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The Decisive Word On Who Murdered Ḥussain (RaḍiAllāhu ʿAnhu) – Shaikh Abūl Harīz Mālik ʿAbdul ʿAzīz Munāzir Multānī [1389H]

Compiled, Translated and Annotated
Abū Ḥibbān & Abū Khuzaimah Anṣārī


Publishers foreword

Alhamdullilahi Rabbil A’lamīn, Waṣalatu Wasalam Ala Rasūlillahil Karīm,  Wa, Ba’d

The PDF/E-book was originally translated in published as a PDF document in 2003, it has been edited and republished with some minor changes.

The e-Book is a wealth of information on historical facts surrounding the murder of Ḥussain (RaḍiAllāhu ʿAnhu). Most of the references are from Shiʿa sources which the Shaikh has presented in great detail.

The e-Book serves as basic primer for those wishing to read an unbiased account of the historical events without the extreme exaggeration of the Rāfiḍah and Barelvīyyah.

Salafī Research Institute

24th Muharram 1437H / Saturday 7th November 2015ce

Birmingham, England.

Salafi Research Institute 2015


Shaikh Abūl-Ḥarīz Mālik ʿAbdul ʿAzīz Munāzīr Multānī

He was born approximately at the turn of the 19th century at about 1899 in the eastern part of Multān, a major city of the state of Punjāb, in Pākistān. He was born in a district 7 miles to the east of Multān, in an area known as Khudādwala in a family of farmers.

Seeking Knowledge

He starting seeking knowledge from an early stage, however the environment around was not entirely scholarly. So he moved to the city where he sought knowledge and achieved the studentship of the two famous and well-known scholars teaching there. They were

  1. Shaikh al-Allāmah ʿAbdul-Ḥaq Multānī
  2. Shaikh al-Allāmah ʿAbdul-Tawāb Multānī
  3. Shaikh al-Allāmah ʿAbdul-Haqq Multānī

He was originally from Dhera Ismāʿīl Khān and a Farānī Afghan, he later moved to Multān. He was from amongst the first people who started to call the people to the Tawhīd of Allāh and the Sunnah of the Messenger of Allah (Sallalahu Alayhi Wasallam) in that area. Suffice it to say that he was one of the foremost students of al-Allāmah al-Muhaddith al-Muftī Mian Nazīr Ḥussain Muhaddith Dehlawī [1318H), from who he learnt all the different branches of Islām. His rank and position with his teacher was such that he (Mian Nazīr Ḥussain) would have complete trust and reliance in him.

When questions would come to Mian Nazīr he would pass them onto Shaikh ʿAbdul-Haqq who would answer them and Main Nazīr would then just add his approval. So when one looks at ‘Fatāwaa Nazīrīyyah’ of Allāmah Nazīr Ḥussain some of the verdicts have the name of ʿAbdul-Haqq next to them. This was his rank. Then another well-known student of al-Allāmah Mian Nazīr Ḥussain, Shaikh al-Allāmah al-Muhaddith Abūl-ʿA’la ʿAbdur Rahman Mubārakpūrī, Sāhib Tuhfatul Ahwaḍī, checked Fatāwa Nazīrīyyah.

  1. Shaikh al-Allāmah ʿAbdul-Tawāb Multānī

Born in 1288H, he also learnt aḥadīth from the hadeeth master, al-Allāmah al-Muhaddith al-Muftī Mian Nazīr Ḥussain Muhaddith Dehlawī.

Thereafter he gained permission of hadīth from,

  1. Imām Ahmad bin ʿAbdur Rahman al-Banna Misrī, the one who put al- Musnad of Imām Ahmad in an order.
  2. Shaikh al-Allāmah Muhammad Rāghib at-Ṭabbākh al-Ḥalabī Shāmī (1370H).

He was highly influenced by the works of the two Shaikhain, Shaikh ul-Islām Imām Ibn Taymīyyah and Imām Shams ul-Islām Ibn Qayyīm as well as the works of Imām Ibn Ḥajr al-ʿAsqalānī. He would often re-print their books and give them out free especially ‘ʿA’lām al-Muwaqqʿīn’. He authored many books. He died in 1366H.

