that the narrators of these Hadith are weak is not a valid excuse, because this
is testified in the annals of history".
"Umdah al Qari fi Sharh Sahih al Bukhari", by
Badr al Din Hanafi Sharrapage 720, Chapter 4 "Hud ul Mareez"

10.8
Hadhrath Ayesha's
pleasure at the death of Sayyida Fatima (as)

In "Sharh Nahj ul Balagha",
Ibn al Hadid records the following:
"When the Prophets daughter died all the wives except Ayesha came to
console Banu Hashim and she said that she was unwell and the message which she
sent to Hadhrath Ali (as) clearly depicts her joy at this sad occasion".
Sharra Nahj ul Balagha by Ibn al Hadid page 439 Chapter 2
The only way the Wahabis get round these texts is to declare them daif (weak).

10.9
The Shi'a
position on Hadhrath Ayesha

We do not
curse Hadhrath Ayesha; rather we only quote what can be found in the text of
the Ahl'ul Sunnah as well as Allah (swt) words in the Qur'an. It is sad that
when we quote Sunni texts we are called kaffir! Furthermore after a detailed
analysis of the Qur'an and Sunnah it cannot be proven that the standard for
determining Iman is Hadhrath Ayesha.
Nasibis rather than attacking the Shi'a why not answer these questions:
Are the
Sahaba and wives of the Prophet (s) EXEMPT from Sharia?
If Allah
(swt) or Rasulullah (s) state something does that apply to ALL Muslims, or
can the Sahaba and the wives of the Prophet (s) ignore these words?
Are the
Sahaba liable to punishment if they commit transgression?

Now with these answers in mind we should
point out that your esteemed books are replete with traditions that make it
clear that Rasulullah (s) said:
"Loving Ali is the sign of belief, and hating Ali is the sign of
hypocrisy."
Sahih Tirmidhi, v5, p643
So Nasibis could you answer us this:
(1) Are these hadith Sahih?
(2) Does it apply to all people?
(3) Did Ummul Momineen Ayesha hate Ali?
Moving on we also find this hadith:
Zaid bin Arqam narrates:
"Allah's Messenger (peace and blessings of Allah be upon him) said
regarding 'Ali, Fatima, Hasan and Husain (Allah be pleased with them all): I am
at peace with those with whom you make peace and I am at war with those whom
you make war",
1. Sunan Ibn-I-Majah, English translation by Muhammad
Tufail Ansari, Volume 1 page 81;
2. Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767,
Tradition #1350;
3. al-Mustadrak, by al-Hakim, v3, p149
So Nasibis, answer us:
(1) Is this hadith Sahih?
(2) Does it apply to all people?
(3) What is the position of one who is at war with the Prophet, Muslim, Murtad,
Munafiq or Kaafir?

