PROPHET MUHAMMAD'S SAHABA WERE KAAFIRS

 

First example – The Salafi belief that some of the Sahabah were adulterers and drunkards

Let us present the Salafi belief regarding the Sahaba from the pen of a revered Salafi Imam Imam Ibn Uthamin. In his book ‘Sharh al-Aqyda al-Tahawyia’ under the chapter ‘The stance of Ahlul Sunnah wal Jama’ah in relation to the Sahabah’ stated:

ولا شك أنه حصل من بعضهم سرقة وشرب خمر وقذف وزني بإحصان وزني بغير إحصان، لكن كل هذه الأشياء تكون مغمورة في جنب فضائل القوم ومحاسنهم، وبعضها أقيم فيه الحدود، فيكون كفارة‏.

“There is no doubting that some of them stole, drank alcohol, launched a charge against chaste women, performed adultery whilst being married and performed adultery whilst being single, but all these are forgivable on account of their virtues and good deeds, and some of them were punished so as to purify them.”

Comment

It is really strange to see that on the one hand the Salafies believe that the Sahaba performed all of the above cited evil deeds but then seek solace by suggesting that the punishments some of them received coupled with good deeds will render their sins forgivable, in other words ‘the slate will be wiped clean’!

Second example – The Salafi belief that some of the Sahaba were Kaafirs

Imam of Wahabi cult Muhamad bin AbdulWahab records in Risala Kashf al-Shubahat, page 33:

الله كفرهم بكلمة مع كونهم في زمن رسول الله – صلى الله عليه وسلم – ويجاهدون معه ويصلون ويزكون ويحجون ويوحدون .

“Allah declared that they were Kafir though they were living with Allah’s messenger (pbuh) and they were performing jihad with him, prayed, paid alms, fasted, performed pilgrimage, and ascribed to oneness”

Third example – Nasibi Hadith works on the kufr of the Sahaba

We read the following traditions in Sahih Bukhari:

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.’
Sahih Bukhari, Volume 8 Hadith 578

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.”
Sahih Bukhari, Volume 8 Hadith 584 (also Sahih Muslim, part 15, pp 53-54)

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)”
Sahih Bukhari, Volume 8 Hadith 585

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.”
Sahih Bukhari, Volume 8 Hadith 587

Comment

Faced with such explicit traditions the Nawasib 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 (i.e. that the vast bulk of the Ummah will be in the fire). To counter this we suggest Nawasib 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) i.e. 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 descendants 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 Kaffir
(3) Only a few will be saved from the fire!

These are the Sahaba who are kaffirs and yet the Shi’as are called kaffirs for repeating the words of the Prophet (s). If calling the Sahaba kaffir makes you one then this is the view espoused by your beloved Shaykh Bukhari.

Fourth example – The Prophet (s) cited the existence of twelve hypocrites in the shape of the Sahaba

We read in Sahih Muslim, Book 038, Number 6688:

Qais reported: I said to ‘Ammar: What is your opinion about that which you have done in case (of your siding with Hadrat ‘Ali)? Is it your personal opinion or something you got from Allah’s Messenger (may peace be upon him)? ‘Ammar said: We have got nothing from Allah’s Messenger (may peace be upon him) which people at large did not get, but Hudhaifa told me that Allah’s Apostle (may peace be upon him) had especially told him amongst his Companions, that there would be twelve hypocrites out of whom eight would not get into Paradise, until a camel would be able to pass through the needle hole. The ulcer would be itself sufficient (to kill) eight. So far as four are concerned, I do not remember what Shu’ba said about them.

Comment

Nawasib vigorously argue that there is a distinction between a Sahabi and a Munafiq. They insist that Sahaba are believers and Munafiqeen are not, that is the end of the matter. We suggest that they mull over the testimony of Ammar (ra) who said: ‘Allah’s Apostle (may peace be upon him) had especially told him amongst his Companions, that there would be twelve hypocrites’. As we can see hypocrites were placed within the same category as the Sahaba. This reference proves that not all those that sat in the midst of the Prophet (s) were true believers. They may all have been Sahaba due to their sitting in the company of the Prophet, but this included believers and hypocrites, twelve of whom the Prophet (s) made a special reference to. When the Prophet (s) refers to hypocrites as Companions what is the legal basis upon which these Nawasib assert that all the Sahaba were believers and should be afforded respect?

