Shia Say Sixth Imam Committed Adultery!

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ 

In the Name of Allah, the Rahman, the Merciful

الصلاة والسلام عليك يا سيدي يا رسول الله

Twelver Shiites believe the Twelve Imams are infallible—incapable of committing any sin or error. Yet, according to their own literature, Imam Ja’far al-Sadiq committed adultery with the slave-girl of his wife, Umm Isma’il.

In Twelver Shiism, having sex with the slave-girl of one’s wife without her permission is considered adultery. Hence, in the compendium known as Wasa’il al-Shi’ah, compiled by the famous Shiite scholar, al-Hurr al-Amili, under the chapter heading:

باب أن من زنى بجارية زوجته فعليه الرجم مع الاحصان وكذا لو زنى بكافرة وكذا لو وطأ أمته بعدما زوجها

“The One Who Commits Zina With His Wife’s Slave Girl, Upon Him Is The Hadd Of Stoning If He Is Muhsan, And Likewise If He Does Zina With A Non-Muslim Woman, And Likewise If He Has Intercourse With His Own Slave Girl After Having Her Married Off”

there is the following narration:

عن زكريا بن آدم قال سألت الرضا عليه السلام عن رجل وطأ جارية امرأته ولم تهبها له قال هو زان عليه الرجم

From Zakariyya bin Adam, who said: I asked al-Rida, peace be upon him, about a man who had intercourse with his wife’s slave girl without her having gifted her to him. He said: “He is an adulterer, upon him is stoning.” (Wasa’il al-Shi’ah; v.28, pp.79-80)

Now that we have established that it is considered adultery for a man to have intercourse with his wife’s slave-girl without her permission or her having gifted her to him, let us read an incident involving the Sixth Imam, Ja’far al-Sadiq, in a Shiite Hadith:

روى ذلك الحسين بن سعيد عن النضر عن هشام بن سالم عن محمد بن مسلم قال دخلت على أبي عبد الله عليه‌السلام فسطاطه وهو يكلم امرأة فأبطأت عليه فقال ادنه هذه أم إسماعيل جاءت وأنا ازعم ان هذا المكان الذي احبط الله فيه حجها عام أول كنت أردت الاحرام فقلت ضعوا لي الماء في الخبأ فذهبت الجارية بالماء فوضعته فاستخففتها فأصبت منها فقلت اغسلي رأسك وامسحيه مسحا شديدا لا تعلم به مولاتك فإذا أردت الاحرام فاغسلي جسدك ولا تغسلي رأسك فتستريب مولاتك فدخلت فسطاط مولاتها فذهبت تتناول شيئا فمست مولاتها رأسها فإذا لزوجة الماء فحلقت رأسها وضربتها فقلت : لها هذا المكان الذي احبط الله فيه حجك

This was narrated by al-Husayn bin Sa’id, on the authority of al-Nadr, on the authority of Hisham bin Salim, on the authority of Muhammad bin Muslim, who said: I entered upon Abu Abd Allah peace be upon him in his tent while he was speaking to a woman. She was delayed in approaching him, so he said: “Come closer. This is Umm Isma’il. She has come, and I believe that this is the place where Allah nullified her Hajj. Last year, I intended to enter into the state of Ihram, so I said, ‘Put water in the tent for me.’ The servant girl took the water and put it down, and I took advantage of her and had relations with her. I said, ‘Wash your head and wipe it thoroughly so that your mistress does not notice. When you intend to enter into the state of Ihram, wash your body but do not wash your head, lest your mistress become suspicious.’ She entered her mistress’s tent and went to get something. Her mistress touched her head and found wetness, so she shaved her head and struck her. I said to her, ‘This is the place where Allah nullified your Hajj.’” (al-Istibsar, v.1, p.72)

This narration is shocking and disturbing, for according to it the Sixth Imam had intercourse with the slave-girl of his wife, Umm Isma’il, behind her back and then instructed the slave-girl to dry her head properly after taking the required ritual bath for purification after intercourse, so that his wife would not suspect that she had intercourse with him!

But as it turns out, Umm Isma’il determined that her slave-girl had taken the ritual bath required after intercourse for purification after sensing some moisture upon her head, and flew into a rage, by beating the slave-girl and shaving her head!

