Dr. Amir Hussein Khonji, may Allah have mercy upon him.
‘The History of Ismail Safavi – The Bringers of Shiism’ (Persian: تاریخ شاه اسماعیل صفوی – ارمغان آوران تشیع) is a scholarly work authored by historian Dr. Hussein Khonji, hailing from Hormozgan, Iran, from the town on Khonj. This comprehensive piece delves into the history of the anti-Sunni Iranian Safavid dynasty (16th – 18th CE), shedding light on their nefarious deeds and numerous atrocities perpetrated against Iranians, particularly Persian Sunnis who bore the brunt of the Safavid regime’s oppression.
The 16th-century fervently anti-Sunni Iranian Safavid palace and court ‘scholar’, the ‘Shaykh al-Islam’ of Shiism, Majlisi II, not only attacked the Quran by denying its integrity and absolved the Jews of any involvement in the murder of the Prophet (), not only advocated kufr upon kufr in his magnum opus ‘Bihar al-Anwar’ (Bihar al-Dhulamat wal-Khurafat) and other works but also passionately sanctified the Majoosi eid of Nowruz, aligning himself with the ‘Ayatollahs’ in Iran and even Iraq in our time.
Mohammad Baqir Majlisi (d. 1699 CE / 1110 AH), known as Majlisi II, is renowned as one of Shiism’s greatest ‘Shaykh al-Islam’ figures. He has been described as one of the most powerful and influential Shia scholars of all time. His policies and actions reoriented Twelver Shiism in the direction it was to develop from his day onward.
Hosein Haj Faraj Dabbagh, best known by his pen name, Abdolkarim Soroush, an Iranian Shia-Sufi religious and political philosopher, at his temporary office in Tehran, 1st March 1999.
Abdolkarim Soroush (born Hossein Haj Faraj Dabbagh; born 16 December 1945; Persian: حسين حاج فرج دباغ) is a former professor of philosophy at the University of Tehran and Imam Khomeini International University.
Soroush stands as one of the most influential figures in Iran’s religious intellectual movement. Returning to Iran from England, where he studied and was exposed to Western philosophies amidst the Iranian Revolution of 1978-79, he swiftly ascended to a prominent position on the Committee of the Cultural Revolution.
Charlatans celebrating the birthday of pseudo-Mahdi.
Today is the 15th of Sha’ban, the birthday (mawlid) of the 12th Imam according to the Twelver Imamite Shia. The mawlid (birth) of the Shia Mahdi is one of the most important religious occasions according to the Twelvers.
Neither Sunnis nor any other Shia sect, aside from the Twelver sect, believe that an alleged Mahdi was born over a millennium ago. Zaydis, just like Sunnis, affirm that Hasan al-Askari, the alleged father of the ‘Mahdi,’ had no children whatsoever as he was infertile! The Twelvers disagree and have created an entire cult (‘Mahdaviyat’) and occult around the so-called occultation (Ghaybat) of their ‘Mahdi’. They claim, based on flimsy reports even according to their own science of hadith standards, that the 15th of the sixth Islamic month of Sha’ban is the birthday of the Twelfth and last Shia Imam.
Rafidi Iran and its stooges, along with the Zionist Yahood, are two sides of the same coin. Never shall the Ummah forget their crimes. Even if the Iranian regime, soaked in shirk, were to supply their own organs to the people of Palestine, it wouldn’t absolve them from their crimes and shirk. That’s if we assume that these heretical vilifiers of the Sahabah, responsible for the bloodshed of thousands of Sunnis from Iran, Iraq to Syria, are sincere well-wishers of Sunni Palestinians and not scheming mushriks with evident ulterior motives to spread their shirk in the lands of Palestine, Makkah, and Madinah.
Both the Yahood and the Majoos have a historical grudge against the Sahabah, particularly against the likes of Khalid ibn al-Walid (may Allah be pleased with him), who played a pivotal role in the downfall of the last Majoosi Persian empire and the conquest of the entire Levant, which to this day is predominantly Sunni.
What do you do when you find yourself in a dilemma, belonging to a dubious sect that, in the name of Islam, has been absurdly exaggerating (ghuluw) so much about your favourite saint, the so-called ‘infallible Imam’, to the point of claiming that this ‘infallible’ is even superior to the mightiest prophets — yet you fail to provide a single verse in the Quran clearly mentioning this alleged infallible Imam?
