In the latest news from Iraq, hate preacher Yasser al-Habib (based in Fulmer, Slough. His gullible non-British followers are told that his temple and TV station are based in London. It’s a selling point) has been causing having in Baghdad after he launched a campaign calling for the destruction of the statue of Abu Ja’far al-Mansur al-Abbasi in Baghdad. Before we get to the statue, some background information:
There is no doubt that Islam is the truth and that the people of the Sunnah, the Ahlul-Sunnah, are the closest people to the Messenger of Allah (ﷺ). There is also no doubt that Rafidism (Twelver Shia Imamism) is a dumpster of various forms of zandaqah, kufr, shirk, and ghuluw in the name of the Ahlul-Bayt. No damage control attempts can ever change that.
There is also no doubt that the seeds of the da’wah sprout and eventually bear fruit as shall be proven in this article.
A commonly repeated shubhah by Rawafid and other Quburis based on the misuse of a hadith that states that the Prophet (ﷺ) can hear our salam that we send upon him. In their shallow understanding of these matters, they argue that:
Brother Erfan al-Farisi is a good friend, a student of knowledge (studied and lived for a decade in Yemen, fluent in Arabic), a native from Tehran, a Sunni Persian par excellence ( أحسبه كذالك والله حسيبه ولا أزكي على الله تعالى أحدا).
The tyrannical leaders in the Muslim world, the Rafidah, and other enemies of Islam see in modern-day Quburi Sufism a natural ally in their war against Ahl al-Sunnah (‘Wahhabism’).
A Facebook Sufi page with tens of thousands of followers responded to me after asking them a simple and straightforward question regarding the invocation of other than Allah in du’a i.e. literally beseeching and calling upon other than Allah (which is not tawassul in any shape or form, it’s pseudo-tawassul, a misuse of the term of tawassul).
The answer I got was expected, but still, it is always shocking, just imagining that someone can claim Islam and Tawhid whilst holding the folding abhorrent pagan beliefs that resemble Catholicism more than they resemble Islam:
A few months ago I stumbled online upon the project of a rather dull and monotonous speaker, Rafidi turban head Seyed-Ali Hosseini (‘Sayed Ali Shobayri’). A loser channel on YouTube, dead, views so low, one feels almost pity and wonders how useless their own kind are who seem not to be too enthusiastic and supportive of their ‘learned’ ones.
However, as I always say: you cannot always choose your opponents, sometimes you have to take what is available, so that is why I and my team respond, refute and humiliate them occasionally. They should be proud that anybody gives them any attention. The Rafidah have not many speakers, so refute their outspoken ones, even if they are not famous.
One of the – if not the – most gullible and easiest targets for Rafidi propagandists from Iran and elsewhere are grave worshippers (Quburis) such as extreme Sufis (pseudo-Sufis really, as true Sufism is part of Islam).
What the Rafidah like other Quburis simply cannot fathom (some of them may understand but they pretend not to, in order to justify the mainstream polytheistic practices of their coreligionists, including top Ayatullats) is that
Over the years I’ve received many messages from ex-Shias i.e. converts from Imamism to Islam/Ahlul-Sunnah and pro-Shia-Sunni unity (gullible) Sunnis alike.
I can still remember the case of a Palestinian brother. He used to curse me on a daily basis, the number of messages where I was called a ‘Wahhabi, Nasibi, Zionist’ etc. reached a level where I stopped trying to explain myself. Subtitling clips for various channels and writing articles for various platforms was my focus in the da’wah. All in defense of Ahlul-Sunnah and in refutation of Rafidism.
One day, that very brother sent me a long Email, apologising for all the insults and cursing and how after he studied my work, the websites I contributed to, etc. he finally realised that Imamism is nothing but falsehood masquerading as the school of Ahlul-Bayt.
According to sociologists, anti-Clericalism tends to appear whenever clerics gain political and social influence. People of a different persuasion – religious or non-religious – may begin to criticise what they consider is the overly powerful position of the clergy.
Qassem Soleimani, aide-de-camp to Rafidi dictator Khamenei, lifesaver of secular Nusayri-Rafidi pagan Bashar la-Assad, butcher of Syrian children, has been turned into a cringe idol not long after he was turned into a Persian kabab/cutlet (kotlet) by the foolish WTF (Wilayatul-Faqih) regime.
Over the course of the last forty years, Iran has burnt tens of thousands of American and ‘Israeli’ flags, has chanted ‘Death to Israel’ and of course claims to be the flag bearer of the Palestinian cause.