The fact is there existed in the midst of the Prophet (s) individuals who were prima facie Sahaba as they sat in the midst of Rasulullah (s) but their hearts were not pure they were not true believers, we for example know that Hudhayfa had the moniker “the possessor of the secret of the Prophet (s)” since he knew the identities of those hypocrites who whilst outwardly Muslims that sat in the presence of the Prophet,  tried to assassinate him upon his return from Tabuk.  People had assumed they were Sahaba, and indeed continued to so, such was the uncertainly over who these persons that Umar would revert to Hudhayfa before offering funeral prayers.  Ibn Imad al-Hanbali in his book ‘Shadraat al-Dhahab fi Akhbaar min Dhahab’ Volume 1 page 209:

 وتوفي في تلك السنة حذيفة بن اليمان العبسي صاحب السر المكنون في تمييز المنافقين ولذلك كان عمر لا يصلي على ميت حتى يصلي عليه حذيفة يحشى أن يكون من المنافقين

In that year Hudhayfa bin al-Yamaan al-Absi died, the one who had the ability to distinguish the hypocrites, which is hence why Umar would not offer his prayers over the deceased until Hudhayfa prayed over him as he was fearful that the deceased might be a hypocrite.
Shadraat al-Dhahab, Volume 1 page 209

 

Fifth example – The Salafi belief inferring that the majority of the Sahaba and Tabayeen were hypocrites and Kafirs

All Muslims are aware of the prophetic traditions according to which one that hates or fights Ali bin Abi Talib (as) is hypocrite and Kaafir. Keeping this in mind let us present the testimony of the Imam of the Salafies Ibn Tamiyah that in effect places the majority of the Sahaba and Tabayeen (who they describe as the ‘Salaf Saliheen’) were hypocrites and infidels. Ibn Tamiyah wrote:

و لم يكن كذلك علي فان كثيرا من الصحابة و التابعين كانوا يبغضونه و يسبونه و يقاتلونه

“Verily plenty of Sahaba and Tabayeen used to hate, abuse and fight against Ali.”
Minhaj al Sunnah, Volume 7, page 137-138

Comment

When the Prophet stated that a sign of hypocrisy was hatred of Imam Ali (as), why do Nawasib refuse to deem those that hated Ali (as) to be Munafiqs? If many Sahaba hated Imam Ali (as) why don’t the Ahle Sunnah disassociate themselves from these deviant individuals? On the one hand the Salafis insist on being described as Ahle Sunnah, and on the other hand they are prepared to ignore the Fatwa of the Prophet (s) against those that hare Ali (as). Rather than hate those that hate Ali (as), you will see Nawasib bring such people close to their hearts, hatred of Ali (as) is not frowned upon, on the contrary there status as Sahabi exempts them from the words of Muhammad (s), such men should not be cursed they should be praised and given the epithet (ra).

Sixth example – The Sunni belief that some of the Sahabah went astray and became Fasiq

Imam Saaduddin Taftazni records in In Sharh al Maqasid, Volume 2 page 306 Allamah:

The battles (between the Sahaba) as its recorded in history books & narrated by reliable narrators serve as proof that some companions left the right path and became Zaalim and Fasiq because they became affected by jealousy, hatred, stubbornness, a desire for power and indulgence because the companions were not infallible , nor was every individual that saw Rasulullah (s), good”.
Sharh al-Maqasid Volume 2 page 306

Seventh example – Nasibi belief that some of the Sahaba issued takfeer against one another

Imam Dhahabi stated in his book Marifat al-Ruwah, page 4:

فبعض الصحابة كفر بعضهم البعض

“Some of the Sahaba issued Takfeer against one another”

Ayesha’s dignity

 

Ayesha’s dignity

Before analysing the text let us pose the following questions to those with rational minds:

1. If two of your relatives went to your home and asked your mother about how to perform Ghusl after sex how would you react?
2. Is it not an insult to ask such a question to your mother?
3. How would you feel if your mother then provided a practical demonstration by removing her clothes and taking a bath?

