Answers to Questions 1-20

Bismillahi ar-Rahman ar-Raheem

Here is an introduction to the rafidhi proclamation:

Shi’a Islam in the late 1960’s, he dedicated his entire life to defending the path of truth. Author of over thirty books, the vast bulk of his works were rebuttals to Nasibi texts attacking the Shi’a, and he managed to silence many leading lights of Mu’awiya’s cause, such as Dost Muhammad Qurayshi and Qadhi Mazhar Husayn. A continual thorn in the flabby sides of the Nasibi, the inability of the Marwani Mullah’s to refute his books, led to them seeking to ban his books through Court on the grounds that they constituted ‘disrespect of the Sahaba’. Despite such efforts, he continued his mission undeterred by Nasibi hate mail and death threats. Some of his most notable books include Furu-e-Deen, wherein he presented one thousand questions for the Ahl’ul Sunnah Ulema to refute and Chodha Masalai (replies to 14 questions typically raised against the Shi’a). A great orator as well as a prolific writer thousands of people in Pakistan converted to the path of truth, through him.

Unfortunately this fact, coupled with the spectacular inability of the Nasibi to refute his books, made him a direct target, and they silenced him in the only way that followers of Mu’awiya can, by fatally shooting him in Lahore in the mid nineties. Despite this tragedy his memory lives on, his writings continue to act as a huge source of inspiration and guidance for the Shi’a, and the team have been heavily influenced by his excellent texts.

These questions form the second portion of Abdul Kareem Mushtaq’s book, Usul-e-Deen. Although we have translated this book, it was felt that these one hundred questions are best placed as a separate document under the challenge section. Whilst the Allamah had cited Urdu editions of books, we changed the text, referring to English editions, to ensure that these references can be located more easily.

May Allah (swt) reward Allamah Abdul Kareem Mushtaq for his efforts and grant him Paradise with the Imams (as). May his legacy (his books) continue to act as source of guidance for us all. May Allah (swt) also accept our intention, and bless Prophet Muhammad and his purified family.

Illahi Ameen.

The following one hundred questions are presented so that we can ascertain the position of the Ahl’ul Sunnah on these points. It should serve as an opportunity for our Ahl’ul Sunnah brethren, to assess the weight of his adopted beliefs in an impartial manner, free from the shackles of blind prejudice borne out of parental doctrines. Our assertions are that, the Ahl’ul Sunnah Ulema are unable to provide satisfactory responses to any of these questions.


And here are the responses for each question, inshaa Allaah:

Question 1: It is an established fact that all things are recognized by their name, even Allah (swt) first taught names to the father of Mankind Adam (as). Your sect also has names such as Sunni, Ahl’ ul Sunnah or Ahl’ul Sunnah wa al Jamaah. Direct us towards any such verse of the Qur’an wherein any of these names have been indicated.

Names are ascribed to an entity by which such an entity identifies itself with. Linguistically speaking, when you say “Sunni” it was derived from the Arabic word “Sunnah”. “Sunnah” is an indefinite noun not pertaining to a person but a tradition. Thus, in order to connote it as a person following the Sunnah, the Arabic term “Sunnih” was derived.

As we have established this word and its meaning, we now look into the verses in the Qur’an where Allaah addressed the Muslims to Follow the Prophet Muhammad. Of course, the word “follow” here means that we imitate his actions, speech, and worship; along with all the things he has spoken and commanded to us.

“Sunnah” means: a way, tradition, speech, actions, and everything that the Prophet Muhammad has seen that he has approved of. So a person who follows all of this, as discussed above is a “sunnih” – a follower of the Sunnah. And here are the verses where Allaah commanded us to immolate him:

  • Allah says (interpretation of the meaning): “He who obeys the Messenger has indeed obeyed Allah…” [4:80] Allah described obedience to the Prophet (peace be upon him) as being a part of obedience to Him. Then He made a connection between obedience to Him and obedience to the Prophet (peace be upon him): “O you who believe! Obey Allah and obey the Messenger…” [4:59]
  • Allah warns us not to go against the Prophet (peace be upon him), and states that whoever disobeys him will be doomed to eternal Hell. Allah says (interpretation of the meaning): “…And let those who oppose the Messenger’s commandment beware, lest some fitnah (trial, affliction, etc.) befall them or a painful torment be inflicted on them.” [24:63]
  • Allah has made obedience to His Prophet a religious duty; resisting or opposing it is a sign of hypocrisy: ”But no, by your Lord, they can have no Faith, until they make you [Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them)with full submission.” [4:65]
  • Allah commands His slaves to respond to Him and His Messenger: “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life…” [8:24]
  • Allah also commands His slaves to refer all disputes to him: “… (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger…” [4:59]
  • Allah also calls all people who accept Allah but refute the Messenger as ‘Real Kafirs’: “Verily, those who deny Allâh and His Messengers and (those who) wish to separate Allah from His Messengers (by believing in Allâh and disbelieving in His Messengers), saying: “We believe in some but reject others”: and (those who) wish to adopt a way in between. They are in truth (equally) Unbelievers; and We have prepared for Unbelievers a humiliating Punishment. To those who believe in Allah and His Messengers and make no distinction between any of the Messengers, We shall soon give their(due) rewards: for Allah is Oft-Forgiving Most Merciful.” [4:150-153]

So now how would the Shia like to respond if we ask them to prove from Quran that it is the Quran and ahlelbayt that we have to follow and not Quran and sunnah as we believe! In fact, if we have to see Quran only, than our belief is indeed the one which looks the better of the two. Thus a Muslim must be sunni or in other words,  ahle sunnah (i.e follower of the sunnah) and if a person is not sunni or ahle sunnah, he is not a Muslim according to Quran. So it is proven that it is the Quran which tells us to be sunni.

So being a sunni is what Quran requires every Muslim to be.

Question 2: If these titles cannot be located in the Qur’an could you produce this title from any hadith of the holy prophet (s)? Produce any such ‘mutawatir’ ‘marfuu’ or ‘saheeh’ narration from your books with a complete source (meaning the name of the book, version number, page number, edition etc.) wherein the names Sunni, Ahl’ul Sunnah and Ahlul Sunnah wa al Jamaah have been mentioned by the holy prophet (saww) as a sect of Islam.

Firstly, the title is a representation of a state of being. Anyone following the fiqh of Imaam Jafar is by default referred to as a “jafari” whether this person is opposed to this label or not. Likewise a person who seeks as his or her adoption the absolute imitation of the Sunnah of the prophet, by default of his state, renders him to be a “Sunni” in spite of the person who is opposed to this label or title.

Abu Dawud reported from al-’Irbaad ibn Saariyah, may Allaah be pleased with him, that “the Messenger of Allaah (peace be upon him) led us in prayer one day, then he turned to us and exhorted us strongly… (he said), ‘Pay attention to my Sunnah (way) and the way of the Rightly-guided Khaleefahs after me, adhere to it and hold fast to it.’” (Sahih Abi Dawud, Kitaab al-Sunnah).

We are obligated to follow his Sunnah. By default of the sciences of nisaab in the Arabic, an attribution to the prophetic methodology as was labeled by the Messenger of Allah (as “sunnati”) makes the one who adopts that as a methodology to be employed renders its follower a “Sunni” a demonstrative pronoun that identifies the person to the reality in which he has fulfilled, like all other names in which Allah has taught Adam.

Question 3: If these are not to be found in the hadeeth, then at least come up with an exact date, month and year of hijrah from the history of Islam when these names were adopted as your identity.

When the Islamic sects appeared, that is when:

Yahyaa bin Sa’eed al-Qattaan said, “When Sufyaan ath-Thawree came to Basrah he began to look into the affair of ar-Rabee’ bin Subaih and the people’s estimation of him. He asked them, ‘What is his madhhab?’, and they said, ‘His madhhab is but the Sunnah (huwa Sunni)’. He then asked, ‘Who is his companionship?’ and they replied, ‘The people of Qadr’ so he replied, ‘in that case he is a Qadari’.” Al-Ibaanah (2/453)

So it would appear that Sunnis have been around in plentiful ranks before Sufyan ath-Thawree, that is before 150 Hijri.

Secondly, this or these names are not something of which we “adopted” rather these names are merely the default basis of the person who does exactly what Allah told him to do, to follow the Sunnah of His messenger. I, and I’m sure every other person who believes in what I believe are more than ready to render as obsolete the term “Sunni” being ascribed to us and merely proclaim that we follow the religion of Muhammad, plain and simple. We don’t need “Sunni” or any other name, these are merely descriptions of a reality by which distinction is made between this reality, and other than it which serves to be the spirit of the ayaah that was used within the first question.

Question 4: What were you famously known as before adopting these names?

Simple: Muslims.

The sanad of our religion goes from Allah —>Jibril —> Muhammad (all three links in the chain is ahad which means the Quran, the revelation of Allah is nothing but an ahad narration, and it is certain knowledge) —> the companions—> the tabi’een —> atba tabi’ee and all the way down to our present state.

The sanad for your religion is Iblees—–>Abdul-Iblees bin Saba the munaafiq yahudi —> the party of tashi’u —> until the original shi’i madhaab morphed into a cult of muhsriks.

As we can see, the problem started when much of the deviant sects appeared and claimed to be “real Muslims” but in reality they are from the ahlul bid’ah just like the Shias. For the readers, the person who is asking these questions, his sect’s real name is Shia imamiya ithna ashariya or twelver Shia which is one of the many of the sects of Shias. The same sect also calls itself Jafri, and amongst its other names are Usooli.

A better understanding of this sect can be understood from the website of its rival Shia sect, which is akhbari.

Question 5: Why have you forsaken your previous title?

We didn’t. Allah and His messenger renders a religion other than the Islam of the prophet and his companion to be something other than Islam. Therefore we are Muslims. We cannot say the same about anyone who falls outside the fold of the Islamic methodology, apart from this , kindly let us know why you were forced to write not just one but so much more terms with your names, Shia Ithna Ashariya, Imamiya, Usooli, Jafriyah etc etc?

 Question 6: According to your sect, an introduction of any new thing to Islam constitutes bid’a, therefore to effectuate such an introduction is also a bid’a, so who was the person responsible for introducing this bid’a?

According to the religion of Allah, an introduction of anything new in the creed and worship of Islam constitutes a bid’a. That is because bid’a is of two types

1. Bid’a ash-shar’ii (which is absolutely prohibited)

2. Bid’a al-Idaaree (which is allowed except if it undermines an asl of shariah)

Putting the Qur’an down on the mushaf is a bid’a, but it is not a bida in the shariah. There is no new worship being instructed or no new concept being formulated because of the act of putting the words of Allah within a mushaf. Likewise on naming with “salafi” or “Sunni” or the likes has no bearing to the shar’i sense.

But if we are going to ask who was the responsible for introducing this bid’a; then we must look towards you – Shias, because by history, the ancestors of the Shias, the people of Kufa who started mourning on the tenth of Muharram, after deceiving Imam Hussein was the first one to introduce such act to be considered as part of worship.

Question 7: Could you provide decisive evidence with regards to the meanings of Sunni, Ahl Sunnah and Ahl’ul Sunnah wal Jamaah?

Yes, a person who followed the Sunnah; “ahlu-Sunnah” i.e. people of the Sunnah.

Question 8: Which one is the most ancient of the three titles?

Literally speaking, the “Jama’ah” as the prophet literally said in many narrations “the jama’ah”. However, when you try to identify these terms, they all refer to one subject and discourse, and that is, a person (sunnih) or a group of persons (ahlus sunnah) or group of persons and the established group (ahlus sunnah wal jama’ah) are all but one meaning and clinging to one tareeq, and that is the Sunnah of the Prophet Muhammad (sallallaahu ‘alayhi wasallam). So we ask, which one amonst the Shia,, Shia imamiyah, Shia imamiyah ithna ashariya, or twelve Shia is the most ancient one?

Question 9: Which one of the three titles do you consider the best?

