Nasibi Alleged Dreams - Prove Their Disrespect Of Rasulullah [saww] And His Ahl'ul Bayt [as]

Nasibi alleged Dreams prove their disrespect
of Rasulullah (s) and his Ahlul bayt (as)

In their efforts to prove their piety to the faithful the leading Deobandi scholars have been particularly fond of quoting alleged dreams. Whilst hadith can be disputed the alleged recipients of these dreams were so pleased with what they saw that they sought it fit to put pen to paper and present these dreams to a wider audience. We would ask our readers to look at these dreams and then decide whether this constitutes respect for the dignity of Rasulullah (s) and his Ahlul bayt (as).

A Deobandi Nasibi Maulana saved Rasulullah (s)
from falling in to Hell

The Deobandi scholar Maulana Hussain Ali Bujruwee proudly alleges that he saw the following in a dream:

I saw Rasulullah (s) and he took me to the bridge leading to Heaven, I saw him slipping from the bridge and I saved him.

Mubsuraath al Bulgha Ahraan, by Maulana Hussain Ali Bujruwee, page 8

Rasulullah (s) came as a Mercy to the World to guide people to the right path, to ensure that they did not suffer eternal damnation in the next world, and here this third rate Deobandi Mullah claims he SAVED Rasulullah (s) from the fire. Those that allege that the Shia deem their Imams superior to Angels should take note.

Rasulullah (s) was taught Urdu by the Nasibis

Rashid Ahmad Gangohi, whilst extolling the virtues of the Deoband Madrassa (The main school of learning in Nasibi ideology in the Indian subcontinent) writes the following:

` Once a great scholar saw the Prophet (saws) in a dream speaking Urdu, he asked him where he learnt to speak Urdu when he was an Arabic speaker, the Prophet (saws) replied I learnt Urdu following my contact with the Deoband Madrassa.

Al Baraheynul Kathahaat, by Rashid Ahmad Gangohi, page 26 (published in Kutubkhana Imdaadeyaa, Deoband, Uttar Pradesh)

Is there no level that the Nasibis will stoop in seeking to deceive the people? They have the audacity to proclaim that they taught the Seal of all Prophets - whose sole mission was to teach mankind. This is the belief of scholars who claim that they and they alone are the upholders of truth. The ordinary Muslim would view seeing the Prophet (s) blessed shoe as better than his life and here we have a Nasibi scholar declaring that not only did he meet the Prophet (s) in a dream but also he attended the Madrassa of the Nasibis! We would like to pose this question to the Nasibi since their Imam ibn Taymeeya said that the devil can appear as the Prophet (saw), how do they know that it wasnt the devil who appeared as the Prophet (saw) claiming to have learned urdu from the Deobandis and not the actual Prophet? Was it not possible that Shaythan had appeared in order to give the Deobandis a false sense of superiority?

Sayyida Fatima (as) embraces a Nasibi Scholar

Allamah Ashraf Ali Thanvi claims to have been inspired by this dream:

"I dreamt that I saw Fatima (ra) taking me to her bosom, thereafter I became good"

"Hafazathul Yaumia Thanvi" Volume 6 page 37

Thanvi might not have any shame but we would urge Muslims to think about the status of the person being defamed here, this is the daughter of Rasulullah (s), the Leader of the Women of Paradise (this hadith can be found in Sahih al Bukhari (English translation Volume 4 hadith number 819). Sayyida (as) exemplified piety and perfection and Muslims look to her as the perfect role model as a mother and daughter. Yet this third rate Nasibi claims that Sayyida Fatima (as) would embrace him, a non mahram man! May Allahs curse be upon these people.

The Nasibis assault on Hadhrath Ayesha

Nasibi slander on Hadhrath Ayesha

Ibn Kathir writes the following:

Hadhrath Ayesha was accused of illicit relations. Those responsible for spreading this allegation were Hadhrath Abu Bakrs cousin Mustha bin Hasasa and the Prophets sister in law Humna binte Hajash and the poet Hasan bin Thabit. The Prophet ordered that they be flogged and they were punished accordingly"

al Bidayah al Nihaya by Ibn Kathir on page 160, Chapter "Dhir Ahfak"

To those Nasibis who say that we slander Ayesha and thus are Kaffirs we invite them to ponder, the first to slander her were the companions hence they are kaffirs!

If you base Iman on love for Hadhrath Ayesha then we should remind the people that the Nasibis are guilty of this insult and yet target the Shias. This can be proven from the next wonderful hadith.