With this in mind we invite you to ponder over this hadith:

Abu Salama b. ‘Abd al-Rahman reported: I along with the foster brother of ‘A’isha went to her and he asked about the bath of the Apostle (may peace be upon him) because of sexual intercourse. She called for a vessel equal to a Sa’ and she took a bath, and there was a curtain between us and her. She poured water on her head thrice and he (Abu Salama) said: The wives of the Apostle (may peace be upon him) collected hair on their heads and these lopped up to ears (and did not go beyond that).
Sahih Muslim, Book 003, Number 0626

Perhaps the Nawasib would be so kind as to answer these questions:

1. As the query was with regards to Ghusl after intercourse, could the two men not have obtained the information from one of the male companions?
2. As the matter was linked to Sexual intercourse both men must have been married – so why couldn’t they send their respective wives to ask this most delicate question?
3. Why would A’isha find it necessary to ‘take a bath’ to demonstrate the point could she not have simply relayed actions verbally with her clothes on?
4. If there was a net between them that presumable acted as purdah does this not defeat the object of A’isha removing her clothes and demonstrating how Ghusl is performed?
5. The net clearly was NOT very thick, since they were able to observe that A’isha had placed her hair over her head – they could even SEE her ears through it.
6. Is such a hadith not an insult on the dignity of Hadhrath A’isha?

Alhamdolillah we the Shi’a do NOT believe such hadith that attack the dignity of A’isha, it is unfortunate that Nawasib regard such traditions as Sahih. If those that slander A’isha are kaffir what about those that regard this hadith to be Sahih?

Ayesha was accused of adultery by the Sahaba

The Nawasib have for centuries spread propaganda that Shias accuse Ayesha of committing adultery [naudobillah] that is a blanat lie on their part. Whilst the Shia do not count Ayesha as amongst the best of the wives of the Holy Prophet (s) on account of her actions recorded in the Quran and annals of history none of have cast aspersions upon her character. It seems that the sole motive of the Nawasib in pursuing this propaganda is to hide the names of those who had actually accused Ayesha of committing adultery because those individuals happened to be Sahaba. Ibn Kathir records in Al-Bidaya wa al-Nihaya, Volume 4 page 186:

ثم خرج إلى الناس فخطبهم وتلا عليهم ما أنزل الله عزوجل من القرآن في ذلك ثم أمر بمسطح بن أثاثة وحسان بن ثابت وحمنة بنت جحش وكانوا ممن أفصح بالفاحشة فضربوا حدهم.

“Then he (prophet) went to the people and addressed and then recited what Allah revealed in Quran, then he ordered that Mastah bin Uthatha, Hasaan bin Thabit, Hamna bint Jahsh be punished because they were among those who had spread the allegation of adultery”.

Ayesha was not sure if Holy Prophet (s) would tell truth

Imam of Ahl’ul Sunnah Abdul Hamid Ghazzali records the following in his classic Ihya Ulum-id-din:

“Once there was an altercation between the Prophet and Ayesha when they found Abu Bakr as judge. Ayesha said to the Prophet: ‘You speak but don’t speak except truth’. At once Abu Bakr gave her such a slap that blood began to ooze out from her mouth. Then he said: ‘O enemy, will he speak the truth?’”.
Ihya Ulum-id-din by Imam Ghazzali, Volume 2 page 36, Chapter “The secrets of marriage” – English translation by Maulana Fazlul Karim.

Ayesha and Hafsa tried to create rift between Prophet (s) and his wife Asma by attributing a lie to Prophet (s)

We read in Tabaqat Ibn Saad:

Hamza bin Abi Usaid narrated from his father that he said: ‘Allah’s messenger got married to Asma bin al-Numan al-Jaunia. He sent me to bring her to him, then Hafsa said to Ayesha or Ayesha said to Hafsa: ‘You color her hair while I will comb her hair’. Then they both did that, then one of them said to her (Asma): ‘The prophet (pbuh) likes a woman to say to him: ‘I seek refuge in the Lord of you’. When she entered on the prophet and he (prophet) closed the door and advanced his hand to her, she said: ‘I seek refuge in the Lord of you.”
Tabaqat Ibn Saad, Volume 8 page 145

Ayesha tried to incite Prophet’s wife Malika against Him (s)

We read in Tabaqat Ibn Saad:

Abu Masher said: ‘The prophet (pbuh) got married to Malika bint Kaab, she was very beautiful, thus Ayesha went to her and said: ‘Are you not ashamed of getting married to the killer of your father?’
Tabaqat Ibn Saad, Volume 8 page 148

Ayesha and Hafsa tried to create rift between Prophet (s) and his wife Zainab by attributing a lie to Him (s)

We read in Sahih Bukhari Volume 6, Book 60, Number 434:

“Narrated ‘Aisha: Allah’s Apostle used to drink honey in the house of Zainab, the daughter of Jahsh, and would stay there with her. So Hafsa and I agreed secretly that, if he come to either of us, she would say to him. “It seems you have eaten Maghafir (a kind of bad-smelling resin), for I smell in you the smell of Maghafir,” (We did so) and he replied. “No, but I was drinking honey in the house of Zainab, the daughter of Jahsh, and I shall never take it again. I have taken an oath as to that, and you should not tell anybody about it”.