The hadith of the blind man and the man in need are two narrations that are often quoted by grave-worshippers (Quburis) who misuse and abuse these narrations in order to justify their textbook and Catholic-Esque polytheism and paganism of saint worship (the invocation of the saints in supplication).
This article will prove that their proofs are nothing but spoofs and that there is no need to fall into other extreme i.e. the outright rejection of Islamic concepts such as Tawassul, Tashaffu’, etc. in order to debunk the extremists from amongst the Quburis.
The Hadith Of The Blind Man And Its Misapplication
Nowruz, which literally translates to ‘New Day’ in Persian, marks the beginning of spring. As the spring equinox, Nowruz signals the start of spring in the Northern Hemisphere.
Celebrating the commencement of the New Year is one of the oldest observed festivals, with a long history in ancient Mesopotamia before the arrival of the Persian people to the region. It predates Persian civilization and Zoroastrianism, although it later became the greatest religious festival for Zoroastrians. The Sumerians, founders of some of the oldest city-states in ancient Mesopotamia (between the Tigris and Euphrates rivers around 3000 BC, present-day southern Iraq), celebrated their new year by growing barley in the first month of their calendar, which fell in March/April. In fact, their New Year was called The Festival of the Sowing of Barley.
Such celebrations were closely tied in with various gods and goddesses and creation myths popular amongst ancient nations, and involved rites and ceremonies expressing jubilation over life’s renewal, which is the essence of the New Year festivals.
Wall relief of Ashur within a winged disk, c. 865-850 BCE
The nomadic Iranic tribes that migrated to what is known as the Iranian plateau copied and adopted many customs, including Semitic scripts, from the ancient civilizations of the Middle East that preceded them. This is a historical fact that is often undermined, if not completely ignored, by Iranian nationalists and supremacists who often perceive themselves as superior to the older civilizations of the Middle East.
Iranian historian (Ph.D.) Khodadad Rezakhani says:
Roots of Nowruz
Nowruz is commonly perceived as the most “Iranian” of all celebrations, emphasising an Aryan/Indo-Iranian root for the celebration. However, the lack of any mention of Nowruz or the traditional, well-known celebrations associated with it in Achaemenid inscriptions as well as the oldest parts of the Avesta, the Old Iranian hymns of Zoroastrianism, can point to the non-Iranian roots of the celebration.
We know that the Sumerian and Babylonian calendars of the Mesopotamia were based on the changing of the seasons. The sedentary agriculture of Mesopotamia that served as the backbone of Babylonian economy greatly depended on the changing of the seasons and the amount of yearly downpour. Subsequently, the beginning of the spring mattered greatly in Mesopotamia and was celebrated accordingly. There also existed an annual ritual in Babylonia when at the beginning of the spring the king was required to make a journey to the temple of Marduk and receive the regal signs from the god and give royal protection to the great god of Babylon. The yearly renewal of this mutual support seems to symbolize the renewal of life marked by the beginning of the spring. We have decisive records of the adoption of this ritual by the Iranians when Cyrus the Great invaded Babylon and appointed his son, Cambyses, as his deputy there.
On the other hand, the life style of Iranian tribes prior to their settlement in Iran was nomadic and greatly depended on cattle raising instead of sedentary agriculture, thus devoid of the need to keep exact track of seasonal change. Their homeland, in the central Asian steppes, possessed either very cold winters or scorching summers and the arrival of spring seldom had the same effect as it does on the more temperate lands to the south.
As a result, it is possible to conclude that the original roots of Nowruz laid in the Mesopotamian celebration of the arrival of spring and was later adopted by settled Iranian tribes, probably as early as the reign of the first Achaemenid emperor. It should be pointed out that if we accept this theory of adoption, we should not forget the certain Iranian characteristics that shaped this celebration intoa distinctly Iranian custom.
Neo-Assyrian (Semite) iconography is evident in many Persian traditions and historical monuments, such as Persepolis (‘Throne of Jamshid’), the ceremonial capital of the Achaemenid Empire (c. 550–330 BC), and in pre-Zoroastrian symbols like the winged sun, used by various powers of the Ancient Near East, primarily those of Ancient Egypt and Mesopotamia. The Zoroastrian adoption of the symbol known as the Faravahar has its origins in Semite Neo-Assyrian iconography. This Assyrian image often includes their Tree of Life, featuring the god Ashur on a winged disk.
Faravahar relief in Persepolis. The symbol is neither Zoroastrian nor Persian in its origin. It originates as a Mesopotamian Assyrian depiction of the wing deity Ashur.