Nasibi attack on Hadhrath Ayeshas dignity

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

If two of your relatives went to your home and asked your mother about how to perform Ghusl after sex how would you react?

Is it not an insult to ask such a question to your mother?

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 Nasibis would be so kind as to answer these questions:

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?

As the matter was linked to Sexual intercourse both men must have been married so why couldnt they send their respective wives to ask this most delicate question?

Why would Aisha find it necessary to take a bath to demonstrate the point could she not have simply relayed actions verbally with her clothes on?

If there was a net between them that presumable acted as purdah does this not defeat the object of Aisha removing her clothes and demonstrating how Ghusl is performed?

The net clearly was NOT very thick, since they were able to observe that Aisha had placed her hair over her head they could even SEE her ears through it.

Is such a hadith not an insult on the dignity of Hadhrath Aisha?

Alhamdolillah we the Shi'a do NOT believe such hadith that attack the dignity of Hadhrath Aisha, it is unfortunate that Nasibis regard such traditions as Sahih. If those that slander Aisha are kaafir what about those that regard this hadith to be Sahih?

The Shaykhain's attack on Hadhrath Ayesha

We read the following in Sahih Muslim - Book 009, Number 3506:

Jabir b. 'Abdullah (Allah be pleased with them) reported: Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (may peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (may peace be upon him) sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Holy Prophet (may peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Khadija when you asked me some money, and I got up and slapped her on her neck. Allah's Messenger (may peace be upon him) laughed and said: They are around me as you see, asking for extra money. Abu Bakr (Allah be pleased with him) then got up went to 'A'isha (Allah be pleased with her) and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger (may peace be upon him) which he does not possess. They said: By Allah, we do not ask Allah's Messenger (may peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allah be pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.

The fact that the Shaykhain attacked their respective daughters is irrelevant BECAUSE they are Umm'ul Momineen of ALL MUSLIMS.

This being the case, Nasibis answer this:

If insulting Ummul Momineen makes you a kaafir what about those that attack them physically?

What sort of respect is this, attacking Rasulullah (s) wives in his blessed presence?

Hadhrath Abu Bakr attacks Hadhrath Ayesha
and declares her an enemy of God

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

Once there was an altercation between the Prophet and Hazrat Ayesha when they found Hazrat Abu Bakr as judge. Hazrat Ayesha said to the Prophet: You speak but dont speak except truth. At once Hazrat Abu Bakr gave her such a slap that blood began to ooze out from her mouth".

Ihya Ulum-id-din by Imam Ghazali, Volume 2 page 36, Chapter The secrets of marriage English translation by Maulana Fazlul Karim.

For those Nasibis who accuse the Shia of criticising Hadhrath Aisha we suggest they analyse this narration carefully. Can you get any greater insult that declaring the mother of the faithful an Enemy of God?

The Nasibis Kufr Fatwa on Hadhrath Ayesha

In the renowned book Mawaddathul Qurba by Imam of Ahlul Sunnah, Sayyid Ali Hamdani we read the following:

Hadhrath Ayesha narrates the Prophet said Allah asked me Whoever doesnt accept Alis khilafath and rebels and fights him as a kaffir and will perish in the fire Someone asked her Why did you rebel and fight him? She replied I forgot this Hadith on the Day of the Battle of Jamal, I remembered it again when I returned to Basra and I asked for Allahs forgiveness, I dont think that I will be forgiven for this sin"

Mawaddatul Qurba by S. Ali Hamdani page 32 under the chapter Mawaddatul Saum

We will all die one day and will reply for our deeds, look at your books and ponder over Hadhrath Ayeshas own admission.

Mufti Muhammad Qulli has also recorded this Hadith in "Tashdheed al Muthain" and the Nasibis have expunged these words 'Wa ma asee un youqoon'

Hadhrath Ayesha's kufr Fatwa on Hadhrath Uthman

The pages of history are replete with these words uttered by Hadhrath Ayesha against Hadhrath Uthman:

Kill this old fool (Na'thal), for he is unbeliever"

63 Tarikh by Ibn Athir, v3, p206

Lisan al-Arab by Ibn Masur, v14, p141

al-Iqd al-Farid, v4, p290

Qadi Burhaniddin in Sirathul Halbiyya writes:

"Ameerul Momineen Ali bin Abi Talib prior to Jamal write a letter to Ayesha saying "Only yesterday you said kill Uthman, May Allah kill him, Uthman has become a kaffir"

Sirathul Halabiyya Volume 3 page 356 "Muhjizatha Nabi"

Other classical Sunni sources have also recorded the same words of Imam Ali (as).