Thereafter the Shaikh travelled to Siyālkot and studied in ‘Jāmia Ibrāhīmīyyah’ where he benefited from Shaikh Muḥammad Ibrāhīm Mīr Siyālkotī. Then when the seeking of knowledge further instilled zealously in him, he travelled to ‘Jāmia Saʿīdīyyah’ in Delhī and learnt from Shaikh al-Allāmah Abū Saʿīd Sharf ud Dīn Dehlawī, the famous student of al-Allāmah Mian Nazīr Ḥussain Muhaddith Dehlawī, where he completed his studies.

He spent most of his life as the rector of ‘Dār ul-Ḥadīth Muḥammadīyyah’ in Multān. He spent years teaching the Prophets ḥadīth in this institution as well as delivering the Friday sermon at the Jāmia Masjid. He also travelled and visited other cities where he helped to establish and propagate the dawah.

One of his most memorable such programs was in the town of Dhera Ghazī Khān, where he, alongside another Shaikh, severely refuted the madhab of the Rāfiḍī’s and the censurable concepts of shirk and innovation.


During his life he had many victories whilst debating with Ahlul-Bidʿah on various issues. He was a close companion of Shaikh al-Allāmah  Thanaullāh Amritsārī and both of them would indulge in defending Ahlus-Sunnah equally against the accusations and objections of the people of shirk and innovation.

Some of his well known debates were with the Shiʿa, one of them was with the Shiʿī Sayyīd Zain al-ʿĀbidīn Shāh and another one with Ismāʿīl ash-Shīʿī, both of whom were severely refuted and their arguments annihilated by the Shaikh, Walillahil-Hamd.

In the district of Shāh Ghardaiz in Lucknow (a place known for Shiʿa residency), in the house of Sayyīd Asghar ʿAlī Shāh, Sayyīd Zain al-ʿĀbidīn in the presence of other Shiʿa’s debated with the Shaikh on different issues between Ahlus-Sunnah and the Shiʿa’s.

The Shaikh was so knowledgeable about the Shiʿa madhab that he (his) opponent began to sweat as the expertise of the Shaikh was such that all his arguments were based and referenced from the books of the Shiʿa’s themselves. The Shaikh would always return victorious.

He also debated with the famous Ḥanafī Mullah, Mawlāna Khair Muḥammad Jalandharī and it has been narrated that after the debate the Ḥanafī Mawlāna did not know his way back home.

His Works

The main areas of writing and research of the Shaikh were shīʿism and the refutation of Taqlīd hence most of his works revolve around this.

In refutation of the Shiʿa he wrote,

  1. The Decisive Word On Who Murdered Ḥussain.
  2. The Decisive Word On the Marriage of Umm Kulthūm (bint ʿAlī to Umar al-Khattāb).
  3. Ḥadīth Qartās.
  4. The Garden of Fidak.
  5. Ehtimām Janāzah Khair al-Anām.
  6. al-Burhān al-Maʿqūl Fī Tarbīʿa Bināt ar-Rasūl.
  7. Khilāfat Sādiqah.
  8. Faḍail Khulāfa Rāshīdīn.
  9. Faḍail Abū Bakr, Umar and Uthmān From Shiʿa Narration’s.

On the Ḥanafīs he wrote,

  1. Istīsāl at-Taqlīd
  2. Faisalah Raf ul-Yadain
  3. Faisalah Munāzarah Raf ul-Yadain (Murattab)
  4. Risālah Qirāʿh Khalf al-Imām.
  5. Tahqīq at-Tarāwīh

Other books include:

  1. Akāzīb Mirzaa (Ghulām Ahmad Qādiyānī)
  2. Hayaat Maseeh (Eesaa Ibn Maryam)
  3. Faḍail Durūd Sharīf

And many more…

He would work on his farm in the early mornings preparing the produce and generally carrying out the daily duties associated with running and maintaining a farm with the help of his children. Later during the morning he would teach the student Aqāʿid, aḥadīth, fiqh, usūl al-Fiqh in the institution and he would continue this until the end of the day. In the evening he would retire to his home and engage in seeking knowledge and research. He never took any money for teaching or for delivering sermons and lectures during his whole life.

