Posts Tagged ‘Sahaba’

Hadith : “Whoever loves Ali has loved me, and whoever hates Ali has hated me”

August 31, 2014 Leave a comment

Hadith : “Whoever loves Ali has loved me, and whoever hates Ali has hated me”


Al-Haakim (no.4648) reported it through Sa’eed bin Aus Al-Ansari from ‘Auf from Abu ‘Uthman An-Nahdi that a person asked Salman al-Farasi, “What is this intense love of ‘Ali from you?” He said, “I heard the messenger of Allah (sallallahu ‘alaihi wa sallam)…alhadith”. All of its narrators are trustworthy.

Its narrators are as follow:

  1. Ahmad bin ‘Uthman bin Yahya al-‘Atashi al-Adami al-Muqri (d.349): He was trustworthy as per the declaration of Al-Barqani and Khateeb. [Tarikh al-Islam (7/871)]
  2. Muhammad bin Ahmad bin Yazeed bin Abil ‘Awwam ar-Riyahi: He was declared Saduq by Ad-Daarqutni. Ibn Hibban listed him among Thiqaat. Maslamah bin Qasim said that he was Thiqah. Ibn ‘Uqdah reports from Abdullah bin Ahmad that he was Saduq. [Ath-Thiqat by Qasim bin Qatloobagha (8/163)]
  3. Sa’eed bin Aws Abu Zaid al-Ansari: Ibn Ma’eed and Abu Hatim said Saduq. Salih Jazarah said Thiqah. [Tahdheeb al-Kamal (10/330-337)]
  4. Awf al-A’rabi: He was declared Thiqah by Ahmad bin Hanbal, Yahya bin Ma’een and An-Nasai. [Tahdheeb al-Kamal (22/437-441)]
  5. Abu ‘Uthman An-Nahdi: He was from the senior-most Tab’een.

Al-Hakim declared it authentic. This narration was also reported by Ash-Shajari in his Amaali through a weak chain going back to Sa’eed bin Aws. [Al-Eema ila zawa’id al-Amaali wa al-Ajza (3/29)]

The same wording has also been reported as a narration of Um Salamah (ra). At-Tabarani in “Al-Kabeer” (23/380), Abu Tahir Al-Mukhallis in Fawaid (3/150, no.2193) and Ibn ‘Asakir in his Tarikh (42/270-271) through Abu Jabir from Hakam bin Muhammad from Fitr from Abu Tufayl from Um Salamah (ra)…alhadith.

Shaikh Al-Albani declared the Isnad of the hadith of Umm Salamah to be Sahih. [As-Saheehah (1299)]

Categories: Hadeeth Tags: , , , , ,

The unacademic attacks of “Misguided” Rafidhi on Sahaba(as) exposed Again

December 11, 2013 Leave a comment

The unacademic attacks of “Misguided” Rafidhi on Sahaba(as) exposed Again

Edited by:

Bismillah hirahman nir raheem

The history goes like this: The “misguided” Shia of Dajjal a.k.a. toyiboffline wrote an article trying to show “Imam Ibn Katheer’s fatal contradiction”, to which I replied in this article. The Rafidhi wrote counter refutation in two parts, and replied to it in two parts which could be read here [Part 1 and Part 2]. Unfortunately, the Rafidhi didn’t learn and wrote another counter rebuttal in two parts which could be found on their Wilayat website. Then I intended to refute it again but after writing a little I realized that the “Misguided” is wasting my time (this will be clear soon). SO i stopped writing and started compiling a review to whatever has happened during this discussion. It was written with me since many days and I didn’t post it because it was incomplete. But I think whatever I have is sufficient to expose him.

1. He totally avoided the issue which was the theme of his first article in this series of argumentation, i.e. “Ibn Katheer’s FATAL contradiction”. I refuted his claim that there wasn’t any kind of contradiction in Ibn Katheer’s statement. The Rafidhi never touched this thing again. In simple term, the main claim of the Rafidhi was refuted and he never touched again in his counter refutations.

2. He doesn’t differentiate between condemning and hating. He lied and attributed a statement on Ibn Katheer which he did not say. In reality the quotation from Ibn Katheer was regarding those who HATE Sahaba, NOT for those who might have condemned some of Sahaba.

3. The Sunni viewpoint of “Sahaba” has been clarified in detail. The Rafidhi in two of his counter refutations never dealt with this. The only thing he did was to bring some names and raise a question that this person was Sahabi and he did crime, while it has been made clear that according to Sunnis a Sahabi can commit sins and even major sins. Basically, he has no point to raise against the actual viewpoint, and the things he raises are related with details which is a separate issue related with each Sahabi whom the Rafidhi brought as an example.

4. He came up with the ridiculous claim that Abu Bakr and Umar plotted for the murder of the Prophet (pbuh) during Hunain war. He brought some unknown report of Waleed bin Jumai’. I refuted it, and in recent refutation he totally avoided this.

5. When I said that Sahaba were not Ma’soom(infallible) and they were prone to commit sin, the Rafidhi took it to mean that according to me Some Sahaba were evil-doers hypocrites. Isn’t this worst kind of stupidity?.

6. He followed the teachings of his cult and by that he lied on me that I send blessings on some Sahaba for their mass murders. When I exposed this lie the Rafidhi kept silence over it.

7. He tried to make it appear that according to sunnis Sahaba were infallible, just because we believe one should not criticize them. Another example of shia stupidity.

8. I made it clear that we do not discuss sins of any Muslims because it fall under backbiting a Muslim, especially those who are no more in this word. The Rafidhi avoided this, indirectly accepting that he has nothing to argue against it.