Jesus Buried Next to Prophet Muhammad ﷺ

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ 

In the Name of Allah, the Rahman, the Merciful

الصلاة والسلام عليك يا سيدي يا رسول الله

Believing Muslims eagerly await the second coming of the Messiah Jesus, peace be upon him, and know that as a mortal man he too shall pass away. According to the Hadith, the Messiah Jesus shall be buried next to the Holy Prophet Muhammad, peace be upon him, in Medina.

Hence, the eminent companion, Abdullah bin Salam, may Allah be pleased with him, said:

مَكْتُوبٌ فِي التَّوْرَاةِ صِفَةُ مُحَمَّدٍ وَعِيسَى ابْنِ مَرْيَمَ يُدْفَنُ مَعَهُ

“The description of Muhammad is written in the Torah, and Jesus son of Mary will be buried with him.”

Commenting on this, the narrator Abu Mawdud, Abd al-Aziz bin Abi Sulayman al-Hudhali, says:

وَقَدْ بَقِيَ فِي الْبَيْتِ مَوْضِعُ قَبْرٍ

“And there remains in the house space for a grave” (Jami al-Tirmidhi, #3617)

Darus Salam, in collaboration with Zubair Ali Zai, graded this narration hasan (sound):

So presently, the blessed garden in which the Prophet Muhammad, peace be upon him, is buried, which was the chamber of his wife Aishah, may Allah be pleased with her, contains three occupied graves and just enough space for a fourth grave which is where the Messiah shall be buried.

According to a weak Hadith, the Prophet, peace be upon him, is reported to have said:

يَنْزِلُ عِيسَى بن مَرْيَمَ إِلَى الْأَرْضِ فَيَتَزَوَّجُ وَيُولَدُ لَهُ وَيَمْكُثُ خَمْسًا وَأَرْبَعِينَ سَنَةً ثُمَّ يَمُوتُ فَيُدْفَنُ مَعِي فِي قَبْرِي فأقوم أَنا وَعِيسَى بن مَرْيَمَ فِي قَبْرٍ وَاحِدٍ بَيْنَ أَبَى بَكْرٍ وَعُمَرَ

“Jesus, son of Mary, will descend to Earth, marry, have children, and live for forty-five years. Then he will die and be buried with me in my grave. So I and Jesus son of Mary will rise from a single grave between Abu Bakr and Umar.” (Mishkat al-Masabih; Kitab al-Fitan, #5508)

Qadianis, who deny the physical and literal second coming of the Messiah Jesus, object to this Hadith, saying that it necessitates the exhuming of the Prophet Muhammad’s grave in order to bury Jesus with him. Such an exhumation would obviously be sacrilegious. 

They argue that the wording of the Hadith “buried with me in my grave” can only mean that Jesus will be buried in the personal grave of the Prophet Muhammad and not buried in a grave next to his grave.

However, such an interpretation of the Hadith is wrong. The term grave does not encompass merely the area in which the body is buried but would also include the area in its immediate vicinity.

Hence, Allah says:

وَلَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّلَا تَقُمۡ عَلٰی قَبۡرِہٖ

And pray not over any of them who dies, ever, nor stand upon his grave

(Surah 9, Ayah 84)

This blessed Ayah was revealed concerning the chief of the hypocrites, Ibn Ubayy. The implication is that while it is forbidden to stand upon the grave of an unbeliever or a hypocrite in order to pray for his or her forgiveness, the inverse is that it desirable to do so in the case of a Believer.

However, the literal translation of the Ayah is “nor stand on his grave”. Yet, the Prophet peace be upon him would not have stood directly upon the grave under which the corpse was buried, but here to “stand on his grave” would mean to stand next to the grave. It is in fact forbidden in the Shari’ah to stand or sit directly upon any grave.