At the end of his life he left Dār ul-Ḥadīth Muhammadīyah and approximately 2-3 years after he died due to asthma. He died in the first week of July in 1969 /1389H

May Allāh grant his Jannatal Firdaus. Amīn

Completed 2003

All praise be to Allāh.

O people of Ahlus-Sunnah wal-Jamāʿah let it be clearly known that from the trials and tribulations against Islām is the tribulation of Rafḍ or the Rāfiḍī’s (Shiʿa). This shīʿism is open and in front of the people in the garb of taqīyyah and in opposition to Ahlus-Sunnah they are constantly engaged in attempting to destroy them. The Shiʿa have just one statement on their tongues that they love the people of the household of the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) (Ahlul-Bayt)

Therefore, it was necessary to defend Ahlus-Sunnah against the claims of love by Shiʿa for Ahlul-Bayt.

It is also clear with Ahlus-Sunnah the words ‘Love for Ahlul-Bayt’ are not only of value but infact are part of our faith and belief. However within the Shiʿa sect these words mean nothing except enmity and hatred for Ahlul-Bayt. The Shiʿa are very famous for fooling the people with little knowledge that the murderers of Ḥussain (raḍi-Allāhu ʿAnhu) were Sunni’s.

However, when the Shiʿa books are looked at then our amazement and astonishment go beyond bounds and limits as to the reality therein which indicates the falsity of their claim for their love for Ahlul-Bayt.

So this is something one should pay attention to as most of the general Shiʿa public are unaware of their books of ḥadīth. Their scholars hide and conceal this information from the public and the general people so that they do not become aware and familiar with the realities and therefore uncover their secrets.

They propagate the Sunni’s were the murderers of Ḥussain (raḍi-Allāhu ʿAnhu) however, the books of the Shiʿas contain manifest evidences and clarify the real murderers of Ḥussain (RaḍiAllāhu ʿAnhu) were pure Shiʿa. Who after the period of ʿAlī (RaḍiAllāhu ʿAnhu) joined alliances and co-operated with ‘Abdullāh bin Saba the jew, and they formerly joined the Shiʿa sect. Therefore the Shiʿa scholars like Mullah Baaqir Majlasee writes in his classical book ‘Jalā al-ʿAyūn’,

“When the people of Kūfah found out Ḥussain (RaḍiAllāhu ʿAnhu) had moved and was residing in Makkah, the Shiʿas gathered in the house of Suleimān bin Sardkhazāʿī in kūfah and they discussed the issue of Muʿawīyyah (RaḍiAllāhu ʿAnhu) and the pledge of allegiance to Yazīd. Suleimān said, “Imām Ḥussain denied the pledge of allegiance to Yazīd and went to Makkah and you people are his Shiʿa (sect/party) as well as for his relatives. If you want victory for them, then invite them to Kūfah. The Shiʿa said, ‘when he comes and lighten this city of Kūfah then all of us will give him our pledge of allegiance.”[1]

It is very clear from this quote the Shiʿas were not only the Shiʿa of Ḥussain (RaḍiAllāhu ʿAnhu) but also the Shiʿa of ʿAlī (RaḍiAllāhu ʿAnhu) as they claimed love for him, as the Shiʿa of today claim. These deceptive and traitorous Shiʿa wrote many letters to the Imām they oppressed, i.e. Imām Ḥussain (RaḍiAllāhu ʿAnhu) and called him to Kūfah, to the extent that he received 12,000 letters from them. Mullah Bāqir Majlisī writes,

“So when these Shiʿa formulated a strategy they wrote numerous messages to Ḥussain and 12,000 letters were sent to him. He wrote an answer back to the last letter.”[2]

The final letter that was sent to him said,

“From all the Shiʿa believers and Muslims of the people of Kūfah to Imām Ḥussain bin ʿAlī bin Abī Tālib. It is clear and apparent we do not have an Imām at this moment in time so pay heed and attention to us and come to our city of Kūfah. We are all obedient to you and are your followers. The governor of Kūfah Nuʿmān bin Bashīr is a very disgraced and humiliated person who is sitting at his government house. We do not pray the Friday or Eid prayer behind him.”[3]

The quote shows how extreme these Shiʿa were in that they did not pray behind others, this is the same situation with the Shiʿa today.