9. He brought a tradition of Ibn Abbas in tafseer of 38:18-22, according to which the verse was revealed regarding Waleed bin ‘Uqbah. I exposed its weakness. But the half minded Khabeeth thought I was talking about another narration, so he brought authenticity of a tradition which I never criticized. In short, what the Rafidhi brought was irrelevant to what I mentioned.

10. He lied that I was arguing that Waleed was not a Sahabi. I refuted and the Rafidhi was never seen on it again.

11. I expounded on the viewpoint of Hudhafa bin Yamaan regarding Abu Bakr and Umar that he highly respected them both and narrated in their praise. The Rafidhi has no words against it.

12. He deceptively tried to make hadith in praise of Umar, as a narration defaming Umar. I refuted it, and the Rafidhi lost his voice. And all praises due to Allah.

13. I replied to his question as to why Umar suspected that he could be a hypocrite. He didn’t touch this in his counter refutation.

14. For the second time I reminded the Rafidhi that the verse 29 of Surah al-Fath is not in support of Rafidhi claim, rather it actually supports the viewpoint of Ahlus-sunnah. I said that “minhum” according to the scholars of Tafsir is not partitive rather it include the whole group (Jins) it referring to. But even if we accept that it is for tab’eedh than also it doesn’t support shi’i claim. The Rafidhi tried to respond to the first answer but he never touched the second answer even after being reminded. The answer to the part he has responded is coming later.

15. The misguided took evidence from the verse 3:152-155 to prove that the companions who left the battlefield during Uhud were hypocrites. I responded to it, and now Rafidhi is no more on it.

16. He deceptively claimed that according to Ibn Katheer, it was Abu Hurairah who made the statement of Ka’b as a tradition of Prophet (SAW), while Ibn Katheer actually attributed the mistake to some other narrator below Abu Hurairah.

17. He brought the claim that Abu Hurairah was a Mudallis and to support it he quoted some statement of Shu’bah. I refuted it and the Rafidhi kept silence over it.

18. He totally avoided the case of Ibn Hazm, Ibn Jumai’ and the so called tradition proving Abu Bakr and Umar were hypocrites.

19. The clue-less Rafidhi in his hate against the truth lost his mind and “refuted” me on something which I never claimed. He, in his previous refutation, brought up the verse of al-Qur’an (Sajdah 32:18) and claimed that it was revealed regarding Waleed bin Uqbah. I proved that the narration relating its revelation to Waleed is weak due to Ibn Abi Laylah, al-Kalbi and an unknown person (in three different chains). The Rafidhi in his counter rebuttal brought up some new routes and research of Shaykh al-Albani, Ibn Taymiyyah, Ibn Abdul Barr and Ibn Katheer to prove that the report is authentic and that I had “hidden this fact from people in attempt to weaken the story of Walid”. But unfortunately this Khabeeth doesn’t know that all that which he brought is related to the the revelation of verse of al-Hujurat (49:6), while my discussion was regarding verse of al-Sajdah (32:18), and the foolish Rafidhi himself brought it up but somehow lost his mind.

20. He deceptively claimed, “.If a Shi’ah had done what al-Dhahabi had done, al-Nasibi (لعنه الله) would have called him a kafir”. Imam Dhahabi said that Waleed used to drink wine and that he was a sinner. We do not declare anyone Kafir for saying this. In fact, this was made clear under my first article.

21. He still thinks that Abu Hurairah attributed a lie on the Messenger of Allah, even though I had provided several evidences for the authenticity of the Hadith. The hadith that there is no transitive disease has been reported by several Sahabah. Besides Abu Hurairah, it was also reported by (1) Sa’d bin Abi Waqqas (2) Jabir bin Abdullah (3) Ibn Umar (4) Ibn Abbas (5) Anas bin Malik (6) Saa’ib bin Yazeed, and the refereces to these could be seen in previous article. Hence, the actual content is proven from the Messenger of Allah (SAW). This hadith was authenticated by the consensus of scholars of this field, and no one denied its authenticity. So, how could it be a lie on the Messenger of Allah (SAW)? The only argument the Rafidhi could provide is that they all might have heard it from Abu Hurairah. This reply is baseless as the opposite is also possible. They all might have heard it from the Prophet (pbuh) directly. In fact, Sa’d bin Abi Waqqas directly heard it from the Prophet (pbuh). Hence, Abu Ya’la reports it in his musnad (no.794), ibn HIbban in his Saheeh (6094) through Sa’eed bin Musayyib from Sa’d. Likewise, Jabir bin Abdullah mentioned his hearing from the Prophet (pbuh) as reported by Ibn Hibban (6095). Similarly, this has been reported in this way through Umair bin Sa’d, by Abu Ya’la (1577), At-Tabarani in “al-Kabeer” (17/54) and Ibn HIbban in “Ath-Thiqaat”. So for sure they did not rely on Abu Hurairah for this. Hence, we can conclude from the above details that the text of the hadith is established from other companions also. So how could it be a lie by Abu Hurairah (ra)?

I would like to end this rebuttal with a beautiful verse of Quran:

“Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.” (17:81)
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.


Defending Sahaba and those who were guided, From the lies and attacks of the Rafidhi “misguided”: PART-1

December 17, 2010 5 comments

بسم الله

و الصلاة و السلام عَلَى رسول الله


I recently came across counter refutation of “Misguided” Rafidhi to my article at After reading it one can easily realize the mental status of the Rafidhi. I wouldn’t have wasted my time on this ridiculous Rafidhi but it gives me platform to clarify sunni views.