 

Shaytan can take the form of the Prophet Muhammad

 

Shaytan can take the form of the Prophet (s)

This is the filth written by Ibn Tamiyah:

 

Al-Waseelah, Page 41, By Ibn Taymiyah

“Angels cannot help the people, but Shaytan can by appearing in human form, sometimes he can take the form of Ibrahim, Esau, Prophet Muhammad, Khizr…”
Al Waseela, by Ibn Tamiyah, translated into Urdu by Ehsan Ali Zaheer page 41, (Idara Tarjamun ul Sunna – Sheeysh Muhall)

The Nawasib readily accuse others of being deceived by the devil and yet their Imam believes that the Devil can deceive the people by appearing as the Prophet (s).

The Nasibi notion that Shaytan fears Umar and not the Holy Prophet (s)

In Sahih Tirmidhi, Volume 3 page 206 Hadith 2913 we find the following episode:

“Buraida said: The Prophet returned from one of the Holy Wars. When he came back a black girl came and said ‘O Apostle of Allah! I have taken a vow that if Allah takes you back sound I shall beat this Daf in your presence with a song. The Apostle said if you have taken a vow then beat, and if not, not. Then she began to beat. Abu Bakr entered while she was beating, Thereafter Ali entered while she was beating. Usman entered while she was beating. Thereafter when Umar entered, she threw the Daf under her buttock and sat on it. The Apostle of Allah replied O Umar the Devil certainly fears you. I was sitting and she was beating, then Ali entered and she was beating. Then Usman entered and she was beating. When you entered O Omar she threw down the Daf”.

This is an alleged hadith that the Nasibis propagate to their followers. First and foremost it is haraam for a man to listen to a woman singing. The Nasibis are therefore suggesting that the Prophet (s) was indulging in a sin! Then the Nasibi would want us to believe that Hadhrat Umar was the hero of the hour who brought this activity to an end. Hadhrat Umar saved the Prophet (s) from the clutches of Shaytan – he had been taken in by the activity, as were Hadhrat Abu Bakr and Hadhrat Ali. There is no other interpretation possible the words of the Prophet “Only Shaytan is afraid of you” proves that Hadhrat Umar’s rank is above that of the Prophet (s). Perhaps those that allege we view Imam Ali as better in rank than the Prophet (s) should stroke their long beards and ponder over this matter! Shaytan fear Hadhrat Umar – not the Holy Prophet (s)! What utter nonsense! But then Nasibi ideology is nonsense. They proudly relay flaws in the Prophet (s)’s character citing books – joyfully recollecting the filthy fabricated traditions that we have cited earlier. The Nawasib don’t even flinch when they narrate these fairy tales – the fact that this is the type of filth can only best be described, as ammunition for Christian Missionaries does not bother them in the slightest! Highlighting the Prophet (s) alleged wrongs are tolerated and permissible, but to highlight flaws in the companions can never be tolerated – and makes you a kaffir! The Nawasib have more respect for the companions than they do the Holy Prophet (s) hence an even more absurd fatwa?

Prophet (s)'s parents were Kaffir

 

Prophet (s)'s parents were Kaffir 

For this section we have referred to a number of authentic Sunni works.