Ancient Mesopotamian New Year festivals initially influenced the New Year celebration in ancient Iran. However, Nowruz gradually evolved and by the end of the Sasanian period (7th century AD) became uniquely Iranian by incorporating Zoroastrian creation myths and other stories popular during the late Sasanian period. Other Persian festivals like Mehragan, Tirgan, and Yalda are connected to the Sun god (Surya) and originate in Mithraism.
Is Nowruz a mere cultural festival devoid of religious connotations?
It is argued that people from various religious and cultural backgrounds celebrate Nowruz, suggesting it has lost any religious connotation. However, couldn’t the same argument be applied to Christmas or Halloween? Many celebrate Christmas without believing in God, or Halloween without believing in devils.
But is that claim even true?
Let’s take Iran as an example: Nowruz in Iranian culture, which has a significant influence on Nowruz celebrations globally, is rooted in the traditions of Iranian religions such as Mithraism and Zoroastrianism. In Mithraism, festivals were deeply linked to the light of the sun. Iranian festivals such as Mehregan (autumnal equinox), Tirgan, and the eve of Chelle ye Zemestan (winter solstice) also have origins in the worship of the Sun god (Surya). Some argue that Nowruz is not mentioned in primary Zoroastrian scripture.
This is a flawed argument as Nowruz gradually evolved and by the end of the Sasanian period (7th century AD) became uniquely Iranian by incorporating Zoroastrian creation myths and other stories popular during the late Sasanian period.
Fire rituals, from Anatolia, Kurdistan to Khorasan
Iranian Kurds celebrating Nowruz in Palangan.
On the eve of Nowruz, in southern and eastern Kurdistan, bonfires are lit. In the Kurdish regions of Turkey, specifically in Eastern Anatolia but also in Istanbul and Ankara where there are large Kurdish populations, people gather and jump over bonfires.
Armenian scholar Mardiros Ananikian (Ananikean, M. H. 2010) emphasizes the identical nature of Nowruz and the Armenian traditional New Year, Navasard, noting that it was only in the 11th century that Navasard came to be celebrated in late summer rather than in early spring. He states that the Nowruz–Navasard “was an agricultural celebration connected with commemoration of the dead […] and aiming at the increase of the rain and the harvests.” The great center of Armenian Navasard, Ananikian points out, was Bhagavan, the centre of fire worship.
Nowruz festival in Akre, Iraqi Kurdistan, 2018
Kurds in Iraqi Kurdistan celebrate Nowruz by engaging in fire rituals.
Fire rituals hold significant importance in Zoroastrianism. According to Zoroastrian doctrine, fire symbolizes light, goodness, and purification. Angra Mainyu, the demonic antithesis of Zoroastrianism, was challenged by Zoroastrians with a large fire annually, symbolizing their resistance to and disdain for evil and the arch-demon. Hence, from Kurdistan to Khorasan, fire rituals are integral to Nowruz celebrations.
Fire-jumping rituals
Chaharshanbe Suri (Persian: چهارشنبه سوری) is closely related to Nowruz and is a fire-jumping ritual in Iran where people literally seek blessings from fire.
Loosely translated as Wednesday Light, from the word sur which means light in Persian, or more plausibly, consider sur to be a variant of sorkh (red) and take it to refer either to the fire itself or to the ruddiness (sorkhi), meaning good health or ripeness, supposedly obtained by jumping over it is an ancient Iranian festival dating back to at least 1700 BCE of the early Zoroastrian era. Also called the Festival of Fire, it is a prelude to Nowruz, which marks the arrival of spring.
ace-pre-wrap break-words [.text-message+&]:mt-5 overflow-x-auto”>
Ancient Persians celebrated the last 5 days of the year in their annual obligation feast of all souls, Hamaspathmaedaya (Farvardigan or popularly Forodigan). They believed Faravahar, the guardian angels for humans, and also the spirits of the dead would come back for a reunion. There are the seven Amesha Spenta, which are represented as the haft-sin (literally, seven S’s). These spirits were entertained as honored guests in their old homes and were bidden a formal ritual farewell at the dawn of the New Year. The festival also coincided with festivals celebrating the creation of fire and humans. In the Sassanid period, the festival was divided into two distinct pentads, known as the lesser and the greater Pentad, or Panji as it is called today. Gradually the belief developed that the ‘Lesser Panji’ belonged to the souls of children and those who died without sin, whereas ‘Greater Panji’ was truly for all souls.
Chaharshanbe Suri fire-jumping ritual in Iran.
Bonfires are lit to “keep the sun alive” until early morning. The celebration usually starts in the evening, with people making bonfires in the streets and jumping over them singing
“zardi-ye man az toh, sorkhi-ye toh az man”.