When the requests of the Shiʿa exceeded limits Ḥussain (RaḍiAllāhu ʿAnhu) sent Imām Muslim bin ʿAqīl to Kūfah where 12,000 Kūfī Shiʿa gave him the pledge of allegiance. Hence Imām Muslim bin ʿAqīl wrote a letter to Ḥussain (RaḍiAllāhu ʿAnhu) and said the people Kūfah are with you with their hearts, so please come to Kūfah.[4]

Thereafter what the Shiʿa did with Ḥussain (RaḍiAllāhu ʿAnhu) is recorded in their books. When Ḥussain (RaḍiAllāhu ʿAnhu) went to Kūfah the Shiʿas made their deceptiveness, treachery and evil open and clear, the 12,000 letters they had written were shown to them but these tyrant Shiʿa denied them. So upon this Ḥussain (RaḍiAllāhu ʿAnhu) said,

“Our Shiʿa have denied everything and hence our victory.”[5]

These tyrant and oppressive Shiʿas disgraced and shamed Ḥussain (RaḍiAllāhu ʿAnhu) and destroyed his victory. When Ḥussain (RaḍiAllāhu ʿAnhu) saw the reality of the Shiʿa he said,

“May Allaah’s curse be upon you and your intentions you tyrant, disloyal and traitor Shiʿa you have carved my chest with a dagger.”[6]

Mullah Bāqir Majlisī continued and said,

“In the end it was these disloyal Shiʿa who martyred Ḥussain (RaḍiAllāhu ʿAnhu).”[7]

We do not need other references to establish the murderers of Ḥussain were these Kūfī Shiʿa however for the satisfaction of the Shiʿa another reference is quoted. Allāmah Qaḍī Saushastarī Shīʿī writes in ‘Majālis al-Muʿminīn’

“There is no need to establish evidence the murderers of Imām Ḥussain were Kūfī Shiʿa (as this was the case) and as for the claim they were Sunni, it is against the reality and requires evidence even though Abū Ḥanīfah was a Kūfī.”[8]

This quote is very clear that the killers of Ḥussain (RaḍiAllāhu ʿAnhu) were Shiʿas and these Shiʿas not only expressed their disloyalty, deceptiveness, treachery and their corruptive beliefs with regards to Ḥussain (RaḍiAllāhu ʿAnhu) but also with regards to [his father] ʿAlī (RaḍiAllāhu ʿAnhu) and his brother Hasan (RaḍiAllāhu ʿAnhu) as well as with other people of Ahlul-Bayt.[9]

Mullā Bāqir Majlisī writes that Hasan (RaḍiAllāhu ʿAnhu) said,

“I swear by Allaah instead of these Shiʿa, Muʿawīyyah is better for me as these Shiʿa just claim they are my Shiʿa when really they intended to kill me and loot my wealth.”[10]

It is also mentioned in Sīyar al-Aiʿmah and Kashf al-Ghummah that,

“The Shiʿa betrayed Hasan (RaḍiAllāhu ʿAnhu) and proved to be disloyal to him. They eventually rebelled against him and stole all his wealth and money to the extent that these Shiʿa forcefully pulled and stole the prayer mat Hasan (RaḍiAllāhu ʿAnhu) was praying on.”[11]

Similar events are mentioned in the Sunni books. The Shiʿa who invited Ḥussain (RaḍiAllāhu ʿAnhu) to Kūfah were also the ones who in fact killed him. When Ḥussain (RaḍiAllāhu ʿAnhu) saw their treachery he said,

“I did not come to Kūfah without being asked to come. I received numerous letters from you stating you had no Imām and you asked me to come. So it was obligatory upon you to stick to your promise and to obey me, but you broke your promise and your pledge of allegiance to me. This is not something strange or new to us as you people proved disloyal and treacherous to my father (ʿAlī (RaḍiAllāhu ʿAnhu) and my brother (Ḥasan (RaḍiAllāhu ʿAnhu) and my first cousin Muslim bin ʿAqīl. If you did not wish for me to come then I will return back to where I came from.”[12]