In the whole response Rafidhi showed his colour which is something expected from these Rafidhis. He followed his predecessor in this regard, hence he filled this with lies and deceptions. In fact he wants us to believe that Abu Bakr and Umar were hypocrites based on a report which doesn’t exist anywhere except that Ibn Hazm found it somewhere, but he couldn’t provide the Isnad and text of the report. This is there proof to convince us. It is like how Shaykh Al-Islam describe them, “the best thing they have as proof is disconnected historical reports”. The fact is that they can go to any extant just to prove their point, and that is why our scholars always remind us of the lies of Rafidha. Imam Malik said, “Do not talk with them, nor narrate from them, because they keep on lying”. Imam Shafi’i said, “I do not know of any group more blatant in their lies than Rafidha”. Likewise it has been narrated through Yazeed bin Harun, Shuraik, A’mash etc that Rafidha are worse liar among all sects. [Refer to “Al-Muntaqa min Minhaj Al-E’itedal” by Adh-Dhahabi]

Let me explain why I assume this Rafidhi is mentally unstable. He said regarding Ibn Katheer’s statement, “He claims that whoever condemns any of the Sahabah is an infidel”. However Ibn Katheer has only reported views of some scholars, and none of them said that condemning Sahaba makes one infidel. Rafidhi also said, “But he has made some crucial points! Some of the Sahabah were evil-doers! Fine! This is exactly what we have been arguing with Sunnis about: that some of them were evil-doing hypocrites!” Someone needs to explain this Rafidhi that sinning doesn’t make someone hypocrite. It seem the Rafidhi is now leaning toward Kharijism. Also, he said, Of course, Moin rejects Allah’s (عَزَّ وَ جَلَّ) verdict and upholds that both were righteous people and will be in Paradise! He even sends blessings upon both of them, for their mass murders! So I send blessings upon them for their mass murder.

Another ridiculous statement, “He is arguing here that people like al-Walid ibn Uqba are no longer Sahabah!!! Yet, it was him who brought Walid ibn Uqba at the beginning of his “refutation” as an example of an evil-doing Sahabi?!”

One might have realized the mental state of that “misguided” Rafidhi. I’ll expose more of his ignorance and blunders during course of this refutation, Insha Allah.


Rafidhi said:

We wrote an article to expose Ibn Kathir’s fatal contradiction concerning the Sahabah. He claims that whoever condemns any of the Sahabah is an infidel. Yet, he himself goes ahead to narrate how some of the Sahabah attempted to assassinate the Prophet (صلى الله عليه وآله وسلم), and how the Prophet (صلى الله عليه وآله وسلم) literally identified them as being part of his Sahabah.

This is what he said, but nowhere did Ibn Katheer declared those who condemn Sahaba to be Infidel. All what he said is,

ومن هذه الآية انتزع الإمام مالك -رحمه الله، في رواية عنه-بتكفير الروافض الذين يبغضون الصحابة، قال: لأنهم يغيظونهم، ومن غاظ الصحابة فهو كافر لهذه الآية. ووافقه طائفة من العلماء على ذلك

“And from this verse [48:29] Imam Malik, rahimahullah, in a report from him, concluded the takfeer of Rawafidh who hate the companions. He said, “this is because they hate them, and one who hate the companions is infidel based on this verse”. And a group of scholars agreed with him [Imam Malik].” [Tafseer Ibn Katheer (7/362)]

So from this we conclude:

  1. None of the above scholars, in fact none of Sunni authority, declare anyone kafir just for condemning any of the Sahaba.
  2. Some scholars, including Imam Malik in a report from him, thinks that HATING sahaba is kufr based on a verse [48:29] which states, “that He may enrage the unbelievers on account of them [Sahaba]”. And a group of scholar agreed with him.
  3. Condemning is not same thing as hating. Allah himself condemns some Sahaba in Quran for some of their acts, but still He loves them and praises their Iman, excluding hypocrites who were not actually Muslims.

This clarifies the lie and deception of “misguided” Rafidhi. Indeed lying and deceiving are the characteristics of Munafiq and Rafidhi. As for his saying:

Yet, he himself goes ahead to narrate how some of the Sahabah attempted to assassinate the Prophet (صلى الله عليه وآله وسلم), and how the Prophet (صلى الله عليه وآله وسلم) literally identified them as being part of his Sahabah. Then he declared them hypocrites till Doomsday.

The concept of Sahaba has already been clarified in the previous article. In short, these Munafiqs are not included amongst Sahaba according to sunni terminology, even though they can be referred to as such in linguistic sense, and this include anyone who lived besides Prophet [s].

By mentioning the phrase “de facto”, we had indicated that Sunnis never openly proclaim the infallibility of the Sahabah. Rather, their attitude is tantamount to such belief. They hate it when anyone criticizes any of the Sahabah. It is like the Sahabah are above criticism, and all of them will be in Paradise. This is what we called Sunni belief in the “de facto” infallibility of the Sahabah. Above, Moin has only attacked a strawman.

Now this is another masterpiece. So basically this Rafidhi is saying that believing that some is in paradise and one should not criticize him, amounts to belief in infallibility of that person. This would make anyone of his beloved shi’i scholars whom he does not criticize, infallible. As for us, then we stop people from talking negative of them because it is the command of Allah.