The issuing takfir on Uthman by Hadhrath Ayesha has been eulogised in poetry by Ubayd bin Abi Salmah:

"You ordered the murder of Uthman by stating he had become a kaffir".

Tadhkirathul Khawaas al Ummah, Ibn Jauzi page 38 "Dhikr Jamal"

Al Manaqib al Khawazmi page 117

Nasibis should know that kufr Fatwas are not just on Shias but also on your leader Uthman by your mother Ayesha. The issuing of takfir is a very serious matter, Abu Tharr narrates he heard Rasulullah (s) state:

"If somebody accuses another of Fusuq (by calling him 'Fasiq' i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent."

Sahih al Bukhari, Volume 8 hadith number 71

In addition to this we also read that:

Ibn Umar related that the Holy Prophet said: If a Muslim calls another kafir, then if he is a kafir let it be so; otherwise, he [the caller] is himself a kafir.''

(Abu Dawud, Book of Sunna, edition published by Quran Mahal, Karachi, vol. iii, p. 484) Since Ayesha issued takfir upon Uthman then one of them became an infidel. The Nasibis need to decide which of them is the kafir here.

The Nasibi verdict that Hadhrath Ayesha hated Ali (as)

'Ali Muttaqi al Hind records the following:

Hadhrath Ali says Hadhrath Ayesha fought me because firstly being a woman she possessed a weak judgement and secondly she bore enmity towards me and it would open in the same way a pot is opened. She would have never fought anyone other than me in that way.

Kanz ul Ummal, by 'Ali Muttaqi al Hind Chapter 8 Kitab "Mawa azafee katheeya'thul taweela" In the authentic "Umdah al Qari fi Sharh Sahih al Bukhari", by Badr al Din Hanafi we read that:

Hadhrath Ayesha, could not bearing hearing a good thing about Ali, and this is solid evidence of her being an enemy of Ali, for Nasibis to proclaim 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"

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).

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 Ahlul Sunnah as well as Allah (swt) words in the Quran. It is sad that when we quote Sunni texts we are called kaffir! Furthermore after a detailed analysis of the Quran and Sunnah it cannot be proven that the standard for determining Iman is Hadhrath Ayesha.

Nasibis rather than attacking the Shia 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?

The Nasibis assault on the Sahaba and Salaf Imams

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 dont 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 dont 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 Shias 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.

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 Shia:

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 Shiite 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 Shia 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 Shias, rather in their texts they attribute the condition to the very Sahaba that advocate for!

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 Quran Ibn Abi Hathim Zennam is that person who takes it in the anus, and in this verse three individuals are referred, Hadhrath Khalids father Waleed bin Mughira, Khulafa Banu Marwans grandfather Hakim bin Aas, Hadhrath Umars 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.

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.

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 Shia 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 Aflahs penis is akin the insertion of a cartridge. Although the book describes the act of Aflahs 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

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 dont spare anyone from their Fatwas. In the same way they call Shia kafirs they record that their beloved ancestors were homosexual.

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

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

"Our Leader takes bribes,

Our Judge is homosexual

And as long as the Abbasides reign

I have no confidence that tyranny will subside"

This was written by Ahmad bin Abki Naeem for Qadi Yahya.

Tarikh by al Baghdad, page 198, Chapter 14 "Dhikr Yahya bin Aksam"

Qadi Yahya was an Imam of Ahl'ul Sunnah

In Tarikh Baghdad on the above-mentioned page Hafidh Abu Bakr states, "Qadi Yahya bin Aksam was a great Ahlul Sunnah scholar and in him there was no bad deed".

So Hafidh Abu Bakr feels that there is no sin in sodomy, rather this is the Sunnah of the Salafees. Manzoor Numani claims that he has read Shia books we doubt that had he has even read his own texts had he done so he would have never sought to trouble us!