In the name of Allah, and may His peace and blessings be upon His Final Messenger, Muhammad, the Truthful and trustworthy son of Abdullah, Al-Mustafa, who warned his Ummah about the tribulation of the one-eyed Dajjal and its connection to the lands of Persia (Iran).
Sectarianism should not blind us or lead us to turn a blind eye to the problems within our own ranks. As Muslims, as Ahl al-Sunnah, we want the best for all Muslims, including the political leaders in Muslim countries.
The dull and ignoramus Sufi Barelvi ‘Allamah’ Nabeel Afzal Qadr proudly stands by the bogus and idolatrous ‘Imam Ali’ temple, which, according to Muslim scholars and historians, has been discredited as a fraudulent resting place attributed to Ali ibn Abi Talib (may Allah be pleased with him) in Najaf, Iraq.
In an earlier research, I touched upon the disturbing fact of how major Sufi ‘scholars’ like Ahmad Raza Khan, the Qadri Sufi Barelvi, with followers totaling hundreds of millions, endorsed and propagated a blatant Iranian Safawi Rafidi fabrication known as the ‘Nadi Ali’ (Call upon Ali) supplication.
And if you thought things can’t get worse, i.e., more shirki with these mushrik heretics, then you better brace yourself for a polytheistic ritual that probably hasn’t even crossed the mind of Iblis al-Rajim+Ibn Saba+Kulayni himself:
The extremist Rafidah Shia claims that fasting on Ashura was initiated by the Umayyad Nasibi to celebrate on that day. Responding to this unfounded claim is simple:
Twelver Imami Shiism (Rafidism) has been known to revive and uphold pagan rituals, which the Prophet (ﷺ) worked to abolish, including excessive wailing (not mere crying) and self-flagellation for the deceased, all in the name of the Ahlul-Bayt. During the era of pagan Arab Jahili culture, excessive wailing and lamenting were more commonly practiced by the womenfolk, rather than their men. This resemblance between the Rafidah and the Mushriks in their excessiveness during times of sorrow is quite noticeable. Rafidi mourning rituals have deep roots in Persian Majoosi mythology and rituals.
‘Ayatollah’ Javad Alavi Boroujerdi, the grandson of the ‘Grand Ayatollah’ Hossein Tabatabaei Boroujerdi, shares concerns about the future of the Shia clergy and Shi’ism. Likewise, individuals such as Abbas Abdi, who played a role in the U.S. Embassy hostage crisis before becoming a political dissenter, and Mohsen Hashemi, the son of the son of ‘Ayatollah’ Ali Akbar Hashemi Rafsanjani, express similar apprehensions. All three are troubled by the erosion of the foundations of the Shia faith in Iran.
The May 9 edition of the Iran News examines religious leaders’ frustration with the decline of Shi’iam in Iran.
Imam Abu Hamid al-Ghazali (d. 1111 CE) was born in Tabaran, a town in the district of Tus, Khorasan (now part of Iran), not long after Seljuks entered Baghdad and ended the Shia Buyid rule.
The great achievements of a fallible man – no matter how great, even if he is a Shaykh al-Islam – do not blind the Muslim or lead him to fanaticism. In the words of Imam Malik (may Allah have mercy on him) who one day pointed towards the grave of the Final Messenger of Allah (ﷺ):
Distorting and decontextualising Qur’anic verses and sahih Sunni ahadith and often than not presenting blatant fabrications and weak Sunni narrations as ‘authentic Sunni sources’ have been the most resourceful tools in the Shia box of tricks.
In 1996 Secretary of State Madeleine Albright, calmly asserted that U.S. policy objectives were worth the sacrifice of half a million Arab children. She endorsed the mass-killing of innocent children.
A picture is worth a thousand words. This phrase is used to express that it can be easier to show something in a picture than to describe it by speaking words or using the written word. Indeed, a picture tells a story just as well as, if not better than, a lot of written words.
Typically, flogging is imposed on an unwilling subject as a punishment; however, it can also be submitted willingly for sadomasochistic pleasure, or performed on oneself, in religious or sadomasochistic contexts. This article will deal with the link between self-flagellation in Shi’ism and Christianity, particularly in Catholic societies.
A common scenary in ‘Islamic’ Iran: Shi’ites setting up altars with candles and images (Persianised and effaminite depictions of the Ahlul-Bayt) just like the polytheistic Catholics.