وَلاَ يَغْتَبْ بَعضُكُمْ بَعْضاً أَيُحِبُّ أَحَدُكُمْ أنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ وَاتَّقُوا اللهَ إنَّ اللهَ تَوَّابٌ رَحِيمٌ

“And do not backbite one another” [49:12]

The Messenger of Allah, pbuh, said:

عن أَبي موسى – رضي الله عنه – قَالَ : قُلْتُ : يَا رسولَ اللهِ أَيُّ المُسْلمِينَ أفْضَلُ ؟ قَالَ : (( مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ )) متفق عَلَيْه

Abu Musa [ra] said: I asked, “O Messenger of Allah! Which of the Muslims is best?” He replied, “That from whose tongue and hands Muslims are safe”. [Bukhari and Muslim]

أنَّ رسُولَ الله – صلى الله عليه وسلم – ، قَالَ : (( أَتَدْرُونَ مَا الْغِيبَةُ ؟ )) قالوا : اللهُ وَرَسُولُهُ أعْلَمُ ، قَالَ : (( ذِكْرُكَ أخَاكَ بِما يَكْرَهُ )) قِيلَ : أفَرَأيْتَ إنْ كَانَ في أخِي مَا أقُولُ ؟ قَالَ : (( إنْ كَانَ فِيهِ مَا تَقُولُ ، فقد اغْتَبْتَهُ ، وإنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّهُ ))

The Messenger of Allah [pbuh] said, “do you know what is Al-Gheebah [backbiting]”. They [the people] replied, “Allah and His Messenger know best”. He [pbuh] then said, “you mentioning [something] regarding your brother which he doesn’t like”. It was thus asked, “What if the thing which I have said could be found in my brother”? He [pbuh] replied, “If indeed it exists in him then you have done Gheebah, if that [characteristic] which you said could not be found in him then you have slandered on him”. [Sahih Muslim]

So we feel there is no good reason to talk negative of them, even if we realize that they were fallible and some sins might have happened from them.

But he has made some crucial points! Some of the Sahabah were evil-doers! Fine! This is exactly what we have been arguing with Sunnis about: that some of them were evil-doing hypocrites! Now, by agreeing that some of the Sahabah were alcohol drinkers and criminals, Moin brings himself under the careless Takfir of Ibn Kathir!

As said before, the Rafidhi has lost his mind. Sinning doesn’t make someone kaffir or hypocrite except in the madhhab of Khawarij.

Moin has used two of the Sahabah as examples: Walid ibn Uqbah and Marwan ibn al-Hakam. He agrees that both of them are Sahabah, which is good for our discussion here.

I myself never said Marwan bin Al-Hakam was a Sahabi. His case is disputed upon. I only mentioned him there because he was a good example for my argument and to some he was a Sahabi. Then on this Rafidhi goes on to remind us history:

You know what? Marwan ibn al-Hakam was one of those who murdered Muslims simply for the sake of the world! Al-Bukhari records:

Narrated Abu Al-Minhal:

When Ibn Ziyad and Marwan were in Sham and Ibn Az-Zubair took over the authority in Mecca and Qurra’ (the Kharijites) revolted in Basra, I went out with my father to Abu Barza Al-Aslami till we entered upon him in his house while he was sitting in the shade of a room built of cane. So we sat with him and my father started talking to him saying, “O Abu Barza! Don’t you see in what dilemma the people has fallen?” The first thing heard him saying “I seek reward from Allah for myself because of being angry and scornful at the Quraish tribe. O you Arabs! You know very well that you were in misery and were few in number and misguided, and that Allah has brought you out of all that with Islam and with Muhammad till He brought you to this state (of prosperity and happiness) which you see now; and it is this worldly wealth and pleasures which has caused mischief to appear among you. The one who is in Sham (i.e., Marwan), by Allah, is not fighting except for the sake of worldly gain: and those who are among you, by Allah, are not fighting except for the sake of worldly gain; and that one who is in Mecca (i.e., Ibn Az-Zubair) by Allah, is not fighting except for the sake of worldly gain.

Sahih al-Bukhari, Volume 9, Book 88, Number 228

Both Marwan and Ibn al-Zubayr, who mere murdering people for the sake of worldly gain, were Sahabah!

We don’t judge people based on what other person thinks about him. Allah knows what they fought for. It doesn’t concern us. “Those are a people who have passed away” [2:141]. Allah knows their heart and He will judge between them. We know for instance that Sahaba and early Salaf accused each other for some sins but we don’t take it seriously, like the accusation on Talha and Ali of murdering Uthman, may Allah be pleased with them. What we say is, there is not any proof of these except some claims by people against each other, therefore it doesn’t actually concern us.

Now, this is Allah’s (عَزَّ وَ جَلَّ) verdict on what they did:

[al-hilali and khan 4:93] And whoever kills a believer intentionally, HIS RECOMPENSE IS HELL TO ABIDE THEREIN; and the Wrath AND THE CURSE OF ALLAH ARE UPON HIM, and a great punishment is prepared for him.

The question to Moin is this: do you agree with Allah’s (عَزَّ وَ جَلَّ) judgment that both Marwan and Ibn al-Zubayr were eternally accursed on account of their crimes, and will be eternally in Hellfire?

This is general verdict on those who kill a Muslim intentionally, making it permitted. We don’t know what were the condition of said people. It could be that they, by their understanding, were fighting for the cause of religion. Besides one should differentiate between cases when the killing happened during war, where the opponent come to kill or to be killed, and other normal cases. In any case, Rafidhi is jumping from one issue to another issue so as to find something with which he feel some comfort, which is not going to happen, Insha Allah. I mean, there wasn’t any reason for Rafidhi to get into the detail of the issue, while I myself have accepted in my previous article that Sahaba were fallible and some of them might have done some crimes.