Vision of Shia in Form of Pigs

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ 

In the Name of Allah, the Rahman, the Merciful

الصلاة والسلام عليك يا سيدي يا رسول الله

Shaykh Akbar, Ibn Arabi, may Allah have mercy on him, was an incredible Sunni mystic. He had many visions and was granted deep insight by Allah into the metaphysical reality. He relays his encounter with another saintly mystic who would see the Rafidis and Shiites in the form of swine:

ومنهم رضي اللّه عنهم الرجبيون وهم أربعون نفساً في كل زمان لا يزيدون ولا ينقصون وهم رجال حالهم القيام بعظمة اللّه وهم من الأفراد وهم أرباب القول الثقيل من قوله تعالى إِنّا سَنُلْقي عَلَيْكَ قَوْلاً ثَقيلا لقيت واحداً منهم بدنيسير من ديار بكر ما رأيت منهم غيره وكان هذا الذي رأيته قد أبقى عليه كشف الروافض من أهل الشيعة سائر السنة فكان يراهم خنازير فيأتي الرجل المستور الذي لا يعرف منه هذا المذهب قطّ وهو في نفسه مؤمن به يدين به ربّه فإذا مرّ عليه يراه في صورة خنزير فيستدعيه ويقول له تب إلى اللّه فإنّك شيعي رافضي فيبقى الآخر متعجّباً من ذلك فإن تاب وصدق في توبته رآه إنساناً وإن قال له بلسانه تبت وهو يضمر مذهبه لا يزال يراه خنزيراً فيقول له كذبت في قولك تبت وإذا صدق يقول له صدقت فيعرف ذلك الرجل صدقه في كشفه فيرجع عن مذهبه ذلك الرافضي ولقد جرى لهذا مثل هذا مع رجلين عاقلين من أهل العدالة من الشافعية ما عرف منهما قطّ التشيع ولم يكونوا من بيت التشيع أداهما إليه نظرهما وكانا متمكنين من عقولهما فلم يظهرا ذلك وأصرّا عليه بينهما وبين اللّه فكانا يعتقدان السوء في أبي بكر وعمر ويتغالون في علي فلمّا مرّا به ودخلا عليه أمر بإخراجهما من عنده فإن اللّه كشف له عن بواطنهما في صورة خنازير وهي العلامة التي جعل اللّه له في أهل هذا المذهب وكانا قد علما من نفوسهما أنّ أحداً من أهل الأرض ما اطلع على حالهما وكانا شاهدين عدلين مشهورين بالسنة فقالا له في ذلك فقال أراكما خنزيرين وهي علامة بيني وبين اللّه فيمن كان مذهبه هذا فأضمرا التوبة في نفوسهما فقال لهما إنكما الساعة قد رجعتما عن ذلك المذهب فإنّي أراكما إنسانين فتعجّبا من ذلك وتابا إلى اللّه

Among them, may Allah be pleased with them, are the Rajabiyyun, forty individuals in every era, neither more nor less. They are men whose state is to uphold the greatness of Allah. They are unique, and they are the masters of the weighty word, as Allah the Exalted says: “Indeed, We will cast upon you a weighty word.” 

I met one of them in Dunaysir in Diyar Bakr, and I saw no other like him. This man I met had been left behind by the exposure of the Rafidis among the Shiites, who had disguised themselves amidst the rest of the Sunnis, so he saw them as pigs. A man who was not known to adhere to this doctrine, but who inwardly believed in it and worshipped his Lord, would come to him and he would see him in the form of a pig. He would call him and say, “Repent to Allah, for you are a Rafidi Shiite.” The other man would remain astonished by this. If he repented sincerely, he would see him as a human being. But if he said with his tongue, “I repent,” while secretly holding his beliefs, he would still see him as a pig and say to him, “You lied when you said you repented.” If he was truthful, he would say to him, “You are right,” and that man would recognize the truth of his revelation, and that Shiite would then abandon his Shiite beliefs.

A similar incident occurred with two wise and just men from the Shafi’i school of thought. They were never known to be Shiites, nor were they from a Shiite family. Their intellect led them to Shiism, and they were both sound of mind. They did not reveal their beliefs but kept them to themselves, between themselves and Allah. They held negative views of Abu Bakr and Umar and held excessive views of Ali. When they passed by him and entered his presence, he ordered them to leave, for Allah had revealed their inner beliefs to him in the form of pigs—a sign Allah had placed for those who adhere to this school of thought. They knew that no one on Earth had discovered their true nature, and they were both just and well-known Sunni witnesses. They spoke to him about this, and he said, “I see you as pigs. This is a sign between me and Allah concerning those who hold this belief.” They secretly intended to repent, so he said to them, “You have now turned away from that doctrine, for I see you as two humans.” They were astonished by this and repented to Allah. (al-Futuhat al-Makkiyyah, v.2, p.8)