 

Sharh Fiqah Al-Akbar, Page 130, By Mulla Ali Qari

Sahih al Muslim page 360, Volume 1 Kitab “Janaiz”
Sunan Ibn Majah, Bab Majah fi ziyarata kubul mushrikeen
Sunan Nasai, page 9 Chapter 4 “Ziyarathul Kaboor”
Sunan Abu Daud, Volume 3 page 218 “Kitab al Janaiz”
Sunan al Kubra, page 76 Bab “Ziyarthul Kaboor”
Mishkat Sharif Volume 1, page 139 Bab “Ziyarathul Kaboor”
Musnad Abi Awana Volume 1 page 99
Musnad Abi Hanifa page 105
Musnad Imam Ahmad and Abdullah bin Masud, page 297 Volume 5
Sharra Fiqa Akbar by Mullah Ali Qari page 128
Kitab Fatawi, Maulana Abdul Hai page 84
Kitab Tafsir ibn Kathir page 394, commentary on the verse Tauba Chapter 6
Tafsir Khazain page 129 verse Tauba verse 115
Tafsir Kabir by Fakhradin Radhi page 315 Chapter 6 Surah “Shaurah”
Tafsir Rul al Maani page 11 Surah Tauba verse 115
Tafsir Ghraib ul Qur’an page 30 Chapter 5 Ayat 115
Tafsir Mazzari page 306 Chapter 4
Tafsir Durre Manthur page 184 Chapter 3 verse Tauba
Nawawi Sharah Muslim, page 214, Chapter 1
Kitab Murqat Sharra Mishkat, page 113 Chapter 4 “al Kaboor”
Tafsir Fattah al Qadeer page 392, Chapter 3 Surah Tauba verse 151
Tarikh Khamees page 230 Chapter 1 Dhikr Aaya al Buya
Muradhij ul Nubuwwa Section 3 Chapter 4, Part 21 page 179
Sirat ul Halabiyya, page 82 Chapter 1 “Wafat walida a Nabi”
Siratun Nabawiyya page 239, Chapter 1 “Lum yuziu Islam abwiyya”
Al Bidayah wa al Nihaya page 281, Volume 4 “Raza al Nabi”
Sharah Al Fiqah’al Akbar, page 130

These Nawasib are in fact swearing at the Prophet (s) because to swear at his parents is tantamount to swearing at him. The greatest insult that one can hurl at a fellow Muslim is to accuse his parents of apostasy. There is no doubt that if such a comment were made to the Nasibi on the street he would react violently. The reaction if of course natural, it is a personal attack, for an insult on them is in turn an insult on him – and the violent reaction is so as to defend their honor as well as his own. This is how they would react if this allegation was aimed at them – and yet these same Nawasib have no shame whatsoever in declaring that the Prophet’s parents were kaffir. What explanation will they provide to for uttering such obscenity on the Day of Judgement?

According the Nawasib, if someone disrespects the Prophet’s Sahaba he’s a kaffir, what fatwa should we pass on those that have issued takfir against the parents of Rasulullah?

Imam Ibn Tamiyah writes the following from his cursed hands:

 

Iqtadha Al-Sirat Al-Mustaqeem, Page 401, By Mohammad Hamid Al-Fiqi

“The Prophet’s parents are in hell and he was forbidden from asking for their forgiveness”.
Ikhthaza us Sirat ul Mustaqim by Ibn Tamiyah, page 401 (Arabic)
Ikhthaza us Siratul Mustaqim, by Ibn Tamiyah, Urdu translation by M. Hamid Fakeeh page 401

Imam Fakhruddin Razi records in his Tafseer:

واعلم أن الرافضة ذهبوا إلى أن آباء النبي صلى الله عليه وسلم كانوا مؤمنين وتمسكوا في ذلك بهذه الآية وبالخبر

‘You have to know that the Rafidha (Shias) believe that the forefathers of the prophet (pbuh) were believers and they have used this verse and tradition to prove the same’

He also records:

وأما أصحابنا فقد زعموا أن والد رسول الله كان كافراً

“Our scholars claim that the father of Allah’s messenger was disbeliever”

How can the poor Shi’a survive from takfir when the parents of our beloved Prophet (s) are not even protected from such blasphemy?

Prophets lineage

The Sunni scholar Imam Ibn Qutaybah in Al-Maarif on page 20 writes:

وأما كنانة فهو كنانة بن خزيمة وكان خلف على امرأة أبيه بعده وهي بره بنت مر أخت تميم بن مر فولدت لكنانة النضر بن كنانة

“Kannanah was the son of Khuzayma and he married his father’s wife, her name was Barra bint Murr the sister of Tamim bin Murr, their son Nazar was born from them”.

Rasulullah comes from the lineage of Nazar. Ibn Qutaybah is a renowned adherent of the Sahaba, and yet a clear blasphemer. These people accuse the Shi’a of disrespecting the Sahaba our answer is clear, what of Nasibi / Wahabis who accuse the Prophet’s lineage of incest?