The literal translation is, “My yellow is yours, your red is mine.” This is a purification rite. Loosely translated, this means you want the fire to take your pallor, sickness, and problems and in turn give you redness, warmth, and energy.
Note: Many Zoroastrian priests reject this practice as folly by the uninformed laity.
Nowruz in Kurdistan
Chaharshanbeh Suri fire-jumping rituals in Kurdistan of Turkey.
Zoroastrian priest.
Annual fire rituals in Kurdistan (Iraq) on Nowruz. s.
A Nowruz (pronounced Newroz in Kurdish) poster depicting the Kurdish flag and, notably, fire. The flag’s prominent feature is the blazing golden sun emblem (Roj in Kurdish) at its center. The emblem’s sun disk consists of 21 rays, each of equal size and shape, with a single odd ray at the top and two even rays at the bottom. The number 21 holds significance as a symbol of rebirth/renaissance and Nowruz, rooted in the ancient and native Kurdish religion of Yazdanism and its modern offshoots. The golden sun emblem has been utilized by Kurds since ancient times, devoid of any association with Islam.
In Afghanistan, Nowruz celebrations usually last around two weeks, culminating on the first day of the Afghan New Year, which in Afghanistan will be celebrated on Sunday 21st March. Preparations for Nowruz traditionally start after Chaharshanbe Suri, the festival of fire.
Various superstitious rituals are deeply intertwined with Nowruz celebrations in Afghanistan, predominantly observed by the Shia community, as Nowruz is sanctified by Shia authorities.
On this day, new items are purchased and exchanged as gifts. Children receive toys, and everyone adorns themselves in new clothing. Families visit each other, making it truly an eid in every sense of the word.
Each Nowruz, at the annual Jahenda Bala (Persian/Dari: جهنده بالا) ceremony, a ‘holy’ flag whose color configuration resembles Derafsh Kaviani (the royal standard of Iran used since ancient times until the fall of the Sasanian Empire) is raised in honour of Ali ibn Abi Talib (may Allah be pleased with him. People beseech Ali for aid and help and touch the flag for luck in the New Year.
Nowruz according to Zoroastrianism
The last five days of the last month of the year, called Panjeye Kuchak or “the Small Five,” coincides roughly with March 10-15. During these five days, Zoroastrians take care of the preparatory aspects of Nowruz, including the spring cleaning and buying of new clothes.
Following the Panjeye Kuchak, Zoroastrians believe that the souls of their loved ones and ancestors will return to their homes during the last week of the year, the Panjeye Bozorg, the last five days of the year. Taking care of their spring cleaning before the Panjeye Bozorg reflects one way of welcoming these spirits into their homes
In case some spirits lose their way home,Zoroastrian communities in Yazd and Kerman light fires on their roofs to help guide the fravarhars–the soul that God has bestowed upon humans–descending from the skies on the last night of the Panjeye Bozorg. Some view this as one of the many roots toChaharshanbe Suri, a holiday where non-Zoroastrian Iranians jump over fire on the last Tuesday night of the year. The relationship might be possible, except that Zoroastrians do not celebrate Chaharshanbe Suri: the Zoroastrian calendar has no “chaharshanbe,” or “Wednesday,” and jumping over fire is seen as disrespectful to fire, which Zoroastrians hold sacred.
The Haft-Sheen table symbolizes the holiday spirit in much the same way the Christmas tree promotes a special festive mood and the table is kept replenished for thirteen days. To the Zoroastrians, the sixth day is called the “Naurooz Bozorg” or “greater Naurooz” as it is celebrated as the birthday of Holy Zarathushtra.
The following picture is widely circulated on several pro-Iranian regime websites and social media platforms, portraying Khomeini next to the Nowruz ‘Haft Sin’ decoration. The portrayal is accompanied by a poem by Khomeini in praise of Nowruz.
Haft-sin or Haft-seen (Persian: هفتسین) is an arrangement of seven symbolic items whose names start with the letter “س” pronounced as “seen” the 15th letter in the Persian alphabet; haft (هفت) is Persian for seven. It is an integral part of Nowruz celebrations in Iran, however, the items vary slightly in different parts of the country, but certain elements define a Haft-Sin. These elements are Sabzeh (wheatgrass grown in a dish), Samanu (sweet pudding made from wheat germ), Senjed (sweet dry fruit of the lotus tree), Serkeh (Persian vinegar), Seeb (apple), Seer (garlic), and Somaq (sumac). As well as these elements, Iranians tend to put other items such as a mirror, candle, colored eggs, a bowl of water with an orange floating in it, goldfish, coins, hyacinth, and traditional sweets and pastries like nokhodchi.