All of the words or implicit realities mentioned or obviously alluded to by the prophet are the best of words. And since this is the case, this would make the following question…

Question 10: Why are the remaining two of lesser merit? Which one of those two is the least and what is the reason behind it?

Irrelevant. Now we return the favor in asking, which one amongst Shia, Shia imamiyah, Shia imamiya ithna ashariya, twelve Shia, millat-e-jafriyah or Shia imamiyah ithna ashariya usooli, or ithna ashariyah imamiyah jafriyah etc. do you consider the best?

Question 11: The title ‘Shia’ is present in the Qur’an and the hadeeth and Hardhat Ibraheem (as) has also been named a Shia. Do you accept this?

Yes, but this doesn’t prove that it is the same way that the Shias have adopted this term. Consider that Allah also named the helpers of Isa, “ansaar”, are we saying that the followers of Christ are “ansaariy”? Does that apply to the Christians today? Or Evangelicals? Or is it for those who were only during his time? So Christ’s followers were not “real Muslims” because they did not adopt the word “Shia” or “Sunnih of Isa”? That would be very absurd.

Moreover, in the Qur’an, it is said that:

“Verily among those who followed his Way was Abraham.” (37:83)

Did Ibrahim (alayhis salaam) divided his religion and formed a Political party with a different religion than the rest of the Nation? Or Was Ibrahim (alayhis salaam) at one point the only believer? Ibrahim (alayhis salaam) is a Prophet. He can be a follower of another prophet and that won’t divide anything nor will he go astray… What does that have to do with the twelve shiites?! The Party of Ali (radiyallaahu ‘anhu) was purely political, then these deviants turned it into religious differences and they isolated themselves from the rest of the Nation and allied with every single enemy of Islam.

In fact here is what Allah said:

[6:159] As for those who divide their religion and break up into Shia (sects), thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.

Allah says to Dissociate ourselves from those who divide and make Sects and Parties (Shias), Then what do they(Shia) do? They divide from the religion and Make a Shia and even call it Shia as if they never opened a Quran in their lives.

Question 12: If you do accept this, then what you do mean by ‘Millat e Ibraheem’ in your sect? And if you don’t accept this then please give us a reason as to why the word Shi’a has been used with reference to Prophet Ibraheem (as)?

Millatu-Ibraheem means the way, the Sunnah of Ibraheem, which was mainly identified by Allah Himself in that he, Ibraheem, represented the true creed of

  • Walaa wal baraa
  • Dawahtu-ilallah
  • Sabr ila ikhtibaraat
  • Ithbaat ila tawheed al-wahdaaniyya and therefore uboodiyya, wa tarku-shirk billah

So yes, we do accept these terms. However, in spite of our acceptance of them, we will still clarify the word has been used with reference to Ibraheem (alayhis salaam).

It’s quite simple. It is grammatical in nature.

The actual term “Shia” is lexically in reference to a party, or a group. In reference to Allah’s speech concerning this word, Allah likens the ‘way” of Ibraheem to the way of “Nuh” alaihi salaam. in fact, realistically speaking, all of the prophets are one in their call and are unified in identical realities, they have one religion and only one millah, and thus they are the party, “shi’a” of Allah, thus those who follow the prophets are the true Shia of Allah, and no one can be a true shi’i of Allah except one who does not seek a way other than the prophet and the “believers” as Allah said:

And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.

(سورة النساء , An-Nisa, Chapter #4, Verse #115).

Nevertheless, let us clear it all for once. The word Shia means three things: (1) sect, (2) party/group (3) follower. This word can have both positive and negative meanings as clear from the Qur’aan. The word “Shia” has been used with reference to the friends and followers of Pharaoh too, perhaps that can broaden your knowledge a bit more.

Question 13: Does opposition to the title ‘Shia’ not constitute opposition to the Qur’an and the sayings of the holy prophet (s) when this title has been related to Ali (as), Fatima (as) and the Ahlul Bayt (as)?

Please see our article “To know the Shia’a”

Firstly, your question is based on filthy deception and it is very sad to know such question is being derived.