Shi’a belief about the Prophet (s)’s parents

The Shia book Usool al-Kafi records the following:

“Imam Ja’far (as) said the Prophet (s) said that Gabriel came to him and said, “Oh beloved of God, Allah showers his blessings on you. The fire of hell has been made haram on your male lineage from whence came your light and that womb that carried you and that lap from which you was raised. Male lineage means your father Abdullah and his ancestors and womb is that of your mother Aminah and lap refers to that of your Uncle Abu Talib”
Usool al Kafi, Volume 2 page 336 Tradition 21

The Nawasib believe that the Prophet (s)’s parents were kaffir we believe that they were momin and are in heaven.

Nasibi attack on Rasulullah (s)’s knowledge

Deobandi Nasibi Maulana Ashraf Ali Thanvi commenting on Rasulullah’s knowledge of the unseen states:

“The knowledge of the unseen that was possessed by Rasulullah (s) is nothing special it is just like that possessed by madmen and animals”
Hifzul Iman, by Maulana Ashraf Ali Thavi page 8

With comments such as these one wonders why the Muslims were so outraged by the comments of Salman Rushdie. Here we have a Deobandi scholar equating Rasulullah’s Ilm ai Ghayb to animals and lunatics. Had a Christian missionary written this it would not have been as bad, after all they don’t believe in Rasulullah’s Prophethood and will hence seek to play down any of the miracles he possessed. Unusually we are here presented by a Deobandi Mullah seeking to cast doubts on Rasulullah’s knowledge of the unseen in effect suggesting that it means nothing. Perhaps the Deobandis could elaborate and tell us how many mad men and animals had foretold future events such as wars, famine and the coming of Imam Mahdi (as).

 

Nasibi belief that the Prophet (s) incorrectly predicted the Day of Judgment

We read in Musnad Ahmed:

It is narrated from Anas that once a nomad came and asked the Prophet of Allah (s) about Qaymah (the Day of Judgment). The Prophet (s) asked: ‘What preparations have you made for Qayamah?. He replied: ‘Nothing but I love Allah and his Apostle’. The Prophet (s) said: ‘each person that you loved shall be with you’. Anas narrates that in the meantime, a slave passed by. The Prophet (s) said: ‘If he has life then he will not be able to reach his old age until Qayamah takes place”
Musnad Ahmed, Volume 20 pages 441-442 Hadith 13224

 

Prophet MUHAMMAD had his eye on someone else’s wife

 

Holy Prophet (s) had his eye on someone else’s wife

Imam Shawkani records in Tafsir Fatah al-Qadir, Volume 4 page 404:

قال القرطبي : وقد اختلف في تأويل هذه الآية فذهب قتادة وابن زيد وجماعة من المفسرين منهم ابن جرير الطبري وغيره إلى أن النبي صلى الله عليه و سلم وقع منه استحسان لزينب بنت جحش وهي في عصمة زيد وكان حريصا على أن يطلقها زيد فيتزوجها هو ثم إن زيدا لما أخبره بأنه يريد فراقها ويشكو منها غلظة قول وعصيان أمر وأذى باللسان وتعظما بالشرف قال له : اتق الله فيما تقول عنها وأمسك عليك زوجك وهو يخفي الحرص على طلاق زيد إياها

Al-Qurtubi said: ‘There is disagreement about the interpretation of this verse, Qutada, ibn Zaid and a group of scholars such as Ibn Jarir al-Tabari and others believed that the prophet (s) liked Zaynab bint Jahash while she was wife of Zaid and He (s) was wishful that Zaid divorce her and then He (s) gets married to her.’ And when Zaid made a complain of her to Him (s) and told Him (s) that he wanted to divorce her, He (s) said to him: ‘Keep thy wife to thyself, and fear Allah’ while He (s) was hiding His desire that she gets divorced by Zaid.