The author of the book titled ‘Khulāsatul Masā’ib’ Shīʿī said that Imām Ḥussain said,

“My Shiʿa have disgraced me.”[13]

In the same book it says,

“The killers of Ḥussain (RaḍiAllāhu ʿAnhu) were all Kūfī and no one from amongst them was a Shāmī (Syrian) or a Hijāzī (From Makkah or Madīnah).”[14]

This enmity of the Shiʿas had already started since they had martyred Muslim bin ʿAqīl and ‘Abdullāh bin Bitaqar. The Shiʿa were on their way to stop Ḥussain (RaḍiAllāhu ʿAnhu) due to which Ḥussain (RaḍiAllāhu ʿAnhu) had to change his direction from Kūfah to Karbala.

We have proven from the books of the Shiʿa which they consider to be reliable that the murderers of Ḥussain were pure Shiʿa. This therefore also proves their false claim of loving Ahlul-Bayt, which is in reality nothing but enmity and hatred for them.

I think it is also important to inform Ahlus-Sunnah that the Shiʿa say they benefited from the murder of Ḥussain (RaḍiAllāhu ʿAnhu) and due to this all the sins of the Shiʿa have been forgiven. They claim that since in the dream when Ibrāhīm (‘alaihis salaam) had to slaughter Ismāʿīl (‘alaihis salaam), it was stopped therefore the murdering of Ḥussain (RaḍiAllāhu ʿAnhu) was a correct interpretation of that dream and for this they use a verse of the Qurān. In this regard Mawlāna Awlād Haidar Shīʿī authored a book titled ‘Dhab al-Aẓīm’ in which he explained in detail this interpretation by the Shiʿa.

We will therefore ask the Shiʿa with all due respect, what is the difference between your beliefs that all your sins are forgiven due to the martyrdom of Ḥussain and the Christians’ claim that all their sins have also been forgiven? So we say there is no difference and that their is full unity and agreement, and why should there not be because the foundation of the Shiʿa religion was laid by the jews and christians. Then how can there be any differences in the final result.

The reality is that the Shiʿa killed Ḥussain (RaḍiAllāhu ʿAnhu) and now they want to acquire the reward for it by lamenting and wailing. They also claim the companions of Ḥussain (RaḍiAllāhu ʿAnhu) became disbelievers. Qaḍī Saushastarī Shīʿī narrates,

“It is narrated from Imām Zain al-ʿĀbidīn that he said, “After the death of Ḥussain everyone except 5 of his companions became disbelievers. Abū Khālid, Yaḥya bin Aām Tawīl, Jubair bin Mutīʿa, Jābir bin ʿAbdullāh Anṣārī.”[15]

According to the Shiʿa these 5 were also in the cloak of taqīyyah who after some days also became disbelievers and during the time of Imām Jʿafar there were not even 3 Shiʿa who were believers.

‘Usūl al-Kāfī’ mentions that Imām Jʿafar said,

“I swear by Allāh if I find 3 Shiʿa believers from amongst you who will conceal what I say then I would not hide my ḥadīth from them.”

Imām Mūsaa Kāẓim said,

“There was only one believer who was ʿAbdullāh bin Yʿafūr.”[16]

This shows according to the Shiʿa themselves they were full of heresy and disbelief and in the highly regarded Shiʿa book, Usūl al-Kāfī Imām Muḥammad Bāqir said,

“Allāh established 70 years for the Mahdī to appear but when the Shiʿa murdered Ḥussain (RaḍiAllāhu ʿAnhu) Allāh was angry with the people of the earth and therefore he increased Mahdī’s time to 140 years.”[17]

In another narration it states,

“The anger of Allāh descended upon the Shiʿa.”[18]

So this second narration explains the first one, which clarifies that the phrase ‘people of the earth’ refers to the Shiʿa. The Shiʿa were and are such great criminals that Allāh limited and specified curses upon them. Another narration in ‘Usūl al-Kāfī’ that Allāh said,

“When I am angry with someone I declare my curse upon them and my curse stays with the all the generation and family of that person.”[19]