The deception on your part is “linking” the title “Shia” as expressed by Allah in the Quran with the current pagan madhaab of the Iranians which would be no different than an ignorant Christian trying to impose validity of their religion by quoting an abrogated ayaah of the Qur’an to prove their illegitimate pagan madhaab.

Secondly.. In reality we are not opposed to the title of “Shia” we are opposed to the satanic ideological and pagan concepts and practices that stem from present day cult known as the Shi’a who are far far away from the Shia of Nuh and Ibraheem and the anbiyyah.

But, on the basis of Quran 30: 31-32, opposition to Shia is exactly what Quran wants from every Muslim. Can you disagree with that knowing that you imposed such question to us?

Question 14: If it is then what is the punishment for opposing Allah (swt) and His Messenger? If it is not, then present an explicit narration with evidence to support your position?

Since it has preceded in my last reply to the last question, that is, we are not against the term which Allah has used in the Qur’an to apply to people whose reality and affair are drastically different than your own, then the only conclusion to our stance is that we are in opposition to the pagan concepts and bid’a practices that make up the Shi’a religion, and not the millah of the anbiyyah that Allah is talking about and referring to in the Qur’an.

Since we are in agreement that opposing Allah’s judgment in a clear rejectionable manner constitutes apostasy of the highest order then combining this principle with the fact that the Messenger of Allah clearly referred to Abu Bakr as his greatest companion and the agreement of all sahaaba including Ali himself, to be the caliph of Islam after the prophet, then what does this reality make the person in opposition to this be and what should be done with a dajjal like this.

Verily, you can read in the Quran 30:31-32, that is enough to explain that Shia can be used in both positive and negative terms. Just because a cult is known as Shia, it doesn’t prove anything, the Shia word has been used for the followers of Pharaoh also, so can anyone say that they are the righteous ones? Indeed not. So just because Shia has been used for the millat-e-Ibraheem, it doesn’t prove that everyone who labels himself or is known as Shia, is the righteous one. It is very simple to understand. Nowadays, the word Shia is used for a cult, and we use this term to refer to that cult.

Question 15: The religion of Islam is established and its continual existence through every generation is a necessity. Hence, during the period of the Sahaba and the Tabe’een what titles were used?

1. Its continual existence being a necessity can only bear fruition through adaptability by the defenders of Islam from its alterers, antagonists, and opposers.

2. In the period of the sahaba, no titles were used because there was nothing that impeded in the continued existence of Islam which necessitated for the first Muslims (the companions) to use any other term other than “Muslim”.

However, in the period of the tabi’een, when the fitna that the khawaarij caused and the fitnah that your father, Abdullah bin Saba caused, they referred to those before them as “the salaf” or “as-salafu-saalih” and hence the term “salaf” and “salafi” was born out of necessity of what took place only to ensure the continued existence of Islam.

In other words, these terms were used in necessity to identify which group is from this group and which was not. Historically speaking, this was later adopted when political groups started, they were named Shia of this, Shia of that, e.g. Shia of Muawiyah (radiyallaahu ‘anhu), Shia of Ali (radiyallaahu ‘anhu) in the sense of party or group. The title that Muslims as general used for themselves was Muslims, the same way that the we call ourselves Muslims who belongs to the path of the Ahlus Sunnah wal Jama’ah under the methodology of the Salafus Saalih, this was because a certain group of people started innovations, hence they were termed ahlul bid’ah. The Shias (when became a cult with the beliefs that they have) were called originally Rafidis (literally: the rejectors, the people who rejected the normal Islamic ways and started their own ways) by the Jama’ah of their time. It was later that the term Shia became the particular title of their sect, hence there is a Shia hadith that a man comes to imam and asks, why people call us rafidhis? He answers, people have not named us Rafidhis but God himself. Refer to the scanned images below.

Question 16: Which one of these titles was the oldest? Narrate with evidence.

Muslim. Doesn’t need any evidence because it is quite accepted by all. However, if you are referring to the term Sunnih/Ahlus Sunnah/Ahlus Sunnah wal Jama’ah, then it has been provided from the previous answers. And regarding the term “salafi” or a person who follows the Salafus Saalih, then this should provide as an evidence.