Day the Shin is Unveiled (68:42) Interpretation of Ibn Abbas

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ 

In the Name of Allah, the Rahman, the Merciful

الصلاة والسلام عليك يا سيدي يا رسول الله

Allah, holy and exalted is He, says:

یَوۡمَ یُکۡشَفُ عَنۡ سَاقٍ وَّیُدۡعَوۡنَ اِلَی السُّجُوۡدِ فَلَا یَسۡتَطِیۡعُوۡنَ 

The Day the Shin is laid bare; they will be called to prostrate but will be incapable to do so

(Surah 68, Ayah 42)

Based on this Ayah, some Muslims believe Allah literally has a shin. But the superior interpretation of its meaning is reported from the Salaf, including the Prophet’s Companion Ibn Abbas, may Allah be pleased with him and his father.

He interpreted it to mean an expression of the severity of the Day of Resurrection, and not a literal shin attributed to God. Hence, the great Mufassir, Ibn Jarir at-Tabari, says:

جَمَاعَةٌ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ مِنْ أَهْلِ التَّأْوِيلِ  يَبْدُو عَنْ أَمْرٍ شَدِيدٍ

“A group from the Sahabah and Tabi’in, from the Ahl it-Ta’wil (people of interpretation) interpreted it as a severe matter” (Tafsir at-Tabari, v.23, p.186)

He then brings forth several narrations from Ibn Abbas, may Allah be pleased with him and his father, to that effect:

هُوَ يَوْمُ حَرْبٍ وَشِدَّةٍ

“It is a Day of war and severity”

عَنْ أَمْرٍ عَظِيمٍ كَقَوْلِ الشَّاعِرِ

وَقَامَتِ الْحَرْبُ بِنَا عَلَى سَاقِ

“An immense matter, as the poet said: ‘And the war was established upon a Saq (shin)’”

يُكْشَفُ عَنْ أَمْرٍ عَظِيمٍ

“Unveiling of an immense matter”

هُوَ الْأَمْرُ الشَّدِيدُ الْمُفْظِعُ مِنَ الْهَوْلِ يَوْمَ الْقِيَامَةِ

“It is a severe and terrifying matter of terror on the Day of Resurrection”

هِيَ أَشَدُّ سَاعَةٍ فِي يَوْمِ الْقِيَامَةِ

“It is the severe hour in the Day of Resurrection” (ibid, pp.187-188)

Whoever Saved a Soul As Though Saved All Mankind (5:32)

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ 

In the Name of Allah, the Rahman, the Merciful

الصلاة والسلام عليك يا سيدي يا رسول الله

In a previous article, I argued that Muslims should not dismiss the Talmud. Indeed, it preserves many original divine revelations and inspirations that may not otherwise appear in the ancient, written Scriptures.

Islam totally rejects the Sola Scriptura doctrine, associated with Protestantism and heresies like the “Quran-only” movement. Some Muslims object to the Talmud and characterize it as a fabricated and even satanic text. While there are some objectionable passages in the Talmud, and some of it is merely the baseless opinions of various Rabbis, there are certainly parts of the Talmud which refer to an original revelation or teaching from God.

Allah says in the Holy Quran:

کَتَبۡنَا عَلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ اَنَّہٗ مَنۡ قَتَلَ نَفۡسًۢا بِغَیۡرِ نَفۡسٍ اَوۡ فَسَادٍ فِی الۡاَرۡضِ فَکَاَنَّمَا قَتَلَ النَّاسَ جَمِیۡعًا ؕ وَمَنۡ اَحۡیَاہَا فَکَاَنَّمَاۤ اَحۡیَا النَّاسَ جَمِیۡعًا

We wrote upon the Children of Israel that one who killed a soul, except for (killing) a soul, or made corruption in the land, it is as though he killed all mankind. And whoever saved the life (of a soul) it is as though he saved the life of all mankind

(Surah 5, Ayah 32)

Yet this principle is not found anywhere explicitly in the written Scriptures of the Jews—the Hebrew Bible. However, it is in the Talmud:

המאבד נפש אחד מישראל מעלה עליו הכתוב כאילו איבד עולם מלא וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו קיים עולם

“Whoever destroyed a single soul of Israel it as though he destroyed an entire world, and whoever saved a single soul of Israel it is as though he saved an entire world.”

