The belief of any school originates from their principle books that they adhered to and in particular from those individuals that were responsible for narrating the teachings (i.e. the narrators) that act as a source of guidance. Almost every school of thought relies heavily on individuals to pass down their teachings that are ultimately codified into book form which is why the veracity of authors was checked and graded with terms like being Thiqa (authentic), Majhul (unknown) or Daeef (weak) etc. We present a simple example of this from Ulum Al-Hadith. pg. 104:
The Imams of hadith and fiqh are unanimous that the following are conditions for accepting the reports of a narrator:
1. He must be a just person.
2. He must be truthful in what he narrates.
3. He must be an adult Muslim.
4. He must be intelligent.
5. He must be free from evil deeds.
We read in Sahih Bukhari 3611:
قَالَ عَلِيٌّ ـ رضى الله عنه ـ إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلأَنْ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَىَّ مِنْ أَنْ أَكْذِبَ عَلَيْهِ، وَإِذَا حَدَّثْتُكُمْ فِيمَا بَيْنِي وَبَيْنَكُمْ، فَإِنَّ الْحَرْبَ خَدْعَةٌ، سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " يَأْتِي فِي آخِرِ الزَّمَانِ قَوْمٌ حُدَثَاءُ الأَسْنَانِ، سُفَهَاءُ الأَحْلاَمِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ الْبَرِيَّةِ، يَمْرُقُونَ مِنَ الإِسْلاَمِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، لاَ يُجَاوِزُ إِيمَانُهُمْ حَنَاجِرَهُمْ، فَأَيْنَمَا لَقِيتُمُوهُمْ فَاقْتُلُوهُمْ، فَإِنَّ قَتْلَهُمْ أَجْرٌ لِمَنْ قَتَلَهُمْ يَوْمَ الْقِيَامَةِ ".
Narrated `Ali:
“I relate the traditions of Allah's Messenger (ﷺ) to you for I would rather fall from the sky than attribute something to him falsely. But when I tell you a thing which is between you and me, then no doubt, war is guile. I heard Allah's Messenger (ﷺ) saying, "In the last days of this world there will appear some young foolish people who will use (in their claim) the best speech of all people (i.e. the Qur'an) and they will abandon Islam as an arrow going through the game. Their belief will not go beyond their throats (i.e. they will have practically no belief), so wherever you meet them, kill them, for he who kills them shall get a reward on the Day of Resurrection."
Ibn Hajar comments on the previous narration from Bukhari in Talkhis Al-Habir fi Ahadith Raafi’i Al-Kabir Vol 4 pg. 84, saying: The apostates were the people of Al-Nahrawan (i.e. the Khawarij) due to the establishment of the authentic report about them that “They will apostasies from the religion as the arrow leaves the bow.”
We also read in Sunan Ibn Majah 173:
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، عَنِ الأَعْمَشِ، عَنِ ابْنِ أَبِي أَوْفَى، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم الْخَوَارِجُ كِلاَبُ النَّارِ
It was narrated that Ibn Awfa said:
"The Messenger of Allah said: 'The Khawarij are the dogs of Hell.'"
How can we narrate Hadiths from people who are considered as “apostates” by the Messenger of Allah (saws) ?
So here we present some of the narrators of Ahle Sunnah Hadith material who despite being identified as clear Nasibies are deemed the most reliable authorities from whom Ahle Sunnah can derive their religion without any hesitation. This can be evidenced by the fact that these individuals have been given rijal standards like Thiqah, Seduq etc and have been showered with accolades such as scholars, jurists, Hafids, honest and pious.
Before unveiling these hidden faces we would like to remind our readers about the definition of a ‘Nasibi’ by non other than but the favorite scholar of the Nasibi elements amongst Salafies, Ibn Taimiyah. He has been quoted as follows:
Ibn Tamiyah as quoted by Sunni websites:
So the Naasibis are those who hate Ahl al-Bayt, especially ‘Ali (may Allaah be pleased with him), and some of them slander him and some accuse him of being a rebellious evildoer, and some of them regard him as a kaafir, as was referred to by Shaykh al-Islam (Manhaaj al-Sunnah, 7/339).