Then Rafidhi goes into the discussion of Waleed bin Uqbah and why he was Fasiq. My reply to him, in short, is Waleed bin Uqbah was a Muslim and has all the rights a muslim have. So backbiting him is not permitted, and there is no need to reach a conclusion regarding him. However, as the misguided has asked some questions, so here is my reply. He said:

So, we put these questions to Moin:

1. Was Walid ibn Uqba one of the Sahabah?

2. Was Walid a Fasiq (evil doer, liar)?

3. Was Walid a hypocrite?

4. Are there hypocrites among the Sahabah?

5. Are there liars among the Sahabah?


  1. Yes
  2. Fasiq is not the same as liar. The word fasiq applies to those who has done sins, and not all sinners are liars. I must appreciate deceptive way of Rafidhi, after all he is following his predecessors.
  3. No, he was not.
  4. Linguistically, yes. But in Sunni terminology ‘Sahaba’ do not include Hypocrites. This was clarified in previous article, but Rafidhi’s undeveloped mind doesn’t seem to get it.
  5. We have yet to come across Sahaba who had lied upon Prophet [pbuh], however there were those who did mistakes, and they used to forget as a human being.

Then the Rafidhi Misguided went on to prove that Waleed bin Uqbah was a Hypocrite Munafiq. He said:

Also, Allah (عَزَّ وَ جَلَّ) has promised Hellfire to Walid ibn Uqba and everyone like him, in the verse that immediately follows the one above:

[Shakir 32:18-22] Is he then who is a believer like him who is a transgressor? They are not equal. As for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did. AND AS FOR THOSE WHO TRANSGRESS (FASIQUN, PLURAL OF FASIQ), THEIR ABODE IS THE FIRE; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie. And most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn. And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely We will give punishment to the guilty.

His argument is based on some traditions which states that the verse was revealed for Ali bin Abi Talib and Waleed bin Uqbah. Firstly he quotes a report from Ibn Abbas present in “Siyar A’alam An-Nubala” (3/415) through the way of Ibn Abi Layla from Al-Hakam bin Utaibah from Sa’eed bin Jubair from Ibn Abbas. Dhahabi said, and Rafidhi quoted this as well, the chain of this is strong. This is what Dhahabi said but Ibn Abi Layla in the Isnad, although an Imam and a Qadhi, but he was weak due to his bad memory. Dhahabi himself listed him in “Deewan Ad-Dhu’afa wa Al-Matrukeen” (pg. 360) and in “Al-Mughni fi Ad-Dhu’afa” (2/227) both of which are compilations listing weak and rejected narrators. In the former he said, “Muhammad bin Abdur-Rahman bin Abi Laylah, Jurist, truthful (Saduq), with bad memory”. Ibn Hajar said in “At-Taqreeb” (2/105), “truthful with very bad memory”. Detail of criticism on him could be read in “Tahdheeb At-Tahdheeb” (9/268,269). Hafiz Ibn Katheer did not mention this report in his tafseer, this may be due to the weakness in its chain.

This was also reported by Khateeb (13/321) and Ibn ‘Adi (6/118), through Muhammad bin Saa’ib Al-Kalbi from Abu Saleh from Ibn Abbas. However, Al-Kalbi is matrook abandoned. [See, Tahdheeb At-Tahdheeb (9/157-159)]

This tafseer has also come through ‘Ata bin Yasaar, but in it Ibn Ishaq narrates from some unknown person. This was reported by Ibn Jareer in his commentary (20/188). The misguided Rafidhi even quoted Ibn Jareer At-Tabari as a supporter of said tafseer. Rafidhi quoted him as saying, “This verse was revealed about Ali ibn Abi Talib, the pleasure of Allah be upon him, and al-Walid ibn Uqba”, but he missed a word before. In reality, At-Tabari said, “And it was said (or mentioned) that this verse was revealed…”. The statement “dhukira” (it was mentioned) indicates doubt or weakness, as is known. But Rafidhi chopped the important word from Imam Tabari’s statement. Reader may have realized the reason for chopping off a single word from a sentence. Their religion is based on deception.

Other things he quoted are just same report discussed above. There is another tafsir of the verse which indicates that the argument had happened between Ali bin Abi Talib (ra) and ‘Uqba bin Abi Mu’eet, the father of Waleed bin ‘Uqbah. This was reported by Ibn Asakir(63/235), and Suyuti attributed it to Khateeb and Ibn Mardwayh as well, through the way of Ibn Lahee’ah from ‘Amr bin Deenar from Ibn Abbas. However its Isnad is not much better than the report by Ibn Abi Layla, because of Ibn Lahee’ah who was weak. Ibn Katheer only mentioned this explanation and attributed it to ‘Ata bin Yasaar and Suddi, which is wrong as far as I know. Qurtubi attributed this to Az-Zajaaj and An-Nahhaas. This later tafseer is much strong than earlier one because the context of Quran speaks of it. I mean Waleed bin Uqbah was nobody during that time, while his father Uqba was from among the devils of Qureish and an enemy of Islam. Secondly, the tradition states that Waleed bin Uqbah was older than Ali (ra), which is hard to digest. As a whole there is no proof for Rafidhi in the verse as all of what has been reported contain weakness.

Then the Rafidhi quoted verses talking about hypocrites and applied it to Ibn Zubair, Marwan and Waleed. There would have been any point in using those verses, if they have been proven hypocrites through established evidence. Further “misguided” states:

Now, read the next words of Moin al-Nasibi:

Firstly, the term “Sahaba” linguistically includes all those who met him [SAW].