11.
The Nasibis
assault on the Sahaba and Salaf Imams

11.1
Nasibi kufr Fatwa
on the Sahaba

We read the following traditions in Sahih
al-Bukhari:
Hadith: 8.578
Narrated 'Abdullah:
The Prophet said, "I am your predecessor at the Lake-Fount".
'Abdullah added: The Prophet said, "I am your predecessor at the
Lake-Fount, and some of you will be brought in front of me till I will see them
and then they will be taken away from me and I will say, 'O Lord, my
companions!' It will be said, 'You do not know what they did after you had
left.'
Hadith: 8.584
Narrated Anas:
The Prophet said, "Some of my companions will come to me at my Lake Fount,
and after I recognise them, they will then be taken away from me, whereupon I
will say, 'My companions!' Then it will be said, 'You do not know what they
innovated (new things) in the religion after you."
(also Sahih Muslim, part 15, pp 53-54)
Hadith: 8.585
Narrated Abu Hazim from Sahl bin Sa'd:
The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount,
and whoever will pass by there, he will drink from it and whoever will drink
from it, he will never be thirsty. There will come to me some people whom I
will recognise, and they will recognise me, but a barrier will be placed
between me and them." Abu Hazim added: Nu'man bin Abi 'Aiyash, on hearing
me, said. "Did you hear this from Sahl?" I said, "Yes." He
said, " I bear witness that I heard Abu Said al-Khudri saying the same,
adding that the Prophet said: 'I will say: They are my companions. Then it will
be said to me, 'You do not know what they innovated (new things) in the
religion after you left'. I will say, 'Far removed, far removed (from mercy),
those who changed after me." Abu Huraira narrated that the Prophet said,
"On the Day of Resurrection a group of companions will come to me, but
will be driven away from the Lake-Fount, and I will say, 'O Lord (those are) my
companions!' It will be said, 'You have no knowledge as to what they innovated
after you left; they turned apostate as renegades (reverted from the true
Islam)"
Hadith: 8.587
Narrated Abu Huraira:
The Prophet said, "While I was sleeping, a group (of my followers were
brought close to me), and when I recognised them, a man (an angel) came out
from amongst (us) me and them, he said (to them), 'Come along.' I asked,
'Where?' He said, 'To the (Hell) Fire, by Allah' I asked, 'what is wrong with
them?' He said, 'They turned APOSTATE as renegades after you left.' Then
behold! (Another) group (of my followers) were brought close to me, and when I
recognised them, a man (an angel) came out from (me and them) he said (to
them); Come along.'I asked, "Where?' He said, 'To the (Hell) Fire, by
Allah.' I asked, 'What is wrong with them?' He said, 'They turned APOSTATE as
renegades after you left. So I did not see anyone of them escaping except a few
who were like camels without a shepherd."
Faced with such explicit traditions the Nasibis often try to re-define Sahaba
here, namely that the words don't refer to the Sahaba per se but in fact refer
to the Ummah as a whole throughout history (ie. that the vast bulk of the Ummah
will be in the fire). To counter this we suggest Nasibis check the Arabic it
says the words "Sahaba". We are yet to find any Arabic dictionary that states
the word Sahaba has the connotation of Ummah'.
Further proofs come from the wording of the traditions. In addition 8: 587 'They
turned APOSTATE as renegades after you left.' When you LEAVE somebody, you
do so having already BEEN WITH THEM, (i.e. he had been amongst them). The words
"after you left" clearly indicate that the group being referred to
are those who survived the Prophet (S) ie. the Sahaba. This is absolutely
logical, when a parent dies, they leave behind them their children - they have
survived their parents-they don't leave behind all their descendents until the
day of resurrection.
Moreover in tradition 8: 585 Rasulullah (s) says "There will come to me some
people whom I will RECOGNIZE" and in 8: 587 "While I was sleeping, a group
(of my followers were brought close to me), and when I RECOGNIZED them." Now
in both of these hadith our infallible Prophet (S) refers to a group "whom
I will recognise" - I can only recognise someone if I have SEEN that
person - common sense Rasulullah (s)'s surprise is because he is seeing those
who he sat with (companions) being lead into the fire.
These authentic traditions make it clear that the vast bulk of Sahaba
(1) Innovated
(2) Became Kaafir
(3) Only a few will be saved from the fire!
These are the Sahaba who are kafirs and yet the Shi'as are called kafirs for
repeating the words of the Prophet (s). If calling the Sahaba kafir makes you
one then this is the view espoused by your beloved Shaykh Bukhari.

11.2
Further Nasibi
lies against the Shi'as

Salafi Nasibi and master of false
propoganda Dr Ahmad al Afghaanee in his book "Miraaj in Iran" pages
49-50 makes this false allegation against the Shi'a:
"al Bashar al Ibraheemee whilst visiting Iraq, this Professor who is the leading
religious scholar in Algeria saw with his own eyes the book of the Shi'ite Az
Zahra' in which Umar bin Khattab (may Allah be pleased with him) is accused of
homosexuality".
It is amazing to see how this Nasibi simply expects us to acceot this as fact
without elaborating on the book. We are not told of the author of the book "Az
Zahra" (that is a very common title), rather we are just supposed to accept
that the Shi'a ascribe homosexuality to the second khalifa. This is the word of
this Nasibi that the world is supposed to accept as it has come out of his
mouth.
It would have been better for him to have steered clear of this matter for his
own Nasibi books are replete with references demonstrating that this curse has
not come from the Shi'as, rather in their texts they attribute the condition to
the very Sahaba that advocate for!