(Mishnah Sanhedrin 4:5)

Incidentally, some manuscripts and variant readings of the Talmud do not even include the words “of Israel” making it a universal principle. 

From this we may conclude that the Rabbinic Jewish doctrine that Moses received at Mount Sinai an oral law in addition to the written Torah is true. Much of the teachings and ordinances of that oral Torah have been preserved in the Talmud.

And Allah and His Apostle know best!

Short Haircuts Forbidden for Ladies

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ 

In the Name of Allah, the Rahman, the Merciful

الصلاة والسلام عليك يا سيدي يا رسول الله

Among the calamities of our time is the turning away from the tradition of our Muslim antecedents and elders in favor of Western fashion and trends.

The modernists and liberals of the Community often refer to the permissive but irresponsible Fatawa (legal opinions) which, as an instance, permit ladies to cut their hair short.

They cite a Hadith to argue that since the Prophet’s wives, may Allah be pleased with them, cut their hair short after he passed away, to the length of their earlobes, therefore, the ladies of the Community may do the same.

But as we shall see, the Hadith of Abu Salamah has been mistranslated:

وَكَانَ أَزْوَاجُ النَّبِيِّ صلى الله عليه وسلم يَأْخُذْنَ مِنْ رُءُوسِهِنَّ حَتَّى تَكُونَ كَالْوَفْرَةِ

“The Wives of the Prophet, peace and blessing of Allah be upon him, would take from (the hair of) their heads until they were like Wafrah.” (Sahih Muslim)

The term Wafrah is often translated into English to mean hair extending to the earlobes. However, this is not necessarily the correct translation, as Imam an-Nawawi has pointed out:

الْوَفْرَةُ أَشْبَعُ وَأَكْثَرُ مِنْ اللُّمَّةِ وَاللُّمَّةُ مَا يَلِمُّ بِالْمَنْكِبَيْنِ مِنَ الشَّعْرِ قَالَهُ الْأَصْمَعِيُّ

“The Wafrah is more copious and abundant than the Lummah, and the Lummah is hair that reaches the shoulders, as stated by al-Asma’i.” (Sharh an-Nawawi ala Muslim, v.4, p.4)

From this we come to know that the Prophet’s wives, may Allah be pleased with them, kept lengthy hair during his apparent life, and when he, peace be upon him, passed away from this world, they shortened it to shoulder length.

Therefore, it is permissible for Muslim ladies to trim their hair, but not shorter than shoulder length—for to do so would be resemblance with men. And the Holy Prophet, peace be upon him, cursed women who resemble men and vice versa:

لَعَنَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ وَالْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ

The Apostle of Allah, peace be upon him, cursed men who resemble women and women who resemble men (Sahih al-Bukhari)

In the Hanafi school the ruling is that a lady may not cut her hair short, as Imam al-Haskafi says:

قَطَعَتْ شَعْرَ رَأْسِهَا أَثِمَتْ وَلُعِنَتْ زَادَ فِي الْبَزَّازِيَّةِ وَإِنْ بِإِذْنِ الزَّوْجِ لِأَنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ

“A woman who cuts the hair of her head is sinful and cursed.” And in al-Bazzaziyyah is the addition, “Even if the husband permitted her for there is no obedience to the creation in disobedience to the Creator.” (Radd ul-Muhtar)

It is so tragic that today many Muslim ladies cut their hair short, in imitation of men or Western fashion trends.

The beauty of women was traditionally associated strongly with their long, waist length hair.

The cancer of feminism is spreading in the Muslim Body at an alarming rate. Short hair is almost universally recognized as a political and social statement of rejection of patriarchy and tradition.

All Muslims must strive sincerely to return to the traditions of our Islamic ancestors and elders for whom these modern fashions and trends were not only alien but would be perceived by them as abominable.

والله ورسوله اعلم

And Allah and His Apostle know best!