Secondly, in Islamic (or better say Sunni) terminology it means “the one who meet our Prophet (S) while he was a muslim, and he died as muslim” [refer to the books of Mustaleh]. So by this is is clear there are three condition for someone to be included among companions:

1. He must have found [including blind] Prophet (S) alive [this exclude all those who saw him in dream].


3. He must have died in the state of Islam [this exclude all those who became apostate later on]

Hence this definition excludes all those who were hypocrites, including all those who tried to kill Prophet [SAW], during his return from Tabuk. So how does it destroy the sunni concept of “infallibity” of Sahaba? But this type of deception isn’t only restricted to this Najis Rafidhi, rather it is the characteristic of most of their scholars.

He is arguing here that people like al-Walid ibn Uqba are no longer Sahabah!!! Yet, it was him who brought Walid ibn Uqba at the beginning of his “refutation” as an example of an evil-doing Sahabi?!

No sane person would conclude from my writing that I excluded them from the category of Sahaba. Yes, an insane person like “misguided” Rafidhi aka toyib-offline can do that.

Then the Rafidhi said:

But, we will open his eyes farther now. Ibn Hajar al-Asqalani, in his al-Matalib al-Aliya, “Kitab al-Tafsir”, Number 3718, records:

وقال : مسدد : ، ثنا : يحيى ، عن الأعمش ، عن زيد بن وهب قال : سمعت حذيفة ، يقول : مات رجل من المنافقين فلم أصل عليه ، فقال عمر : ما منعك أن تصلي عليه ؟ ، قلت : إنه منهم ، فقال : أبالله منهم أنا ؟ ، قلت : لا ، قال : فبكى عمر

Hudhayfah said:

One of the hypocrites died, and I did not pray over him. So, Umar asked me, “What stopped you from praying over him?” I said, “He was one of them (i.e. hypocrites).” Umar then asked, “I beg you by Allah, am I one of them?” I said, “No”. Then, Umar wept.

Ibn Hajar says:

إسناده صحيح

Its chain is sahih

Although Hudhayfah (رضي الله عنه) had told Umar that Umar was not a hypocrite, he could have said that in Taqiyyah. Allah’s Apostle (صلى الله عليه وآله وسلم) had kept the names of the hypocrites as a secret with Hudhayfah (رضي الله عنه). Would you have told Umar, if you were Hudhayfah (رضي الله عنه), that he was one of the hypocrites if he really was?

The narration quoted by “misguided” is sufficient to destroy his own claim, but the way he is behaving is laughable. Hudhayfa in this report deny Umar being a hypocrite.

This Rafidhi has attributed a ridiculous hypocrisy to Hudhayfah bin Al-Yaman. However Hudhayfah (ra) was free from Taqiyyah, and he did not consider Umar to be among hypocrites because of the following reports he narrates:

  1. Hudhayfah considered Umar to be a closed gate against the Fitnah. [Bukhari (no.502, 1368,1796), Musnad Ahmed (no.23412) etc]
  2. He reported a Hadith in which Prophet (pbuh) instructed us to follow Abu Bakr and Umar after him.
  3. The claim of Rafidhi is based on assumption,i.e., Hudhayfa might have said that out of Taqiyyah.

So, the report quoted by the Rafidhi is a proof against him and what he brought up from Ibn Hazm. Related to the above report, the Rafidhi has some question for me. He said:

Whatever the case, we ask Moin al-Nasibi: why did Umar suspect that he could be a hypocrite?

As for why did Umar feared Nifaq for himself, that is because it is sign of a believer that he fear from Nifaq. It is like Ibn Abi Mulaika’s statement, “I found 30 of the companions of the Prophet (pbuh), all of whom used to fear from Nifaq”. And Hasan Al-Basari said, “No one fear from it except a believer, and no one feel secure from it except a hypocrite”. Both of these statements are mentioned by Bukhari in his Saheeh in Mu’allaq form.

Also, it has been recorded in “Sifat An-Nifaq” (no.68, 69) of Al-Firyabi that Abu Darda used to seek refuge of Allah (SWT) from Nifaq.

Narrated from Abu Idrees Al-Khawlani that he said, “there is no one on the face of the earth who does not fear for his Iman that it will left, except it will left (in reality)”. Likewise it is narrated through Abu Raja Al-Utaridi, a Taba’i, that senior companions used to fear from Nifaq. And there are many reports which could be read in “Sifat Al-Nifaq” of Abu Bakr Al-Firyabi.

Similarly, there is famous incident of Hanzalah [RA], reported in Saheeh Muslim (2750), is quite famous. [See pt.151 of this]

This is Moin’s logic:

1. A Sahabi can never be a hypocrite

2. Umar was a Sahabi

3. Therefore Umar was not a hypocrite

But, it did not work with Umar! Umar knew that he was a Sahabi. Yet, he positively considered the possibility of him being a hypocrite! THIS MEANS THAT A SAHABI CAN BE A HYPOCRITE! OTHERWISE, UMAR WOULD NEVER HAVE ASKED THAT QUESTION!!!

A sahabi could never be a hypocrite but a Sahabi could become a hypocrite. Calling someone a Sahabi and hypocrite at the same time is like an oxymoron. The condition of Sahabi is that he must not be a hypocrite, and if a Sahabi turns out to be a hypocrite then the term ‘Sahabi’, according to sunni terminology, no longer applies to him. This was clarified in the previous article.