11.3
The Nasibi Fatwa
that Khalid bin Waleed's father was homosexual

In the esteemed Tafseer Ruh-al Maani,
the following is recorded:
"Imam Ahlul Sunnah al Wusi states that Shaykh ul Hadith Mufassir Qur'an Ibn
Abi Hathim "Zennam is that person who takes it in the anus, and in this verse
three individuals are referred, Hadhrath Khalid's father Waleed bin Mughira,
Khulafa Banu Marwan's grandfather Hakim bin Aas, Hadhrath Umar's maternal uncle
Abu Jahal".
Tafseer Ruh-al Maani, Chapter 29, Section "Nun wal
Kalam"
We suggest that the Nasibis look at their texts, the history of their ancestors
and the private lives of their fathers.

11.4
Nasibis Fatwa
that the Ulema of Islam are homosexual

In the authentic Tarikh Ibn Khalkaan
we read that the Imam of Ahl ul Sunna Abu Ubaydah al Timmeemee al Basri
wrote these prose:
"May Allah bless the tribe of Lut, Oh Ubaydah tell the truth
In Tarikh Hulka we read:
"Abu Ubaydah al Basri was homosexual, at the mosque where he would study
someone wrote Abu Ubaydah is the pride of the tribe of Lut. When Abu Ubaydah
saw this in the morning he asked someone to climb up on his shoulders and rub
it out. Abu Ubaydah who was old and got tired and asked how much has been
erased and what is left, the remover said just the words Lut, he said remove
this for this word has destroyed me".
Someone once wrote the above prose on a mosque as we have already mentioned the
case of Abu Ubaydah. The Nasibis are trying to expunge their texts so that the
homosexual digest filth cannot be published.

11.5
The Nasibis Fatwa
that the companions were homosexual

In the recognised Sunni text "Ahlajj
ul Amraas" by Hakeem Ajmul Khan Dehlavi, who quotes his father Hakeem
Shareef Khan stating:
"The medicine that is needed to treat anal diseases was used extensively by
the second khalifa, this medicine is prepared by grinding certain chemicals and
then preparing a solution in either vinegar or wine and is then inserted into
the anus of the patient"
Ahlajj ul Amraas page 309 by Hakeem Ajmul Khan Dehlavi
Part 8, Dialogue 14
We present this medicine to al Bashar al Ibraheemee and his fellow
Nasibis; they falsely attribute this lie to the Shi'a and yet attribute this
slander to their own second khalifa! Is this respect' for the Sahaba?
Muhammad Ma' Aalim Chisti states:
"In the Book Hashiya Aaksirai, published by Shahi Lucknawi, it is recorded
by Hakeem Maseehee and Abu Ali Sinna that some companions suffered from anal
diseases and it was a well publicised fact, their physicians told them that
there was no harm in practising anal sex because a Muslim Judge has permitted
insertion of cartridge from a roll of thread or pipes in the anus, and Aflah's
penis is akin the insertion of a cartridge. Although the book describes the act
of Aflah's sodomy, the name of the other party has not been disclosed keeping
in mind his status".
Thanzeeya al Ansab by Muhammad Ma' Aalim Chisti page 64
Chapter 1

11.6
The Nasibis Fatwa
Imam Abu Hanifa's student Abdullah bin Mubarak was homosexual

In the recognised Sunni work Muhadarat
al-udaba, the Imam of Ahlul Sunnah Raghin Isfahani writes:
"Hakim Tabaristan made Abdullah bin Mubarak a Judge, who was addicted
to the anus (Homosexual) he asked the Hakim 'Sir I need some men who can help
you" Hakim said I was aware of your need before this".
Muhadarat, page 199 by Raghib Isfahani Chapter 1 "Al hada
al Saani"
In Aqad Munzoom fi Dhike Faazil Rhum, Mu'allif Ali bin Baali
writes:
"Yahya bin Nurudin Faazil Rumi had an addiction to the anus".
By quoting these texts we are showing that Numani and his cronies don't spare
anyone from their Fatwas. In the same way they call Shi'a kafirs they record
that their beloved ancestors were homosexual.

11.7
The Nasibis have
declared Imam of Ahl'ul Sunnah Shaykh ul Islam Qadi Yahya bin Aksam a
homosexual

In the authentic Sunni work Ta'rikh
Baghdad, we read the following poem: