfully said, O Ali no one will
love you except a believer and no one will hate you except a disbeliever?
Inform me about the battle of Khaybar, when everyone retreated from the battle and the
prophet (sawa) said tomorrow I will give the banner to someone who loves Allah and His
Prophet and whom Allah and the prophet (sawa) love, and Allah shall allow the gate with his
own hands?
Did the prophet not say in the morning of that day, Bring me Ali and he came to the prophet
despite his eye infection, after that the prophet wiped his hand on his eyes which cured his
infection, than he handed the banner to Ali and he charged forward and he killed Harith and
Marhab from the people of Khaybar, and then he lifted the gate of the fortress from its
position with his own hands, and then he opened the path to the Muslims?
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Is there anyone apart from Ali who has a brother like Jaffar Al Tayyar, whom Allah granted
two wings to go to heaven with?
Did the prophet not tell the people the close their doors, except the door of Ali?
Now tell me after all this
Who is the true successors Ali or those so called shukh Al Islam??

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Who are Ahlulbait

So Sunnis think Ahlulbait is everyone who grew up with the prophet, his wives and the like.
Well
Allah says in the Quran:

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's]
household, and to purify you with [extensive] purification.
(Surah Al Ahzab, Ch. 33, Verse. 33)
Who does this refer to?
It refers to Ali, Fatimah, Hassan and Hussein (as)
Abu Huraira narrates that Prophet Muhammad (sawa) looked towards Ali (as), Fatima (sa),
Hassan (as), and Hussain (as) and said:
"I am at war with those who will fight you and in peace with those who are peaceful to you.

Refrences:
Sahih al-Tirmidhi, v5, p699
Sunan Ibn Majah, v1, p52
Fadhail al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
al-Mustadrak, by al-Hakim, v3, p149
Majma al-Zawaid, by al-Haythami, v9, p169
al-Kabir, by al-Tabarani, v3, p30, also in al-Awsat
Jami al-Saghir, by al-Ibani, v2, p17
Tarikh, by al-Khateeb al-Baghdadi, v7, p137
Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p144
Talkhis, by al-Dhahabi, v3, p149
Dhakhair al-Uqba, by al-Muhib al-Tabari, p25

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

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

Aisha Narrated:
One day the Prophet came out wearing a black cloak (upper garment or gown; long coat),
then al-Hassan Ibin Ali came and the Prophet accommodated him under the cloak, then alHusain came and entered the cloak, then Fatimah came and the Prophet entered her under
the cloak, then Ali came and the Prophet entered him to the cloak as well
Then the Prophet recited:

"God Allah intends to keep off from you every kind of uncleanness O' People of the House
(Ahlul-Bayt), and purify you a perfect purification
(Surah Al Ahzab, Ch. 33, Verse. 33)
Reference:
Sahih Muslim, Chapter of virtues of companions, section of the virtues of family of the
Prophet 1980 Edition Pub. In Saudi Arabia, Arabic version, v4, p1883, Tradition #61.
Another version of the "Tradition of Cloak" is written in Sahih al-Tirmidhi, which is narrated
in the authority of Umar Ibin Abi Salama, the son of Umm Salama (another wife of Prophet),
which is as follows:
The verse (33:33)" was revealed to the Prophet in the house of Umm Salama. Upon that, the
Prophet gathered Fatimah, al-Hassan, and al-Husain, and covered them with a cloak, and he
also covered Ali who was behind him. Then the Prophet said: "O' Allah! These are the
Members of my House (Ahlulbait). Keep them away from every impurity and purify them
with a perfect purification." Umm Salama (the wife of Prophet) asked: "Am I also included
among them O Apostle of Allah?" the Prophet replied: "You remain in your position and you
are toward a good ending."
Reference:
Sahih al-Tirmidhi, v5, pp 351,663

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Folding of the arms in Prayer

The Prophet did not teach the folding of Hands during prayers which is why today we find
not only the Shias praying with their arms on their sides, but we also find the followers of
Imam Malik Ibin Anas also praying with their arms on their sides.
Imam Shokani records the following statement of Ibin Manzar who was one of the teachers
of Imam Bukhari:
There is no such proven tradition from Holy Prophet in regard to folding of hands;
therefore it is up to the worshipper [whether he offers the prayers with either folded or
unfolded hands].
Reference:
Nayl al Awtar, Volume 2, page 203
Aun al-Mabood, Sharh Sunan Abi Daud, volume 2, page 322, published by Dar ul-Kutb e
Ilmia, Beirut.
The Prophet taught his companions to establish their prayers without folded hands
Imam Ahmed records:
Jabi Ibin Samara said: once Allahs messenger came to us and said: why you fold your
hands as the tails of horses, you have to settle in prayer.
Reference:
Musnad Ahmed bin Hanbal, Volume 5 page 93 Hadith 20905
Sheikh Shoib Al-Aranut said about this Hadith:
The chain is Sahih according to Muslims standard
Imam Showkani records in Nail al-Awtar, Volume 2 page 200:
Those who deem unfolding relied on the tradition of Jabir bin Samara (why do you fold your
hands).
Logical deduction that the Holy Prophet (s) prayed Salat with open hands
We read in Sahih al Bukhari, Chapter on the Virtues of the Prayer Hall (Sutra of the
Musalla) Volume 1, Book 9, Number 495:
Narrated Abu Qatada Al-Ansari:

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Allahs Apostle was praying and he was carrying Umama the daughters of Zainab, the
daughter of Allahs Apostle and she was the daughter of As bin Rabia Ibin AbduShams.
When he prostrated, he put her down and when he stood, he carried her (on his neck).
We read Sharh Sahih Muslim by Nawawi Volume 1 page 205
Narrated Abu Qatada Al-Ansari:
On one occasion Allahs Apostle lead the prayer congregation and Umama the daughter of
Zainab, the daughter of As bin Rabia Ibin AbduShams was on his neck. When he
prostrated, he put her down and when he stood, he carried her (on his neck). When he
prostrated, he put her down and when he stood, he carried her (on his neck).
I ask for the readers to inspect these two narrations properly, the ability to hold a child and
the recite Takbir, and then continue to pray Salat whilst folding his hands! If we are to
accept this hadith from Bukhari then we have to accept that the Prophet (sawa) must have
offered Salat with his hands open.
Clear tradition proving that the Holy Prophet (s) prayed Salat with open hands
Ibin Hajr Asqalani writes in Talkhees al-Habeer fee Takhreej Ahadeeth Volume 1 page
333, Bab Sifat al Salat:
Maaz narrates that when the Prophet (s) would stand for Salat, he would raise both hands
to his ears, and after saying Takbeer would then drop his hands.
Online Talkhees al Habeer fee Takhreej Ahadeeth by Ibn Hajar Asqalani (Cached)
We read in Hidayah, Volume 1 page 104 part 20:
Imam Maliks evidence for dropping the hands lies in the fact that the Prophet would start
by raising his hands for Takbir and would then drop his hands.
We read in Nayl al-Awtar, Volume 2:
Narrated by Ibin Munzar from Ibn Alzubair, Al-Hasan Al-Basri and Al-Nakhey that he (Holy
Prophet) used to pray with unfolded hands and do not fold the right hand on the left hand,
quoted by Al Nawawi from Al Laith Ibin Saedd and quoted by Al-Mahdi in Al-Bahr from AlQasimiyya, Al-Nasiriyya and Al-Baqar
Online Nayl al Autaar (Cached)
We further read in same book:
The Holy Prophet taught Al-Musyaae prayer and didnt mention the folding of the right on
the left hand

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Abdul Hai Lucknawi states:

Maaz says that when Holy Prophet (s) used to stand for offering the prayers, he used to
raise his hands up his ears while reciting Takbir and then he would leave his hands
unfolded.
Fataawa Sheikh Abdul Hai Lucknawi, Volume 1, page 326, first edition
We read in Umadatul Qari Sharah Sahih Bukhari, Volume 9 page 20:
Ibin al-Manzar narrated that Abdullah Ibin Zubair and al-Hassan al-Basri and Ibin Sireen that
he (the prophet) would offer his prayer with his hands open and so did Malik.
The well-known scholar of Ahl Hadith cult namely Allamah Waheed uz Zaman Khan writes:
Whoever says that offering prayers with unfolded hands is a custom related to Shias, that
person is at fault in this regard, because not only the Shias but the whole Muslim nation
offered the prayers in the same way, especially during the life time of Holy Prophet (s) the
companions did it the same way and no one knew about the folding of hands.
Hadiyatul Mahdi, by Maulana Waheed uz Zaman, Volume1, page 126
Abdullah Ibin Zubair would offer Salat with his hands open
Imam Ibn Abhi Sheybah records in his Al-Musnaf, Volume 1 page 344:
Amro bin Dinar said:
Abdullah Ibin Zubair offered prayers without folding his hands
Imams of our Sunni brothers Saeed Ibin Jabayr and Ibin Masayyib also prayed with their
arms on their sides
Allamah Ibn Abdul Barr records the following tradition in his book Al Tamheed:
Abdullah Ibin al-Izar said, I used to make tawaf around the Kaaba with Saeed Ibin alJubayr. Once, he saw a man placing one hand over the other, so he went to him, separated
his hands, and then returned to me
Everyone is aware of the prestigious place of Saed Ibin Jubayr among the early Ulema of
Islam. According to Ibin Kathir Saeed bin Jubayr was among the students of Ibin Abbas [ra]
and was Imam in various studies of Tafsir and Fiqha.
Al Bidayah wal Nihayah (Urdu), Vol 9 page 177 Events of 94 H.

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Ibin Hajar Asqlani writes about Saeed bin Jubayr:

.He narrated hadiths from Ibin Abbas, Ibin Al-Zubair, Ibin Umar, Ibin Maqal, Uday Ibin
Hatem, Abi Masood Al-Ansay, Abi Saeed Al-Khudari, Abu Hurayra, Abu Musa Al-Ashaari, AlDahak Ibn Qais Al-Fehri, Anas, Amro Ibin Maymoon, Abi Abdulrahman Al-Sulami and lady
Aysha.. Ibin Abi Mughera said that when people of Kufa visited Ibin Abbas to ask him for
Fatwa, he used to say to them:
Isnt Saeed Ibin Jubayr among you?. Amro Ibin Maymoon said that his father said: Saeed
Ibn Jubayr passed away but there was not a single person who had not attained knowledge
from him Abu Al-Qasem Al-Tabari said: He is a reliable Imam and hujah on
Muslims..Ibin Haban Said that Saeed was a jurist, worshiper, righteous and pious.
Tahzib Al-Tahzib, Volume 4 No. 14
We would also like to mention the position of hands Saeed bin al Mussayyib used to kept
during Salat but for those who know less about this notable person, we are presenting the
text recorded by Ibin Kathir in his book:
He heard hadiths from Hadrath Umer Farooq, Hadrath Uthman, Hadrath Ali, Saeed and
Abu Hurairah Zuhri said: I lived with him for seven years and I havent seen anyone more
knowledgeable than him. Makhool said: I went all over the word in pursue of knowledge
but never found anyone more knowledgeable than Saeed. Auzai says that someone
inquired Zuhri and Makhool about the most prestigious jurists in their eyes, both of them
unanimously said Saeed bin al Mussayyib. People used to call him Faqih al Fuqaha [jurist
of all jurists] Rabi` has stated with reference to Imam Shafi that even a mursal hadith from
Saeed bin al Mussayyib is equal to a Hassan hadith and it is equal to a Sahih hadith in the
eyes of Imam Ahmed. Has also said that Saeed bin al Mussayyib is superior to all Tab`een
Abu Zar`ya said: He was Madani and Thiqa Imam. Abu Hatim said: No one among
Tabaeen was unique and superior to him
Al Bidayah wal Nihayah (Urdu), Vol 9 page 179-180 Events of 94 H. (Nafees B.ook
Academy Karachi)
In the book Al Tamheed by Ibin Abdul Barr we further read that Imams of the Sunni school
of thought and Jurists of all Jurists Saeed Ibin al-Musayyib used to pray like we Shias do
Abdullah Ibin Yazid said,
I never saw Saeed Ibin al-Musayyib holding his left hand with his right hand in the prayer,
he used to lay them straight.
Ibin Abdul Barrs book Al Tamheed can also be downloaded from the following website
http://www.almeshkat.net/books/archive/books/altmheed.zip