Prophetic Hadith should be rubbed with pig’s tale

 

Prophetic Hadith should be rubbed with pig’s tale 

Let us cite the golden statement of Imam of Deobandies Abu Hanifa from Tarikh Baghdad, Volume 13 page 401:

حدثني أبو إسحاق الفزاري قال كنت آتي أبا حنيفة أسأله عن الشيء من أمر الغزو فسألته عن مسألة فأجاب فيها فقلت له إنه يروي فيها عن النبي صلى الله عليه و سلم كذا وكذا قال دعنا من هذا قال وسألته يوما آخر عن مسألة قال فأجاب فيها قال فقلت له إن هذا يروى عن النبي صلى الله عليه و سلم فيه كذا وكذا فقال حك هذا بذنب خنزير

Abu Isehaq al-Farazi said: I used to ask Abu Hanifa about battles issues, I asked him some thing and he answered it, then I said to him: ‘But such and such thing has been narrated from the prophet (pbuh)’. He replied: ‘Leave it’. Another day I asked about other issue and he answered it. Then I said to him: ‘But such and such thing has been narrated from the prophet (pbuh)’. He replied: ‘Rub it with pig's tail’.

Nasibi belief that Holy Prophet consumed alcohol

 

Nasibi belief that Holy Prophet consumed alcohol 

Imam Tabarani records the following episode:

Abdullah bin Busr said: ‘Once Allah's messenger came to us riding on a mule, then Allah's messenger and his companions entered on us, hence my mother stood up and put a cloak on the mat for Allah's messenger, she put it specially for him, when Allah's messenger sat on it, my father Busr provided him dates to eat, then he ordered my mother to cook Jashish for them’. Abdullah said: ‘I was serving between my mother and father, my father was serving Allah's messenger and his companions. When my mother cooked the Jashish, I brought it to them and put it front of them and they ate it. Then he provided them Fadikh and Allah's messenger drank it and provide it to those who where sitting on his right side till the cup get empty, then I purred the cup again and brought it to Allah's messenger…’
Al-Muajam al-Kabir, Volume 2 page 14 Tradition 1177

Comment

If there is any ambiguity on the meaning of Fadikh then allow us to present the following tradition from Sahih Bukhari, Volume 6, Book 60, Number 141 which will clear all the doubts pertaining to the meaning of Fadikh:

Narrated Anas bin Malik:
We had no alcoholic drink except that which was produced from dates and which you call Fadikh. While I was standing offering drinks to Abu Talh and so-and-so and so-and-so, a man cam and said, "Has the news reached you? They said, "What is that?" He said. "Alcoholic drinks have been prohibited. They said, "Spill (the contents of these pots, O Anas! "Then they neither asked about it (alcoholic drinks) nor returned it after the news from that man.

Prophet (s) was busy in intercourse even in the moments preceding his death

 

Prophet (s) was busy in intercourse even in the moments preceding his death 

We read in Sahih Bukhari, Volume 7, Book 62, Number 144:

Narrated 'Aisha:
that during his fatal ailment, Allah's Apostle, used to ask his wives, "Where shall I stay tomorrow? Where shall I stay tomorrow?" He was looking forward to Aisha's turn. So all his wives allowed him to stay where he wished, and he stayed at 'Aisha's house till he died there. 'Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva.

Comment

We appeal to justice, does one engage in passionate kissing when one is on his death bed? Clearly this reference should provide some form of directions for Salafi women with dying husbands, namely if they are dying in slow agony they should immediately engage with their spouses with a bout of passionate French kissing, and death will come iin a less painful manner. If a dying Salafi man has two wives then it is essential that they take turns engaging his with passionate kissing, that way his death will be less painful and the Sunnah of the Prophet (s) will be implemented in the process.

Nasibi belief that Holy Prophet (s) tried to flirt with his wife in front of strangers (Naudobillah)

Imam Ibn Athir records in Usud al-Ghaba, Volume 1 page 56:

عن أسيد بن أبي أسيد أن رسول الله صلى الله عليه و سلم تزوج امرأة من بلجون فبعثني فجئتها فأنزلتها بالشعب في أجم ثم أتيت رسول الله صلى الله عليه و سلم فقلت : يا رسول الله جئتك بأهلك قال : فأتاها فأهوى إليها ليقبلها فقالت : أعوذ بالله منك

Usaid bin Abi Usaid said: 'Allah's messenger got married to a woman from Bani Joun (tribe), hence he sent me to bring her to him, then I arrived with her to Shu'ab in Ajum, then I went to Allah's messenger (pbuh) and said to him:' Oh Allah's messenger, I have brought your wife for you'. Then he (prophet) went to her and bowed to kiss her but she said: 'I seek refuge in the Lord of you'

Prophet Muhammad missed Fajr prayers during Ramadan due to sexual intercourse

 

Prophet (s) missed Fajr prayers during Ramadan due to sexual intercourse

We read  in Sahih Bukhari Volume 3, Book 31, Number 152:

Narrated 'Aisha:
(At times) in Ramadan the Prophet used to take a bath in the morning not because of a wet dream and would continue his fast.