Another important item is a “book of wisdom”, which can be the Avesta, the Shahnameh of Ferdowsi, or the divan of Hafiz. Religious Shiites also put the Qur’an and images of their Imams on their Haft Sin table.
When the new year begins, older members of the family open the book and consult the book for a resolution or insight for starting the new year. Besides, this is the moment when elderlies give money to youngsters and children, which is called ‘eidi’. They normally put new banknotes between the pages of the book and as soon as the new year begins, they open it and give the money as a gift to the family members.
The seven motifs originate from Zoroastrian beliefs, with Ahura Mazda co-existing with six other demigods (Izads) who together form a unity of seven. Therefore, it is no surprise that the holiday now centers around setting out a table of seven items, starting with Seen (س), also called ‘Haft Seen’. The true significance of seven was to represent the “Seven Eternal Laws”, embodying the Teachings of Zarathushtra. It served as a way of preserving and reminding of the teachings of Zarathushtra.
The Haft Sin exists in some form in Afghanistan too. Haft Mēwa (Persian/Dari: هفت میوه) which literally translates as Seven Fruits is like a fruit salad made from seven different dried fruits, served in their own syrup, and is especially served on Nowruz.
The significance of seven runs deep in Zoroastrian belief, particularly with the seven creations and the seven Amesha Spenta. If you’re not familiar with the latter, it’s referring to the seven ‘Holy Immortals’ (demigods, similar to Shia Imams) that together form sort of a Zoroastrian divine heptad composed of the main god, Ahura Mazda, and six lesser deities (sometimes understood as manifestations of the latter) that together are in a sort of unity ruling over the seven creation.
Zoroastrian divinites.
I believe the provided information makes it abundantly clear that Nowruz is not devoid of religious or pagan connotations, at least not according to strict monotheistic Islamic standards. Of course, everyone is free to celebrate as they wish. However, as Muslims, we have our own Eid festivals which we believe to be the greatest and most excellent, not to be overshadowed by any other celebrations.
No doubt, al-Husayn ibn ‘Ali (may Allah be pleased with him) always invoked Allah alone and taught others to do so.
No doubt, al-Husayn ibn ‘Ali (may Allah be pleased with him) never raised flags of shirk and slogans such as ‘Ya Husayn’, rather his slogan and that of the companions were slogans of Tawhid (such as ‘ya Allah’ and the Takbir that Sunnis are known for).
Al-Husayn never said ‘ya myself madad’ nor ‘ya ‘Ali madad’, rather he prayed to Allah alone, so do Sunnis.
Sunnis are the true Husaynis, they are upon the Tawhid of al-Husayn, Ali ibn Abi Talib, the family of the Prophet (ﷺ):
Omid Sharifi ‘Dana’ (he dislikes his actual Arab last name ‘Sharifi’ as he hates anything related to Arabs and the Arab language) is an infamous Shia-born convert to Zoroastrianism (common amongst Iranian born-Shias), Iranian ultra-nationalist, racist, and apologist of Shi’ism and the Iranian Khomeinist Shi’ite regime. Sounds contradicting? You will find out why there is no contradiction in that and why certain groups of Iranian ultra-nationalists have always championed and supported Shi’ism as a tool to fight Muslims and distort Islam in the name of Islam.
Abul-Qasim al-Taymi al-Isfahani al-Shafi’i (457- 535 H) was a major authority of Ahlus-Sunnah, one of the Shuyukh of al-Ibn al-Sam’ani. He studied in Isfahan (Sunni stronghold in pre-Rafidi-Safawi Persia) and amongst his teacher was a female, ‘Aishah bint al-Hassan al-Warkaniyyah al-Isfahaniyyah, a praised and reliable transmitter of Hadith. He also studied in Baghdad (Iraq), Nayshabur (Persia, Khorasan), and Ray (modern-day Tehran). He was buried in Isfahan (the graves of many classical Sunni scholars that exist all over Iran were desecrated by the anti-Sunni Rafidhi Twelver Shia Safavid empire and its spiritual descendants).
‘Abdul-Masih the Copt and ‘Abdul-Hussain (and all those who are upon his Quburi creed of invoking the buried and tombed ones).
As for the ‘Abdul-Hussain and his friends:
Yes, they literally invoke their buried and tombed demigods just like Muslims invoke Allah. They literally pray to them (directly) like Catholics pray to their saints. They ask them for all their needs (hajat), often than not they even bypasses Allah (who isn’t even worth a mention in their most famous invocations such as ‘ya ‘Ali madad’).
There is no doubt that traditional attire in the lands of the Muslims is beautiful and should be maintained. However, many Muslims hold unjustifiable (at worst) or accepted (at best) opinions and try to shove them down the throats of others as the golden truth.
You have the Pseudo-Sufis who literally wear turbans with sandal pins (‘of the Prophet’) on their heads (and even cover their places of worship with it!) and constantly rant about how their evil boogeyman, the ‘Najdi-Vahhabis’, have abandoned wearing the holy turban (not true, meany Atharis wear Turbans in lands were turbans are traditional like Mauretania, Sudan, Yemen, etc.).
The worst bid’ah with regards to clothing is that of the Rafidah (and some Sufis) who have institutionalised the hideous bid’ah of clerical attire that is literally designated for a specific class of society i.e. the clergy.
This is an ugly bid’ah taken from other polytheists (Church, etc.) and started during the Safavid take-over of Persia (when modern-day Iran was forced from a majority Sunni country into a majority Rafidi Shia one) and is ever since an essential part of their religious institutions (‘scientific seminaries/al-Hawzat al-‘Ilmiyyah’) and those who graduate from them (or are given the ‘blessing’ of wearing the Rafidi turban by one of their scholars).
For those who don’t know, the Rafidah are on the exact same ‘Aqidah as al-‘Awni, Qadhi, and other Shirk-apologists when it comes to the issue of Istiqlal.
I can provide you with plenty of lectures, in Arabic, Persian, etc. where they idolatrous turban-heads of the Rafidah literally say that invoking the Imams/Ali ibn Abi Talib (or even Fatimah 500+ times in prostration!) for rizq, children, literally anything you wish, is the purest form of Tawhid and can never be shirk. How? Well, like other heretical Quburis they add their favourite clause/cop-out ‘with the permission of Allah’ i.e. rejecting Istiqlal (dependency from Allah) for their buried and tombed demigods.
The grave worshippers argue that their tombed demigods are depending on Allah i.e. Allah is superior to them and they are not mustaqil (independent) from Allah and they can’t do anything without His will and permission and thus they (Quburis) are not committing any form of shirk whatsoever. He (Allah) chose to give them (buried saints) these powers, which of course is nothing but a lie.
So because the Rafidah affirm with their tongues that Allah has chosen to bestow the Imams/Ahlul-Bayt with the power to hear and respond to every du’a (even if you bypass Allah and call directly on the Imams without mentioning Allah at all!), they (the Rafidah) can now totally invoke their Imams exactly like one is supposed to invoke Allah in du’a, the Rafidi just has to add the clause ‘with the permission of Allah’.
And this the result of the Istiqlal nonsense. These extremist Rawafid are monotheists, Muslims, upon the Millah of Ibrahim (i.e. Hunafa`) who (at worst) have erred according to the likes of al-‘Awni, Qadhi, etc. and according to the extremists from amongst the Sufis and the Rafidah this is the purest form of Tawhid. Enjoy their ‘Tawhid’:
Ehsan Elahi Zaheer (Urdu: احسان الہی ظہیر) (31 May 1945 – 30 March 1987). He hails Sialkot and was born into a deeply religious trading Punjabi family of the Sethi clan. Shaykh Ehsan was a polyglot and fluent in Urdu, Punjabi, Arabic, and Persian. He studied under many students, most importantly Shaykh Ibn Baz.
In 2012, Shaykh Ibtisam Elahi Zaheer, the son of the lion of Islam and Ahlus-Sunnah of Pakistan, Ehsan Elahi Zaheer (may Allah have mercy upon him), visited us in London, UK, in our modest studio (Toweed TV, formerly known as Wesal Farsi TV).
Abul Fatḥ Muḥammad ibn Abdil-Kareem al-Shahrastāni (d. 548) lived some two centuries before Ibn Taimiyya (d. 728) and ibn al-Qayyim (d. 751), let alone being some seven centuries before MiAW (d. 1206). Despite that, this is what he had to say about idol-worshipers in his encyclopedic work on religions and sects ‘Al-Milal wan-Niḥal’: Continue reading Al-Shahristani on the Shirk of the Quburis (grave worshippers)→
The Shia – Twelver, Zaydis, and other Rafidah and semi-Rafidah, accuse ‘Uthman of being a tyrant who preferred his clan over everybody else. They accuse him of the worst form of nepotism and often cite how he put his own relatives in charge.
Twenty-three years of Prophetic da’wah, the call of Islam and Tawhid, was not meant to replace the excessive saint veneration of various polytheists (like the Christians) with a set of new saints who can be invoked in du’a.
Shaykh al-Islam Abul-‘Abbas ibn Taymiyyah (rh) says:
One of the hallmarks of the Quburis is their ignorance of Islamic terminology related to Tawhid. You will often see them mixing up the terms such as bid’ah, shirk, khurafah, zandaqah, etc. You will often find them saying things like, ‘Vahhabis say visiting graves is shirk …’, or ‘Vahhabis say tabarruk is shirk’.
As an introduction, it must be made clear that there are indeed fine details on the subject of calling on someone other than Allah. Of course, not every call (نداء) directed to someone other than Allah is shirk (polytheism) in and of itself.
Hatim al-‘Awni with Yasir Qadhi (left) and with the Saudi Rafidi Khabtih Ahmad Salman who openly declares the Muhajiroon and Sahabah as traitors and misguided folks who abandoned the very mother of all foundations of the religion (‘Ali’s divine authority/Wilayah as per Rafidism)
Before you read: Remember, you don’t need to be a zealous ‘Salafi’ (of the hizbi type) to oppose and call out the falsehood and heresies of deviants who masquerade as traditionalists. Salafi-burnout has caused some to fall into other extremes. Be aware and don’t become a tool.
Ali Gumua (Mufti of the tyrannical Egyptian state and the Azhar institute that was founded by Batini Isma’ili Rafidi Shia and has for a long time lost its prestige and authority in the Islamic world):
‘There exists NO religious prohibition for Muslims to ask lady Mary to intercede for them.’
‘Ya sweet Mary madad!’ (the ist hilarious part is that even Protestants would refute him on this as they oppose Mary-veneration and calling on saints).
I’m by no means a Saudi apologist, quite the contrary really. Those who know know. However, credit where credit is due, especially since I experienced first hand how much the Iranian government and the ‘Ayatollahs’ lie about Saudi Arabia and the Salafi scholars and the Salafi Da’wah.
One lie that the Shia clergy and Shia propagandists keep repeating is that ‘Wahhabis’ (and Saudis of course) hate the Ahlul-Bayt (peace be upon him).
This saying perfectly describes the reaction of the Rafidah Shia – especially their clerics and polemicists – whenever Sunnis write in defense and in praise of the Ahlul-Bayt (minus Rafidi Zandaqat/heresies).
Nothing puts the Rafidah in more panic and hysteria than learned Sunnis purifying the Ahlul-Bayt from the filth of Rafidism by educating the masses on the historical (Sunni) version of the Ahlul-Bayt, an Ahlul-Bayt minus Rafidite Ghuluw (exaggeration) and Zandaqat (heresies), an Ahlul-Bayt minus the cancer that is Tashayyu’ (Shi’ism).
In the books of Ahlus-Sunnah, the Imams that the Shia falsely claim are brave and honourable Imams from Ahlul-Bayt, unlike the Shia version where they are portrayed as two-faced Taqiyyah mongering hypocrites who one day teach thousands of students in the Prophet’s (ﷺ) mosque, but at the same time never declare their so-called divine authority (upon which the salvation of the Ummah and mankind hinges) except to a bunch of dubious companions (ghulat/extremists and heretics, mainly from Kufa and Qom).
The Pakstiani scholar Mawlana Nāfiʿ (may Allah have mercy on him)’s is the author of the famous work book called ‘Ruḥamā Baynahum’, a four-volume exposition on the amicable relationship between the Companions (Sahabah), particularly between Abū Bakr, ʿUmar, ʿUthman, and the Ahl al-Bayt. A critically important work that makes sense of the erroneous and malicious Rafidi Shia claims that there was nothing but enmity and grudge between the ‘Ali ibn Abi Talib and his family and the rest of the Sahabah.
The rancour which the Shia harbour for the noble Sahabah (رضي الله عنهم) needs no introduction and it is quite commonplace to find them levelling unfounded tenuous accusations against the esteemed companions and students of the Messenger of Allah (ﷺ) on account of their bigotry. One such accusation has been levelled against the Sahabah in general that they all became apostate after the demise of the Messenger of Allah (ﷺ).
By former Shia and convert to Islam/Sunnah, Ebn Hussein.
بسم الله والحمد لله والصلاة والسلام على نبينا وإمامنا وسيدنا رسول الله وعلى جميع الأنبياء والمرسلين، وعلى أصحابه المرضيين الميامين، وعلى أزواجه الطاهرات أمهات المؤمنين، وعلى ذريته وآل بيته الطيبين، وعلى إخوانه وحزبه إلى يوم الدين. أما بعد،
The Imamites, the Twelver Shia, have filled their books with spurious narrations (fabrications and lies) that are attributed to the Ahlul-Bayt (عليهم السلام) and are diametrically opposed to the Qur’an, Sunnah and historical facts.