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Imam Malik offered his prayer with his hands on his sides, and not folded.
We read in Fatah ul Bari Sharh Sahih Bukhari, Volume 2 page 224:
Ibin Qasim reports Imam Malik offered prayers without folding hands.
The same narration has also been narrated in Tayseer al Bari Sharh Sahih al Bukhari,
translated by Etiqad Publishing house, Delhi, volume 1, chapter 707, page 489
We read in Sharh Muslim by Nawawi Volume 1 page 173:
The other narration of Malik is that the hands should remain open in Salat, not closed and
this opinion is the most prevalent amongst the Sahaba of Malik.
Imam of our Sunni brothers Aini in Sharh Kunz ul Daqaiq, page 250, published in
Nolakshoor, writes:
Imam Malik said that the order is certainly about unfolding the hands but prayers can be
offered with the folded hands.
The Holy Prophet (s) and his companions used to offer prayers with unfolded hands to the
extent that their fingertips got red due to the blood getting blocked there.
In Al Kifayah Volume 1 page 250 and al Ghayah Volume 1 page 250, both of which are
commentaries of Hidayah, we read this narration:
Imam Malik gave a Fatawa that the hands should be pointing in the direction of the
ground
Muhammad Ibin Abdul Rahman Dimishquee Shafee writes in Rehmath al ummah Volume
1 page 37, Dhikr Salat:
The narration of Imam Malik is well known that he would pray with open hands
Sunni scholars Sherani in Meezan al Kubra Volume 1 page 150, Dhikr Salath says:
The Fatawa of Imam Malik is well known, namely that he would pray with open hands
The darling of the Wahaby and Deobandi movement Muhammad Ismaeel Shaheed writes
in Tanveer al Aynayn page 41:
The Syrian companions of Imam Malik bin Ums narrate that he would offer Salat with his
hands open. This Fatawa related to his obligatory Salath, and Imam Qasim narrates that he
would read the obligatory and Sunnah prayers with open hands. Shuhaib also records that
Malik prayed open hands, and he narrates that Imam Maliks Sahab acted upon this

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We read in au Jaza al Masalik fee Sharh Muwatta Imam Malik Volume 3 page 166:
There exist various narrations from Imam Malik on the opening of the hands, and amongst
the Malikis the opening of the hands is preferred and better, and Imam Malik deemed the
act of folding during obligatory prayers to be Makruh, but Musthahab in Sunnah prayers
Maulana Ishfaque ur-Rehman in Imam Maliks Muwatta (Arabic), page 142, printed by
Noor Muhammad Asah Al-Mutabe Karachi, border/margin of Kashful Ghita writes:
That is, About placing the right hand on the left hand, Imam Malik said: In the obligatory
prayers, I am not even aware of the folding of hands so in obligatory prayers Imam Malik
wasnt convinced that the hands should be folded, and he considered it as abominable. But
while offering the Nafl prayers in order to ease up things he allowed folding the hands if the
position of Qayyam gets lengthy. (He might have felt the need for relaxation in the
Taraweih prayer, using one biddat to support other Biddat, What Intelligence!).
About the folding of hands, in the border of the very same page it is stated:
Imam Malik has allowed the folding of hands for Nafl prayers but for the Obligatory
prayers, it is not allowed.
Ibin al-Qasim said:
Maalik said about placing the right hand over the left during Salat. He said: (I dont
know (of) that in the obligatory (prayer). And he used to dislike it. However, in voluntary
prayers (nawaafil), when the standing is extended, there is no harm in that (for one who
doesnt) support himself by it
Al-Mudawwanah 1/111
Conducting all this research, and after reading all this it becomes clear to us, and we should
no longer have any doubt regarding how we pray.
The Prophet of Islam has clearly told us in a narration:
"Pray as you have seen me praying."
Thus, it becomes clear we must pray with our arms on our side, since this is how the
prophet used to perform he prayer, and we have no right to change what was set by the
prophet, which is what was actually set by Allah (sw).