The prophet himself narrated by Bukharee and Muslim who have relayed and the wording is his (i.e. Muslim’s) from the Hadeeth of ‘Aaishah, (radhiyallahu anha). Within it, Faatimah, radhiyallahu anha, said:

He – the Prophet (alaihi salatu salaam) – was speaking to me (saying),

“Jibreel would recite the Qur’aan to me once a year, and this year he recited it twice. I don’t think that he did that except that my time is near (i.e. death). You are the closest of my family to me, and what a good and blessed Salaf I am for you.”

The meaning behind it is quite clear. Faatima was being shown by her father, alaihi salatu salaam, that because he was the best salaf for her, it is most logical that she follow in his footsteps, thus her performance of this action by necessity of the Arabic language itself deems her to be a “salafi” for she is following one who preceded her, specifically speaking, her father sallalahu alaihi wa ala aalihi wa sahbihi ajma’een.

Question 17: If it is Shi’a that was in use as has been confirmed by Shah Abdul Aziz Muhaddas Dahlavi in Taufa Ithna Ashriyya, then all the Sahabah, Tabe’een and Taba Tabe’een were Shi’a. Does your hatred to a title used by these great personalities not discredit their name?

Of course, they are all Shia, and we, being the followers of their way, are also Shi’a. But how does that have any connection to the erroneous and invalid doctrinal creed that the current Shi’a have employed as mentioned in al-kafi.

No, because our hatred is not within the title if the title is appropriated to a group that best fit the mandates of servitude as mentioned by Allah, rather our hatred is within the reality and condition of today’s known “Shia” and the religion is seeks to advance for itself in opposition to Allah Azawajal.

In  short, we do not hate this title, as the word “group or party” is not something that anyone would hate, but the Shias of today are a cult, not a political group, this cult has become famous as Shias as with the passage of time, this political group started becoming a cult, with specific religious beliefs, different from Muslims – Islam, while other political parties vanished with the passage of time without becoming a cult. Thus, we don’t adopt the term “Shia” because we hate the word itself nor its meaning. We do not use this term to refer to us because there is this existence of Shia Belief which is not according to the teachings of Islam.

Question 18: With questions 17 in mind, why do you say that the Shi’s martyred Imam Husayn (as)?

Simply because he was left deceived by his own Shias (party).
Though it would be much simpler to answer this question as how the Shia scholars wrote about “Shia of Ali” as he was described.

Question 19: What is the definition of Shi’a in your sect? Mention it with a lexical reference.

Our firqa (sect) is what the prophet has called us “al-firqatun-Naajiyyah” i.e. the saved sect, the sect upon the truth, the aided group by Allah, the one upon truth. Therefore our employment of meanings and definition is based on haqq, and the basis of haqq is knowledge. Part of knowledge is Arabic language.

The use of the term by Allah Azawajal is mentioned in purely a grammatical sense, giving description to a group that fulfills the uboodiyyah of Allah in its correct manner.

The early historical period of the term refers to those who were affect by the cause of Ali, purely political in ambition, to establish that he was the rightful heir to the rule, which Ali himself was not in congruity with. However, in this stage, shi’ism was nothing more than a political entity for a political cause

The present day heresy-logical term of “Shi’a” is a term which applies those who depose the Sunnah from the routes of the companions who have not fallen into good spirits with people known as “Shi’a” and based on this, have invented a new shariah and a new Sunnah for themselves that have no basis. The entire religion as narrated by Shi’a mullahs in their hadeeth is all munqati (severed) from the prophet. Its innovated concepts is all depleted of any mutassil transmissions.

Question 20: Define Nasibi and Rafidhi in detail with lexical reference.

Nasibi are the people who had hatred towards Ali (radiyallaahu ‘anhu), and the rafidhi are the people who rejected the norms of the Muslims, and started saying things about Ali (radiyallaahu ‘anhu) which were not present in him. Ultimately, they started saying that it was Ali (radiyallaahu ‘anhu) who should have been the first Caliph.

Please Click HERE for the next 20 Questions and Answers.

Credits to al-Booriqee and Shia Cult website for the references. 

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