Then what doubt can we have in their hypocrisy and heresy. Hence finally Imām Mūsa Kāẓim issued a verdict the Shiʿa were hypocrites and disbelievers. He said,

“If I was to separate and divide my Shiʿa then I will not find anyone except a category of those who claim they are Shiʿa only and if I examined them then I will not find any Shiʿa except that all of them will be infidel disbelievers.”[20]

The Shiʿa destroy their faith and religion by declaring the rightly guided Khaliphs and the Companions to be hypocrites, as well as cursing them. The Shiʿa authors, by writing the truth, declared the Shiʿa themselves to be infidels and disbelievers and the ones who will inherit the curse of Allāh upon themselves and their families for the rest of their lives.

The Unlawfulness of Lamenting and Mourning

The Shiʿa in order to cover their crime for murdering Ḥussain (RaḍiAllāhu ʿAnhu) inverted the narrations of Islām and declared the 10th of Muharram to be a month and time for seeking intercession, blessings and it being a pillar of Faith.

This included wearing black clothes with black collars, beating their chests and at the same time abusing and cursing the companions of the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) as a means of seeking reward and earning salvation. Such actions are impermissible with the Sunnis however the books of the Shiʿa also contain similar verdicts that state such actions are unlawful. So in this regard we will mention some Shiʿa narrations.

  1. It is narrated from Imām Jʿafar Sādiq that the Messenger of Allāh (sal- Allaahu ‘alayhe wa sallam) said, “A Muslim beating his thighs at a time of difficulty is synonymous to wasting his deeds.”

This narration mentions a Muslim to be a condition however the religion of the Shiʿa is already in danger.

  1. Muḥammad Bāqir said, “Whoever hit themselves, by slapping their faces and chests and pulling their hair then he has left patience and adopted a way other than Islām and he is despicable. Allāh causes his good deeds to be wasted and whoever cried loudly is impatient which contradicts patience and this is unlawful”.
  2. The Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) said to Fātimah (radi- Allaahu ‘anhu), “When I die do not cry over me, or pull your hair, or lament or mourn over me.”[21]
  3. The Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) said at a time of difficulty do not hit your cheeks nor your faces, do not pull your hair, do not rip your clothes nor wear black clothes or lament and mourn.[22]
  4. Imām Jʿafar Sādiq was asked, “Can women wear black clothes and pray.” He replied, “No, because black is the colour of the clothes of the people of hellfire.” He also said, “Alee said the Messenger of Allāh said to his companions do not wear black clothes as it is the dress of Fir’aun.”[23]

Note From this narration we find according to the Shiʿa religion it is absolutely unlawful whether at a time of happiness or sadness. So whoever wears black clothes their either he is a Fir’aunī or a person from the hellfire.

  1. Imām Muḥammad Bāqir said, “Whoever made an imitation of a grave or copied anything else then he leaves the fold of Islaam.”[24]
  2. Imām Jʿafar Sādiq said, “Crying on the deceased with a loud voice and ripping ones clothes is not permissible.”[25]
  3. Imām Bāqir said, “When the son of the Messenger of Allāh, Ṭāhir, died he prohibited Khadījah from crying.”
  4. Alee (RaḍiAllāhu ʿAnhu) said, “Whoever at a time of difficulty hit his thighs then his deeds will be wasted.”[26]

These narration’s prove that all that the Shiʿa do in the month of Muharram like beating oneself, hitting ones cheeks and face, wounding oneself, wearing black clothes, being in a state of mourning, lamenting and wailing, making grave imitations of the grave of Ḥussain (RaḍiAllāhu ʿAnhu) to lament over and all other actions the Shiʿa do, are all prohibited and unlawful actions.

If all this was permissible and allowed, then the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) would have done this for the martyrs of the battle of Uhud, yet he did not put a black shroud over his uncle Hamzah’s body.

After the great treachery of the Shiʿa Imām Zain al-ʿĀbidīn did not establish gatherings for mourning every year. Nor did he make images of the women of the Ahlul-Bayt as the Shiʿa do today.

The reality of these issues is that Allāh or his Messenger (sal-Allaahu ‘alayhe wa sallam) didn’t order establishing such gatherings. However the Shiʿas in order to cover up their deceit, mourn for their despicable mistake and with this send curses upon Yazeed trying to lift the blame from themselves.

However, what is ironic here is that according to the Shiʿas it was Yazīd who himself aided this custom of lamenting and mourning. Hence the reliable Shiʿa book, Jalā al-ʿA’yūn mentions Yazīd gave Ahlul Bayt a house and asked them to wear black clothes and to lament for 7 days.[27]

This then proves the person who first started this innovation was Yazīd (according to the Shiʿa) and that the Shiʿa followed him in this custom. So on one hand they curse him and on the other hand they follow his innovated customs. This is indeed strange.

This custom was really introduced by Maʿaz ad-Daulah ash-Shīʿī who on the 10th of Muharram in 352H ordered the people to close their shops, all trading to cease and that the people should grieve, everyone to wear black clothes, women to rip their clothes in public and walk the streets whilst lamenting and wailing.[28]

We find the Shiʿas of this time are following their predecessors foot by foot and earning the wrath and anger of Allāh upon themselves. Similarly according to their own words they ended up declaring their own Shiʿa to be heretical infidels and thereby rightfully earning Allāh punishment.

The Virtue of Abū Bakr as-Siddīq According To A Shiʿa Narration.

It is narrated by Jʿafar Sādiq,

“When the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) was in the cave with Abu Bakr, he said to him, “I can see Jʿafar and his companions on a ship in the middle of the sea and I can see the Anṣār in their houses in Madīnah.” Abu Bakr asked, “O Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) can you see them?” He replied, “Yes I can see them.” Abū Bakr (RaḍiAllāhu ʿAnhu) then asked, “Can I also see them.” So the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) wiped his hands over Abu Bakr’s face and then he could also see everything. Upon this the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) said to him, “You will always be my friend (Siddīq)”[29]

From this narration of the Shiʿa it is clear that Abū Bakr as-Siddīq the First Khalīph was the most virtuous from all the companions as his title as-Siddīq is from those who seek closeness to Allāh, as Allāh said,

“And who so obeys Allāh and His Messenger then they will be in the company of those on whom Allāh has bestowed his grave, of the prophets, the Siddīqīn (Those who were the first and foremost to believe in the Messenger of Allāh)….” [30]          

Hence when the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) said to Abu Bakr he was his Siddīq, then this station is of a great stature with Allāh.

The Virtue of ‘Umar bin al-Khattāb According To a Shiʿa Narration.

There is a long sermon of ʿAlī in ‘Nahj ul-Balāghah’. When it was the time for Jihād against the Persians ‘Umar (RaḍiAllāhu ʿAnhu) intended to go himself in the battlefield so he sought the counsel of ʿAlī. ʿAlī advised him not to go and said to him,

“O ‘Umar you are the peg of the Arabs. If you leave this land of Madīnah then the Arab lands will be destroyed from all directions and tomorrow if the non-Arabs look at you they will most certainly say you are one of the pillar of the foundation of the Arabs, please do not leave.”[31]

This statement shows how much respect ʿAlī (RaḍiAllāhu ʿAnhu) had for ‘Umar (RaḍiAllāhu ʿAnhu) and how much revered him. It also shows the great unity between the two Khaliphs, and that ʿAlī considered ‘Umar’s (RaḍiAllāhu ʿAnhu) Khaliphate to be his Khaliphate.

The Virtue of ‘Uthmān bin ʿAffān According To A Shiʿa Narration.

This is a statement of ʿAlī (RaḍiAllāhu ʿAnhu) in praise of Uthmān (radi- Allaahu ‘anhu) in Nahj ul-Balāghah which is decisive of the virtue of ‘Uthmān (RaḍiAllāhu ʿAnhu). It is,

“ʿAlī then went to ‘Uthmān and said to him, “People are hounding and hassling me and they have made me a messenger between themselves and you. But by Allāh I do not know what to say to you, I do not know anything which you do not know and nor can I represent you in anything. I do not precede you in anything except that you know it and we have nothing from seclusion that we can convey to you. You saw what we saw and you heard what we heard. You accompanied the Messenger of Allāh (sal-Allaahu ‘alayhe wa sallam) and so did we. You are the same as Abū Bakr and Umar (RaḍiAllāhu ʿAnhuma) in acting and in following the truth. You acquired the virtue of being the son in law of the Messenger (sal-Allāhu ‘alayhe wa sallam) which Abū Bakr and Umar (Raḍi Allāhu ʿAnhuma) did not have.”[32]

[1] Jalā al-ʿAyūn [pg.340]

[2] Jalā al-ʿAyūn [pg.431]

[3] Jalā al-ʿAyūn [pg.430]

[4] Jalā al-ʿAyūn [pg.432]

[5] Jalā al-ʿAyūn [pg.452-453]

[6] Jalā al-ʿAyūn [pg.468]

[7] Jalā al-ʿAyūn [pg.469]

[8] Majālis al-Muʿminīn [pg.24] Printed in Irān.

[9] Jalā al-ʿAyūn [pg.445]

[10] Jalā al-ʿAyūn [pg.423]

[11] Sīyar al-Aiʿmah and Kashf al-Ghummah.

[12] Tārīkh al-Umam Wal-Malūk [2/228-229]

[13] Khulāsatul Masāʿib [pg.49]

[14] Khulāsatul Masāʿib [pg.201]

[15] Majālis al-Muʿminīn, Fifth Majālis [pg.135]

[16] Majālis al-Muʿminīn [pg.136].

[17] Usūl al-Kāfī [pg.232]. Now Thirteen and a half centuries have passed but yet there is still no sign of the Mahdī which goes to show how angry Allāh is with the shīʿa.

[18] Usūl al-Kāfī [pg.159]

[19] Usūl al-Kāfī [pg.511]

[20] Furū al-Kāfī, Kitāb ar-Raudah [pg.107]

[21] Furū al-Kāfī, Kitāb an-Nikah [2/128]

[22] Furū al-Kāfī [2/128]

[23] Kitāb Man Lā Yakhsar al-Faqīyah Mā Yaslī Fīhī

[24] Man Lā Yadhzah al-Faqīyah Bāb an-Nawādir.

[25] Furū al-Kāfī [1/118]

[26] Nahj al-Balāghah [2/224] Printed in Egypt.

[27] Jalā al-ʿAyūn [pg.527, 531]

[28] [TN] Hāfiẓ Ṣalāh ud-Dīn Yūsuf said in ‘The Month of Muharram And The Present Day Muslims.’ “In 351H Maʿaz ad-Daulah [Aḥmad bin Bauīyyah Daīlāmī] wrote the following on the door of the grand Masjid of Baghdād, “May there be curse upon Muʿawīyyah bin Sufyān, the evil ones of the garden of Fidak, the ones who stopped Hasan from being buried in the Prophets grave, the ones who exiled Abū Dhar and the ones who expelled ʿAbbās from the committee.” [See Tārīkh Ibn al-Āthīr [8/179]. Then in 18thDhul-Hijjah Ma’az ad-Daulah announced to the people to make Eīd and he named the Eīd ‘Eīd Khum Ghadīr’ and the drums were beaten and it was a joyous occasion. The reason why he kept the date of 18th Dhul-Hijjah was because it was the date of the martyrdom of Uthmaan (RaḍiAllāhu ʿAnhu). Nowadays the Shīʿa consider Eīd Khum Ghadīr to be more virtuous then Eīd ul-Adha. Then in the beginning of 352H Ma’az ad-Daulah ash-Shīʿī ordered the people to close their shops’ all trading to cease and the people should grieve, everyone to wear black clothes, women to rip their clothes in public and walk the streets whilst lamenting and wailing. The shīʿa rejoiced at this is as it was a shīʿā government. [‘The Month of Muharram And The Present Day Muslims. [pg.18-20]

[29] Tafsīr ʿAlī bin Ibrāhīm al-Qummī under the explanation of the verse, “Idh-huma Fil-Ghār”

[30] an-Nisā 4:69

[31] Nahj ul-Balāghah [pg.325]

[32] Nahj ul-Balāghah [pg.378], Printed in Egypt.

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