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Performing of the Wudu (ablution)

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

O you who have believed, when you rise to prayer, wash your faces and your forearms to
the elbows and wipe over your heads and your feet to the ankles
(Surah Al Maida, Ch. 3, Verse. 6)
There are a number of errors our Sunnis brothers perform in their Wudu, the first of them is
their major error is washing the feet rather than wiping the feet.
Firstly I would advise people NOT to rely on the translation of this verse since a few of the
famous translators of Quran have made a major error in the translation of this verse.
Sahih International, which is the most commonly used translation of the Quran says:
O you who have believed, when you rise to [perform] prayer, wash your faces and your
forearms to the elbows and wipe over your heads and wash your feet to the ankles
Firstly, this translation is not correct, secondly, things have been added to this translation
which is not found in the Arabic Quran, that is the section which says wash your feet
reading the Arabic the word wash is not used for the feet, however the word wipe is used
for it, this is changing the law and word of Allah, and thus performing of the ablution and
washing the feet would deem the ablution invalid since it is not correctly being performed,
thus all our acts of worship would be invalid, i.e. our daily prayer, recommended prayer, or
any act which requires Wudu, such as touching the words of the Holy Quran. So please rely
on the authentic Arabic Quran, and not a translation.
There is many evidence to prove that When the Holy Prophet (sawa) used to perform his
ablution he would wipe on his feet, and not wash:
Imam Ahmed also records the following tradition in his Musnad, Volume 1 Hadith 391:
Hamran says: Uthman asked for water and performed ablution, he rinsed, sniffed then
washed his his face three times then washed his arms thrice then wiped his head and wiped
top of his feet. Then he smiled and said, Will you ask me why I smiled? He was then asked,
Well, what made you smile? He replied, I saw the Prophet (a.s) ask for water near to that
place then he perform ablution as I have just done; Then he smiled and said, Will you ask
me why I smiled?, then they replied Oh messenger of Allah what made you smile? He(s)
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replied: Verily if the slave asked for ablution and washed his face, God will remove every
sin his face get, if he washed his arm the same would be, if he wiped his head, same will be
the result (in respect of head), if he wiped his top of feet same will be the result (in respect
of feet)
This narration can also be found in Musnaf Abi Shaybah, Vol. 1 page 18.
Its now clear to us that washing of the feet is not correct, and one must wipe the feet, this
now brings me to discuss, where did the washing of feet come from?
Washing the feet is an innovation, something which did not exist in the time of the Prophet
(sawa) and it was added by Umar, once again who is he to add and do as he wishes?
When we study Sunni sources, we find the following Narration:
And there are many problems that arise from conflicting Hadeeth al Farooq adopted a
simple method, a method that all Mujtahids follow Umar on, such as the issue of Umrah and
Hajj, Wudhu and Muta
Izalatul Khifa Volume 3 page 305, Bab Rasail Fiqh
Umar said to the Sad: We dont deny that the Prophet ordered the wiping of the feet, yet
can you tell us whether after the revelation of Surah Maida he continued to wipe his feet?
The details from Izalatul Khifa and the inference from Tafseer Durre Manthur is that the
wiping or washing the feet in Wudhu was the subject of intense dispute, one that neither
the Prophet (sawa) nor Abu Bakr were able of quelling. On the issue of wiping Umar used his
famed bravery to force people to wash their feet.
Tafseer Durre Manthur page 292 verses of Wudhu
Another Major error is the wiping of the neck, this has not been found in any narrations of
the Prophet, nor within the Quran.
To prove my point the following authentic Sunni sources can be used:
As evidence we have relied on the following Sunni works:
It has been said that wiping the neck is also Bidha
Fatah Qadeer Sharh Hidayah, Volume 1 page 31, Dhikr Wudhu
There is no Hadeeth to evidence the wiping of the neck, which is why such an act is Bidha
Au Jaza al Masalik Sharh Muwatta Imam Malik Volume 1 page 34