Here ends the first part of Rafidhi’s counter rebuttle.

Did Ibn Katheer contradict himself? [In defense of Companions of the Prophet PBUH]

October 12, 2010 Leave a comment


All praises due to Allah, and may His peace and blessings be upon Messenger of Allah, his family and companions.

This is in reply to an extremist Rafidhi who consider himself “guided” while he is actually a misguided person. [Rafidhi article] He was known as “toyibonline” on shiachat but he unregistered that id for some unknown reason, but his lies and deceptions are spreaded around shiachat. Now he post at under the id “guided”, but here I’ll refer to him as “misguided” as a title really deserving to him.

This “misguided” thinks that there is a verse in the Qur’an which destroys the sunni concept of “infallibility of Sahaba”. He states:

There is a verse in the Qur’an that destroys the Sunni doctrine of the de facto infallibility of all the Sahabah.

Firstly there is no doctrine of “infallibility of all the Sahaba”, not even of single companion. Sunni simply say that there is not any proof where some companion ever lied while reporting from the beloved Prophet [SAW]. We have companions like Waleed bin Uqbah who is said to have drunk wine, but he never reported any narration which support him or which defends him. Look at Marwan bin Al-Hakam, who was known to commited some crime, he never reported any report which praises him, although he narrated several reports on other topics. Then we have several junior companions who could have narrated some reports which praises them but there is not such thing, except in some cases where the praise actually existed and the meaning did not raise them above their real status. Scholars of Islam analyzed those reports and compared it with other narrations and simple human logic, and finally they concluded that all the companions were truthful while narrating from Prophet [SAW]. Imam Ibn Taymiyyah said:

“None of the companion is known to have attributed a lie, deliberately, to the Messenger of Allah [SAW], even though among them were those who had sins, but in this case Allah saved them from it.” See “Al-Anwar Al-Kashifah” of Allamah Al-Mu’allimi for further on this.

Then the Rafidhi goes on to quote the verse which, according to him, destroys the sunni doctrine of “infallibility of companions”,

[Shakir 48:29] Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised THOSE AMONG THEM who believe and do good, forgiveness and a great reward.

If all the Sahabah were righteous, Allah would simply have promised ALL of them, rather than only those AMONG them who believed and did righteous deeds.

It is sad that this “misguided” Rafidhi has very less comprehension skills. This verse is a proof against them, not us. Even the highlighted part is in contrast with them. Here Allah [SWT] was promising them that if they remained believers and keep on doing good works, THEN ALLAH [SWT] WILL FORGIVE THEIR SINS AND WILL GRANT THEM GREAT REWARDS.

According to scholars of Tafsir the “min” used in the verse is not “tab’eedhiyah” (partitive) rather it is an indicator of genus, as said by Al-Qurtubi, Ibn Taymiyyah in “Minhaj As-Sunnah”, Ibn Katheer etc in the commentary of this verse. In simple words all those, who were praised in the verse earlier, are included in it. It is like the verse 30 of Surah Al-Hajj where the same “min” has been used for genus.

فاجتنبوا الرجس من الأوثان

“So avoid the uncleanliness from Idols (worship)”. This is how the meaning of the verse looks like, if we consider “min” to be “tab’idhi”. But here, just like 48:29, it implies the genus i.e., avoid all that which belongs to the category (genus) of idols.

Similarly when one says, ثوب من حرير then it simply means “cloth of silk” and not “cloth from silk” and likewise there are several examples. Refer to Tafsir Al-Qurtabi (16/296) and “Minhaj As-Sunnah” (2/19). In short all those who are being described in the verse are included in the verse.

But even if we accept that “min” there is meant for “tab’eedh”, as considered by Shia mufassir At-Tabtabai, then also it doesn’t contradict sunni concept of “infallibility” of all the companions.  By that it would mean, Allah has promised forgiveness and rewards only to those who (1). would be a believer (2).  and would do righteous deeds. The question arises now: How this “destroys” the sunni concept of de facto “infallibility of Sahaba”? To see the real point one should remember the sunni definition of Sahaba.

Firstly, the term “Sahaba” linguistically includes all those who met him [SAW].

Secondly, in Islamic (or better say Sunni) terminology it means “the one who meet our Prophet (S) while he was a muslim, and he died as muslim” [refer to the books of Mustaleh]. So by this is is clear there are three condition for someone to be included among companions:

  1. He must have found [including blind] Prophet (S) alive [this exclude all those who saw him in dream].
  2. And that should be in state of belief [this exclude all those disbelievers and hypocrites who saw him while they were not actually muslim].
  3. He must have died in the state of Islam [this exclude all those who became apostate later on]

Hence this definition excludes all those who were hypocrites, including all those who tried to kill Prophet [SAW], during his return from Tabuk. So how does it destroy the sunni concept of “infallibity” of Sahaba? But this type of deception isn’t only restricted to this Najis Rafidhi, rather it is the characteristic of most of their scholars.

Then the misguided Rafidhi quotes the statement of Imam Malik, quoted by Ibn Katheer in which he declared, “according to this Ayah, he who is enraged by the Companions is a disbeliever”. And Ibn Katheer, further said that this was the view of several other scholars. Then on, the “misguided” Rafidhi goes on to show the supposed contradiction of Ibn Katheer on this. He quotes narrations talking about the incident when some hypocrites tried to kill the Prophet [SAW] when he was returning from Tabuk but they failed. He consider this to be a fatal contradiction of Ibn Katheer. But we have already provided the proof that Munafiqun aren’t considered among Sahaba at the first place, so I don’t see any need to stretch this more.