From Rafidi parts in Lebanon, to the heartland of Iran, names like Abdullah, Abdul-Rahim, Abdul-Razzaq etc. are only common in Sunni regions of those respected countries, in Shia regions you can barely find such names, yet there are plenty of: Abdol-Hossein, Abdol-Reza, Abdol-Amir (Ali b. Abi Talib), Abdol-Zahra (Fatimah), Abdol-Rasul, etc. names that the Ahlul-Bayt and their students never approved.
Statues of human beings, saints? Islam came to eliminate saint and grave veneration from its roots, especially in the forms of erected graves, statues, and pictures of the buried saints.
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.
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.
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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.
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.
‘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’).
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)→
“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.
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’.
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).
Read between the lines, it’s neither difficult nor conspiracy BS. ‘Ahlul-Bayt loving Sunni Islam’. As if Sunni Islam’ by definition does not teach the love of Ahlul-Bayt!
In every Aqidah book, including in Shaykh al-Islam Ibn Taymiyyah’s (‘Nasibis’) ‘Aqeedah al-Wasitiyyah you can read the testimony of Ahlus-Sunnah with regards to their love of Ahlul-Bayt that is based on a balance i.e. they neither hate the Ahlul-Bayt (like Nawasib) nor have fallen into extremism with them (like the Rawafid), it is a middle path where the Ahlul-Bayt are given their due right, love for them is incumbent upon every Muslim and the scholars of Islam from Bukhari to the smallest Muhaddith have filled their books with chapters of the merits of the Ahlul-Bayt.
In the name of Allah, all praise is due to Allah and may the Peace and Blessings of Allah be upon His final Messenger Muhammad al-Mustafa, his family and Companions, especially the Rightly Guided Caliphs, Abu Bakr al-Siddiq, ‘Umar al-Faruq, ‘Uthman Dhu al-Nurayn and ‘Ali ibn Abi Talib, Assadullah al-Ghalib.
Celebrating that day is an innovation (bid’ah), and making it an anniversary for mourning is an innovation.
By Ebn Hussein
Sunni-Salafi scholars have always condemned extremism (tatarruf) and exaggeration (ghuluww) that heretical sects have perpetuated, innovated and propagated in the name of (or in opposition of) the Ahlul-Bayt, peace be upon them. By pondering over the statements presented in this treatise, the non-biased reader will clearly realise that Sunnis (Ahlus-Sunnah wa al-Jama’ah) are the middle path between two extremes; namely the extremism of Rafidism (Imamite Shi’ism) and that of Nasibism (the Nasibah or Nawasib i.e. those who embrace the hate of Ali (r) and his family as part of their faith).
Parading corrupt and secular leaders and kings in the Muslim/Sunni world as representatives of Sunnism is as objective as parading the secular former Shah of Iran as a beacon of Shi’ism.
What is definitely hypocritical is if one were to claim to be the flag bearer of Islam and Muslims whilst at the same time allying himself with the worst enemies of Islam against the Muslims (or at the very least preferring the Kuffar over Ahlus-Sunnah).
Of course, during my stay in Iran I was also eager to visit the infamous Khomeini shrine (which even then resembled a Sassanian Zoroastrian palace rather than the modest grave of an alleged ascetic Muslim and leader of the oppressed).
That’s a fact and not up to debate. Yes, every Muslim nation has its rotten fruits/ apostates, however, the champion (when it comes to apostasy and anti-Islam sentiments) is undoubtly ̶t̶h̶e̶ ̶I̶s̶l̶a̶m̶i̶c̶ ̶R̶e̶p̶u̶b̶l̶i̶c̶ ̶o̶f̶ Shia Iran. Three Ex-Muslim councils in three major European countries alone are founded by Shia born Iranian.
Left: Zionist military leader Mosha Dayan in occupied Jerusalem 1976 Right: Qasem Soleimani in Aleppo 2016. History repeated itself on that day. The principle enemies of Islam, the Neo-Sasanian Majus (under the guise of Shi’ism) have shown once again their true face.
The then backbone of dictator Bashar Assad, Qasem Soleimani spotted in Aleppo. This #ShiaTerrorist mobilised thousands of foreign Shia fighters.
At least Iran stands up against Israel… are one of the infamous empty slogans that are often parroted by Khomeinists, Assadists, often than not Communists, and other heathens.
arading corrupt and secular leaders and kings in the Muslim/Sunni world as representatives of Sunnism is as objective as parading the secular former Shah of Iran as a beacon of Shi’ism.
EBNHUSSEIN.COM 