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Words from Sunni Scholars

Words from His Eminence Sheikh Tareq Youssef.
You see Khadija brought Fatimah, and Fatima brought Hassan and Hussein.
So is there an indirect situation of hate on the Ahlulbait (as)
The prophet wept on her?
Would anyone believe that Imam Alis life would end with his murder?
And Sayyida Fatima dies heartbroken and sad, whether Omar or Abu Bakr, broke the door
and her ribs or not.
At least we have certainty that Umars narration in Bukhari, Fatima died angry with Omar
and Abu Bakr.
Herby, Sayyida Fatima, whom Allah is angered with whomever she is angry with, and is
pleased with whomever she is pleased with and her anger is the anger of the messenger of
Allah
Isnt this information right?
Allah is pleased with what youre pleased with and angry with what youre angry with.
Is this not what the prophet said about Sayyida Fatima?
Great, so Sayyida Fatima died angry with Umar and Abu Bakr
So if you find a Shia, that is angry with Umar and Abu Bakr count him along with Fatima.
You see Fatima is angry, so if the Shia is angry, and you insult him for being angry with Omar
and Abu Bakr, then you might as well insult Sayyida Fatima (as), because they are on the
same path
So if Sayyida Fatima told Imam Ali:
Let them (Umar and Abu Bakr) not pray for me, not know where my grave is, not attend my
funeral, and till this very say, no one actually knows or is certain where the grave of Sayyida
Fatima exactly is, from the prophet mosque, or the Baqi cemetery.. Nobody knows, why?
Dont ever think Sayyida Fatima, the mistress of the women of the worlds, doesnt speak
truthfully, no, or Sayyida Mariam doesnt speak truthfully, no.
Shia is intelligent too; she does have a present brain.

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If Sayyida Fatimas graves whereabouts were known, it would have been possible that Umar
and Abu Bakr and the Sunnis would go and sent their peace like they do with Aisha etc.
However Sayyida Fatima (as) wanted to place a large Question mark, a massive question
mark sign.
So you say O people, go and see what happened over there
Throughout history, every time you sit down, if from a hundred years, or two, three, or in
four, five you will have to study, why Fatima was furious with Abu Bakr and Omar.
One might tell you, because the land of Fadak, No.
As Bukhari narrates, Sayyida Fatimah knew she was going to die, so is she going to be sad for
a piece of land? No.
She was sad for the betrayal of her father from the people.
And the prophet said to Imam Ali, as our narration in Ahlul Sunnah state:
O Ali my people will betray you after me
This is the betrayal. So Sayyida Fatima died depressed 6 months after the demise of the
prophet.
And Ali is killed, Hassan is poisoned, and Hussein is cut into pieces
O good people, is this a nation that knew the progeny of the Prophet? Or knew Muhammad
himself? Or knew Allah, his messenger, faith or belief?
It did not know at all! Because when the prophet places the blanket and says O lord, these
are my Progeny, for remove from them any impurities and make them pure and spotless.
And their end become like so, five of them, the prophet, Ali, Fatima, Hassan and Hussein,
having tragic endings.
And then today, the arrogant Salafi Ummah, forbids celebrating and remembering.. In fact
there is not a single Sunni Scholar that stands and states the prophets words:
I leave with you two weighty things, the book of Allah and my Progeny
Not a single Sunni scholar, not one stands and states this hadith
Source:
http://www.youtube.com/watch?v=qF9eFmmrUmo

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Syria's Grand Mufti Hassoun

Pardon me for speaking about this issue so honestly.
For tents of years, despite being a student, I have never heard from any of my teachers, that
on the day of Ashura, a catastrophic tragedy occurred in the Islamic world.
Why did they hide this from us?
May Allah forgive them.
They would say:
We were afraid that you are moved by it and become a Shia.
They were afraid.
Can truths be hidden for fear that people may turn to other schools of thoughts?
Can we hide the truth so that we can make one school appear more powerful than another?
Let us not be like this, gentlemen
The time when religion is used as a pawn in the politics of individuals is over.
And the time has passed when those who falsely claimed the title of Amir Al Muminin, could
use that title to commit atrocities.
Amir al Muminin is that person who
Applies the laws on himself first, the person who weighs his actions against the laws of god.
That person who applies the laws of Islam on himself and his whole family.
Such a person is worthy of that title
As for one who becomes an Amir by an oath that is compulsively taken from people, or by
fraud ridden elections. (In reference to Abu Bakr)
Such a person isnt anyone Amir
Such a person is an Amir of his own desires
This is a truth that I feel obligated to reveal
Source:
http://www.youtube.com/watch?v=AIbqCPOwCaI

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39

For years the Shia school has

been subject to attack due
to misunderstanding
regarding their beliefs, this
book has been written in
order to discuss these beliefs
and clear any
misconceptions regarding
the Shia school of thought, it
also proves the Shia school
correct using authentic
Sunni sources.

The True
Islam
Second Edition
Ibrahim Mustapha
2014

Page
40