The Rafidhi says:

This is a horrible self-Takfir by Ibn Kathir. If you asked Shi’as, they would tell you that they hate ONLY the hypocrites among the Sahabah. Now, does Ibn Kathir love those hypocrites?

Had it been the case there wouldn’t have been such a disagreement among Shia and Sunnis. To sunnis a ‘hypocrite’ (the type which we are discussing here) is the one who is out of the fold of Islam and according a verse of Qur’an he is even worse than a Mushrik. So how can we include them in the category of Sahaba? Yes they are, linguistically, Sahaba but that is not what we mean when we use this term. Just like linguistically, “Hadith” means “a talk” or “new thing”, but when we use this term generally it means “the statement, action, agreement, incident or anything related to Prophet (S)”. Now, another cult known as “Hadith Rejectors” use the verses, where the term “Hadith” has been used in linguistic sense, to discredit authenticity of Hadith. So both these cult possess similar disease.

“Their hearts are all alike” [2:118]

Then this Rafidhi “misguided” made a sub-heading “WHO WERE THOSE TWELVE HYPOCRITES?”. As though after such a long time Hz Hudhaifa [RA] exposed the secret, which was told to him by Prophet [S]. Any sane person would think that he is going to provide a solid evidence to prove his point. But the only thing he did was to quote Ibn Hazm and he totally relied on Ibn Hazm, even though Ibn Hazm said what he said to show the fabrication in the report.

First let me quote the Rafidhi, he said:


This is where the main issue lies. Ibn Hazm, a recognized Sunni scholar, in his Muhalla 11/224 states:

وأما حديث حذيفة فساقط لأنه من طريق الوليد بن جميع وهو هالك ولا نراه يعلم من وضع الحديث فإنه قد روى أخبارا فيها أن أبا بكر وعمر وعثمان وطلحة وسعد بن أبي وقاص رضي الله عنهم أرادوا قتل النبي صلى الله عليه وسلم وإلقاءه من العقبة في تبوك وهذا هو الكذب الموضوع

Al-Walid ibn Jami’ narrated many reports, some of which state that Abubakr, Umar, Uthman, Talha, and Sa’d ibn Abi Waqas, may Allah be pleased with them, attempted to murder the Holy Prophet, peace be upon him, by pushing him over from al-Aqabah during Tabuk. This is a fabricated lie.

The sad reality for Sunnis is that Walid is trustworthy, and is one of the narrators of Sahih Muslim! Ibn Ma’in has declared him thiqah while other rijalists like Imam Ahmad and Abu Hatim said there was no problem with him.

So, the reports are authentically transmitted.

Apparently, Sunnis love these very hypocrites who attempted to murder the Holy Prophet (pbuh).

Even more than themselves.

Recently I saw the article of bro Abu Ali Effendi refuting this particular claim of this “misguided” Rafidhi. The brother said:

Hadith would be accepted as saheeh, if it suits to some conditions. Best and shortest definition was given by ibn Salah (rahimuhullah) which said: “A sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad).”

From the very beginning we would ask. Where the chain of this hadith? Ibn Hazm only said that this hadith came from the way of Walid ibn Jamia. He didn’t recorded complete chain in his book. Walid ibn Jamia, that’s Walid ibn Abdullah ibn Jamia al-Koofe az-Zuhre. He narrated from Ibrahim Nakhai, which was born in 50 year h. Let us accept that this Walid died in second age of hijra. Ibn Hazm himself died in 456 h. There are hundred years between ibn Hazm and Walid ibn Jamia. In brief this hadith has no chain, not from Walid till someone who would be witness of that alleged attempt of assassination, neither from Walid till ibn Hazm.

Second. Even if this narration would have connected chain from anyone from companions till ibn Hazm, it still would be rejected. And the reason is very simple, no matter how this dajal guided accused us  (in his other article, see screen shot), that we depend only on authenticy of chain, we also looking for text of hadith. And this one would be extremely odd and rejected, because it’s contradicts to mutawater ahadeth regarding Islam and merits of mentioned companions.

Source: Claim: Companions tried to kill prophet (sallalahu alaihi wa ala alihi wa sallam)

There is another point which should be considered. Ibn Hazm was not accusing Al-Waleed bin Jami’ of fabrication, rather he was notifying that Ibn Jami’ was not even aware of the one who fabricated it. This part was not translated by the Rafidhi even though it exists in the same line he quoted.

The gist of the matter is:

  1. This particular report indicated by Ibn Hazm doesn’t exist in any book, according to my knowledge, and even bigoted Rafidhis couldn’t find this.
  2. Ibn Hazm knew this type of narration, but in what exact form, we do not know. In any case, he declared this to be a lie and fabrication and cursed the one who fabricated it. (He didn’t accuse Ibn Jami’ of fabricating it).
  3. It is also possible that Ibn Hazm was so satisfied of the text being lie that he didn’t even bother to do in-depth study of the Isnad. Therefore it is possible that there existed liar or unknown narrators below Ibn Al-Jami’. We cannot  be certain unless we see the full Isnad of the narration.
  4. Regardless of Isnad, the text remain a lie. This is because when a text, even if narrated by good narrators, contradicts established facts through Tawatur (Ma’nawi or Lafzi) then it is rejected unless there remains a way of reconciliation between both. There are abundant reports praising Abu Bakr and Umar, many of them were said by our beloved Prophet (SAW) before his death.

و صلي الله و سلم علي نبينا محمد و علي اله و صحبه