Fatwa by the Nasibis on Shaykh ul Islam Qadi Yahya
bin Aqsam - that he was active in Sodomy
ie. As a recipient and distributor

The great Ahl'ul Sunnah scholar, Allamah Isfahani narrates that:

Once a pious youth was sitting next to Mamun Abbasi, Mamun asked Qadi Yahya to determine his knowledge by asking him any question, the Qadi asked whats the news? The boy replied that on earth it is known that you are a paedophile whereas in the skies it is known that you have an addiction to the anus The Qadi asked which news is correct? the boy replied the news in the skies can never be wrong

Muhadarat by Allamah Isfahani page 351 Volume 3 Al Hadad Sadhus Asur

In Tarikh Baghdad, under the same chapter we read that:

Once in his desire to be praised, the Qadi asked what do people say about me? The reply was some people say youre homosexual he laughed and said, Thats well known - although I am the one that practices homosexuality others are blamed for it.

The great Ahl'ul Sunnah work "Rowza thul Munazir ibn Shahna" records that someone said in praise of the Qadi the following couplets:

Oh people of this world, How shall you be corrected when your Chief Justice is a paedophile?

Thus we see that no one has been spared from the Fatwas of the likes of Numani?

The Nasibis Fatwa that Uthman's father was homosexual

In "Kitab al Musalab" under the Chapter "Dhikr Afan bin Aas" we read:

"Uthman's father was a sodomite"

What can we say, who can evade their verdicts? With so many Fatwas flying around its tough task to determine what is what, who is straight and who is a fagot.

Nasibi Fatwa Hadhrath Umar's maternal uncle was a homosexual

The Imam of Ahl' ul Sunnah
Allama Madani records that:

"There were six homosexuals in Madina,

1. Tawees
2. Dilahl
3. Naseer al Sahar
4. Numathul Zaha
5. Burdhal Quwaat
6. Zul al Shajar

And in Madina Umars uncle and Ikrima the companions father - Abu Jahl had had an addiction to the anus. His anus had white spots and he used to paint it with saffron so that customers would not be repulsed.

Majma al Amthaal page 250 Chapter 7 fi ma aula al kha by Allamah Madani

Nasibis Fatwa on Hakim bin Aas declaring
Hadhrath Uthmans uncle a homosexual

the Imam of Ahl'ul Sunnah Allamah Damiri writes:

The Banu Umaya Khalifas grandfather who was Hadhrath Uthmans uncle and Marwan the Nasibis father was also a homosexual. In Sawaiq al Muhriqa page 108 Ibn Hajar Makki in his defence of Hadhrath Hakim the companion states that It is shameful for any Sahabi to engage in homosexuality, Hadhrath Hakim was a homosexual before he became Muslim.

"Al Hiyathul Haywaan" Chapter 1

In presenting these texts we are showing you the filthy Fatwas these Nasibis have, their Fatwas of kufr on the Prophet, that Allah is the cause of evil, that the Sahaba were homosexuals, takfir on the Shi'as and their Fatwas of sodomy against the Sunni Ulema!

Nasibis Fatwa of homosexuality on Yazid bin Mu'awiya

The Nasibi Ibn Kathir records in his classic Ahl'ul Sunnah text:

Abdul Malik bin Marwan said in a khutbah that I like Uthman am not weak and like Muawiya I am not cunning / dishonest and like Yazid I am not a homosexual.

al Bidayah wa al Nihayah by Ibn Kathir page 64 Volume 9 "Dhikr Abdul Mulk"

The Nasibis are so stupid on the one side they call him an Imam at the same time they call him a homosexual.

Hakeem Mahmood Ahmad Zafar Sialkoti on page 261 of his book (Urdu) Sayyidina Muawiya (ra), Shukhsiat aur kirdaar, writes in his discussion on the hadith in which Rasulullah (s) said that Islam would continue until the passing of the 12 khalifa: These 12 khalifas are men of good nature and piety. Islam shall be protected and respectable during their reigns. They shall rule in accordance with the Quran and Sunnah, during their reigns the rule of justice shall be apparent. Mulla Ali Qari puts forward these 12 as Abu Bakr, Umar, Uthman, Ali, Muawiya, Yazid, Abdul Malik bin Marwan, Walid bin Abdul Malik bin Marwan, Sulayman bin Abdul Malik bin Marwan, Umar bin Abdul Aziz, Yazid bin Abdul Malik bin Marwan, Hasham bin Abdul Malik bin Marwan taken from Sharh Fiqh Akbar page 184; Fathul Bari Volume 3 page 182) According to Mulla Ali Qaris above statements its quite evident that Muawiya is a khalifa ai Rashid. By the same token Yazid is also a rightly guided khalifa since he describes the twelve as rightly guided ruling by the Quran and Sunnah. He cites as his evidence Sharh Fiqh Akbar the Hanafi Book of Aqaid.