“Jesus Christ, this great divine prophet has spent all his life among the people: fighting or resisting oppression”, says the hypocrite Khamenei who is allied with the biggest enemies and oppressors of Muslims and Islam.
The hypocrisy of these Neo-Safawi Rafidis is something else.
I was invited on the TV channel (الأئمة) of the legend Mohammad Saber (Egypt) who interviewed me about my story (from Shi’ism to Islam/Sunnah).
Honestly, I’ve never spoken a full hour (in one session) in Arabic to anybody, not even to my wife (native Arabic speaker), let alone to an Egyptian (fast pace speaker). It’s not easy but possible and fun. You learn from your mistakes (which I definitely made a lot), and what is important is the Da’wah.
One of the many lies of the Rafidaht that comes in the form of a shubhah (doubt/spurious argument) and that I have encountered a number of times myself online by the principle enemies of Ahlus-Sunnah, the Rafidah, is the claim that Sunnis (‘Vahhabis‘) believe that Allah sits ‘cross-legged’. The ignorant Rafidah usually cite some proofs (spoofs) that they don’t understand without realising that of course.
My birthplace is a 100% Shia town (well, it changed today with many Iranian Sunnis from all over Iran having flocked to the capital, some areas of Tehran boast now entire Sunni neighbourhoods, Al-Hamdulillah),of course most of its population was Sunnis just few centuries ago (before the predecessors of the Khomeinists and the modern-day Shia clergy i.e. the Anti-Sunni Safavids, slaughtered and expelled as many Sunnis as they possibly could) called Shemrān (also known as Shemirān and in local dialect it’s called Shemroon).
The Twelver Shia sect is based on mass-Takfir of the companions of the Messenger of Allah (ﷺ), particularly the chief of the Muhajirun and Ansar (may Allah be pleased with them). Of course, this extreme and heretical belief stems from the Twelver belief that the Sahaba (companions) usurped the political authority (Khilafah) of ‘Ali ibn Abi Talib (may Allah be pleased with him). That belief in return is justified by half-baked and flimsy pieces of ‘evidence’ (either outright weak and fabricated narrations or decontextualised and misconstrued authentic narrations) that the Shia provide from ‘Sunni sources’ (cherry-picking of the Sunni hadith corpus). Continue reading Ali ibn Abi Talib pledged allegiance willingly and out of conviction→
Mainstream Twelver Shi’ism is undoubtedly a sect of brazen and hideous Kufr and Shirk and Zandaqah. However, it is wrong to make blanket statements such as ‘all Shia are Kuffar’.
According to Shi’ism, the occulted and demigod Shia Mahdi (who went into hiding due to his fear of being killed by mortal Abbasid soldiers) will ultimately die at the hands of some bearded lady. This ludicrous tale is affirmed by their greatest ‘Ayatollahs’. From the horse’s mouth:
Everyone claims to have a connection with Layla, but Layla does not affirm that for any of them…
Shaykh al-Albani (رحمه الله) quoted it often (when referring to claimants of Islam/Sunnah and the truth). It is based on an old story of Arabic origin, about the 7th-century Najdi Bedouin poet Qays ibn al-Mullawah and his lady love Layla bint Mahdi (or Layla al-Aamiriya). “The Layla-Majnun theme passed from Arabic to Persian, Turkish, and Indian languages”, most famously through the narrative poem composed in 584/1188 by the Persian poet Nizami Ganjavi, as the third part of his Khamsa.
Nahj al-Balagha (Arabic: نهج البلاغة) (the Peak of Eloquence) is a collection of sayings and writings attributed to ‘Ali ibn Abi Talib (رضي الله عنه). It is a highly revered Twelver Shia book often referred to by Shia ‘Ayatollahs’ as the brother of the Qur’an (then they have the audacity to claim that Sunnis exaggerate with Sahih Bukhari who nobody dares to compare to the Qur’an).
In the latest news from Iraq, hate preacher Yasser al-Habib (based in Fulmer, Slough. His gullible non-British followers are told that his temple and TV station are based in London. It’s a selling point) has been causing having in Baghdad after he launched a campaign calling for the destruction of the statue of Abu Ja’far al-Mansur al-Abbasi in Baghdad. Before we get to the statue, some background information:
EBNHUSSEIN.COM 