Shawkani in Nail al-Awtar, v4, 291 similarly informs us

وعن عائشة وأم سلمة أن النبي صلى الله عليهوآله وسلم كان يصبح جنبا من جماع غير احتلام ثم يصوم في رمضان

"From Ayesha and Um Salama that the Prophet (s) used to wake up junub (impure) due to sexual intercourse, not account of a wet dream and would  continue fasting in Ramadhan".

Ramadhan is that wherein the believer tries his utmost to partake in as many practices as possible so as to acquire the blessings of Allah (swt) such as lengthy prayers, praying tahajjud salat etc yet according to the testimony of Ayesha there were occasions in Ramadhan when the Prophet (s) would copulate with his wives and thereafter go to sleep in that impure state, thus completely missing tahajjid prayers and worse the obligatory Fajr prayers!   We appeal to justice is this tradition not mocking the esteemed position of the Prophet (s)?  A Prophet (s) whose night prayers were so excessive that Allah (swt) revealed Surah Muzammil stating  "Stand vigil, perform prayer, through the night, except a little" - but according to the testimony of Ayesha the Prophet would on occasions in Ramadan not read tahajjud, neigh not even the obligatory Fajr, due to sexual intercourse during the preceding night.

This tradition should give hope to those high libido Nawasib who focus their efforts on lengthy night vigils during the nights of Ramdhan wherein they will recite the Quran, and stay up for tahajjud that all this can be put aside in the pursuit of sexual pleasure.  Such fortunate souls can happily return home after reading the bidah of tarawi, and thereafter return homes to their would sleep with them and stay in this defiled stayed until the morning without the need to read Fajr Salat, there should be no shame in missing this obligatory prayer during salat since one is merely acting in pursuance to the Sunnah of the Seal of all Prophets (s), why should they feel ashamed, when they are insistent on replicating each minutiae aspect of the life of the Porptet (s) down to his (s) taking the time to use of miswak, they should likewise implement the Sunnah of missing Fajr Salat during Ramadhan with the same fervour.

Prophet (s) prioritized searching for a necklace over Salat

 

 Prophet (s) prioritized searching for a necklace over Salat

We read in Sahih Bukhari, Book of Tayamum Volume 1, Book 7, Number 330:

Narrated ‘Aisha:
(the wife of the Prophet) We set out with Allahs Apostle on one of his journeys till we reached Al-Baida’ or Dhatul-Jaish, a necklace of mine was broken (and lost). Allah’s Apostle stayed there to search for it, and so did the people along with him. There was no water at that place, so the people went to Abu- Bakr As-Siddiq and said, “Don’t you see what ‘Aisha has done? She has made Allah’s Apostle and the people stay where there is no water and they have no water with them.” Abu Bakr came while Allah’s Apostle was sleeping with his head on my thigh, He said, to me: “You have detained Allah’s Apostle and the people where there is no water and they have no water with them.

So he admonished me and said what Allah wished him to say and hit me on my flank with his hand. Nothing prevented me from moving (because of pain) but the position of Allah’s Apostle on my thigh. Allah’s Apostle got up when dawn broke and there was no water. So Allah revealed the Divine Verses of Tayammum. So they all performed Tayammum. Usaid bin Hudair said, “O the family of Abu Bakr! This is not the first blessing of yours.” Then the camel on which I was riding was caused to move from its place and the necklace was found beneath it.

Comment

No decent person could believe that the Prophet (s) would treat Salat so lightly! Is it believe that the Prophet (s) would stop the Sahaba at such an obscure place, with no water, and then order the Sahaba to locate the necklace of his wife! Whilst a search goes on he in the absence of water, Fajr time commences and Rasulullah (s) is fast asleep on Ayesha’s lap. The ordinary believer knows how important it is to read Salat on time, yet the Seal of all Prophets (s) who stressed this importance, happily sleeps through the dawn prayer time, using his wife’s lap as a cushion, whilst his followers rather than [ray are scurrying around in the desert looking for missing jewellery!