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Khubathaa ar-Rafidhiyyah: Answering the Lies of the Shi’a Part 7

 

This is the next seventh installment of answers to questions posed by the Raafidha against the people of Allah Subhaanahu wa ta’Ala

Question 60.

The Qur’an states that ‘Laa yamassuhu illal Mutahharun’ No one can touch it save the pure but in Fatmaada Aalamgeer vol. 5 page 134 and in Fatwa Siraajiya page 75, it is stated that Surah Fateha can be written with urine (astaghfirullah). Could you justify this claim?

Fatawa Siraajiya, Page 75

 

Most of the Muslims and sunnis are not hanafi, and adding to that many Hanafis do not agree on every single fatwa issued by their own.

 

We don’t justify this claim, but I or anyone else that believes in what I believe do not see a connection on how this has to do with “sunnism” in which you have a problem with.

 

 

Question 61.

Every chapter of the Qur’an begins with Bismillah but Surah tawbah doesn’t begin with it, why?

 

There are several opinions the most authoritative of which is that 

  1. The Prophet alayhi salatu salam did not highlight a basmallah for it, therefore the companions did not assign one for it keeping in line with the methodology of a purely unadulterated mushaf.
  2. This surah was a Divine declaration of war against the mushriks and therefore drawing upon the Name and Mercy of Allah does not conjoin in such a context.

 

 

Question 62.

When the start of every Surah of the Qur’an has been made with Bismillah, why then do you not start the Surahs in your salaat with Bismillah?

 

 

Because the preferred opinion is NOT to recite it. However, this is not universal as a good portion of the fuqahaa among the hanafiyyah opined to reciting it aloud and a minority among the Maalikis. It is not an agreed upon issue and the preferred view of the ahlul-hadeeth is that it is not recited and this is the opinion of the jumhoor. However this is a non-issue. What this has to do with Muslim-shi’ite polemics is an atom to the gross monstrosities of other topics that pervade the cult madhaab of the rawaafidh.

 

 

Question 63.

Prove ‘Thanaa’ Eulogy from the Qur’an.

 

 

 

 

 

Question 64.

Point out Assalaatu minan nawm to us from the Qur’an if not then at least from an authentic hadeeth.

 

 

Who cares. What does this have to do with orthodoxy and heterodoxy. This is synonymous with a Muslim arguing with an Islamaphobe on why it is the sunnah to grow our hair. I understand that this ex-Muslim shi’ite who generated this question came from a Hanafi background and within the Ahnaaf, they stipulated this practice in the call to Fajr salah, but most of the ummah from the different madhaahib do not obligate this. This is essentially a non-issue.

 

Because it is ultimately no non-issue, then it makes the following question

 

 

Question 65.

Prove that these words had been used as part of the Adhan during Abu Bakr’s period.

 

Irrelevant

 

 

 

Question 66.

Prove to us that the prayers of taraweeh had been said in congregation during the time of the holy Prophet[saww] and during the period of Abu Bakr.

 

This is useless and irrelevant as well because the insurmountable ahadeeth that we have proven to be established will be discounted by the insidious rejection that is embedded in your madhaab anyway. So in our frame of mind, this is beating around the bush in this polemic.

 

 

 

Question 67.

You only have nine reports at your disposal as far as praying the salaat by folding your arms is concerned. On the principles of the transmitters of hadeeth, prove their chains as ‘Saheeh’ correct. And prove all the transmitters as reliable.

 

Outside of the fact that this is likewise another issue whereby yourcult is beating around the bush because quite frankly, your entire mythological religion is based on the denouncing features of anything remotely tied to Islamic sciences. So producing the takjreejat or the tahqeeq of these narrations proves useless in the wake of the fact that your cult does not even believe in the validity of our Islamic science to begin with or the men that compose of the authorities of this science.

 

Secondly, for arguments sake, let us argue that there are weaknesses in the chains of these transmission. Because of the plethora of narrations that exist, all of the are considered as shawaahid, that support each other in the authenticity of the practice. Moreover this was an overarching feature of the majority of the salaf of this nation to perform the prayer in this likewise.

 

Question 68.

From the period of Abu Bakr, present any example or a report to prove that Abu Bakr said his prayers by folding his arms. If you can, why do the Malikis keep their arms straight while saying their prayers?

 

  1. Abu Bakr is regarded as a kaafir to your cult, so what is the use of using anything that he does to prove something for your cult?
  2. Maalik scholars have made interpretations on the actions of Imaam Maalik due to a particular incident that took place that sparked this topic as a topic of concern. In short, the ijtihaad of the later maliki scholars has nothing to do with the invalidity of this practice that the shi’a do in how they perform their prayer. This is a classic case of apples and oranges.

 

Question 69.

The Qur’an instructs us to fast till night “thamar atmou alsiyamar ilaa Al-lail”, and night enters when darkness casts in. Why do you open your fasts early? Why were Umar and Uthman opening their fasts after Maghrib prayers?

Nuqaa’ Umar, Page 110, Hadeeth 351, by Shah Waliallah Dhelavi

 

Because of several facts

  1. Firstly, the sunnah explains the Qur’an. 
  2. Secondly, we break the fast at the initiation of “al-layl”. The initiation of al-layl is the time that the sun sets. Just as “morning” is the beginning of day, evening is the beginning of night.
  3. Logically speaking, due to the lunar format of our Islamic year, the beginning of the next day is “night” time i.e. al-layl. According to your cult logic, what you are implicitly saying is that the Islamic day does not actually begin at night, but it begins sometime after in the night. There is no Semitic precedent among the Semitic peoples who follow the lunar approach to time that accepts this unwarranted theory of yours. Night begins for such people at dusk i.e. the time of sunset. Maghrib has been and will always be the demarcating factor that determines the daylight of the day before and the night time of the next day.
  4. The details of the sunnah outline the application of following this ayaah by which we have a hadeeth from Saheeh Muslim in which the Prophet alayhi salatu salam not only ate at that time, but he then informed the person inquiring about when to break it by explaining to him that when the sun sinks from one side (of the sky) and night is found on the other side of the sky, then that is when you break the fast.
  5. Umar radhiyallahu anhu explained that this ayaah was a “command” to break the fast at sunset. Obviously, Umar was like every other normal Semitic person who understood that the beginning of “al-layl” is the time of sunset and thus marks the next day.

 

Thus as usual, the shi’a mythology opposes all routes to sound religion, logic, and basic human understanding from time immemorial in order to support this mythology of theirs.