Sources:
1. http://www.islam-qa.com/index.php?ln=eng&ds=qa&lv=browse&QR=43322&dgn=4
2. http://www.msapubli.com/islam-qa/Volume_8/Chapter_3.htm
And Ahle Sunnah claim to be far away from these ‘Kaafir’ Nasibis. Ibn Taimiyah records:
Ibn Tamiyah as quoted by Sunni websites:
They (i.e., the Sunnis) love the people of the household of the Messenger of Allaah (peace and blessings of Allaah be upon him); they regard them with love and loyalty, and they heed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning them… but they reject the way of the Raafidis who hate the Sahaabah and slander them, and they reject the way of the Naasibis who insult Ahl al-Bayt in words and deed.
Al-’Aqeedah al-Waasitiyyah, Majmoo’ al-Fataawa, 3/154
Sources:
1. http://www.islam-qa.com/index.php?ln=eng&ds=qa&lv=browse&QR=43322&dgn=4
2. http://www.ahlelbayt.com/articles/ahlel-bayt/love
This is the most common paragraph which is fed to each naïve Sunni by their elders. But let us delve into Sunni hadeeth literature and see what approach they have adopted to ‘reject the way of the Nasibis who insult Ahl al-Bayt in words and deed’. Once we present this evidence we will allow our readers to decide whether the Ahle Sunnah are truthful in their above claim regarding Nasibies or is the truth the exact opposite.
This man is one of the most revered narrators of Saha Satta who crossed all limits in his hatred for Ali bin Abi Talib (as). Imam Ibn Hajar Asqalani states about the ‘Nasb’ (Nasbism) of Hariz bin Uthman al Himsi in his authority work Taqrib al Tahdhib, pg. 231 Biography No. 1194:
حريز بفتح أوله وكسر الراء وآخره زاي ابن عثمان الرحبي بفتح الراء والحاء المهملة بعدها موحدة الحمصي ثقة ثبت رمي بالنصب من الخامسة مات سنة ثلاث وستين وله ثلاث وثمانون سنة
…Al-Himsy : Thiqah Thabt (most authentic), he used to throw Nasb, he belongs to the fifth generation (Tabaqah) and died in year 63 and he was 83 years old”
Imam Dhahabi held the following views about him in Al-Kashaf, Vol. 1 pg. 319 No. 986:
حريز بن عثمان الرحبي المشرقي الحمصي ورحبة بطن من حمير عن عبد الله بن بسر وخالد بن معدان وراشد بن سعد وعنه يحيى الوحاظي وعلي بن عياش وعلي بن الجعد ثقة له نحو مائتي حديث وهو ناصبي مات
163
“Hariz bin Uthman al-Rahbi al-Mashreqi al-Hemsi, Rahba is a branch of Hemiar tribe. (he narrates from) Abdullah bin Besr, Khalid bin Ma’adan & Rashed bin Saad, (he has been narrated by) Yahya al-Wahadhy, Ali bin Ayash and Ali bin al-Ja’ad. Thiqah, narrated around two hundred hadith and he is a Nasibi, died in year 163″
It is worthy to note that Dhahabi is from those Sunni ulema who subscribe to the doctrine that ‘Nasb’ doesn’t in any way pose a hurdle in taking hadiths from such people, rather such people can be Thiqa.
Our readers especially naïve Sunnis might be curious as to how a man with Nasb is deemed Thiqa, but unfortunately their surprise will increase yet further when they learn of those acts which made him an impure Nasibi, acts that did not hinder the Ulema of Ahle Sunnah from praising him. Ibn Hajar Asqalani records in Tahdhib al Tahdhib, Vol. 1 No. 375 - 377 (excerpt):
البخاري والأربعة۔۔۔ وقال معاذ بن معاذ حدثنا حريز بن عثمان ولا أعلم إني رأيت بالشام أحدا أفضله عليه وقال الآجري عن أبي داود شيوخ حريز كلهم ثقات قال وسألت أحمد بن حنبل عنه فقال ثقة ثقة۔۔ ۔وقال دحيم حمصي جيد الإسناد صحيح الحديث وقال أيضا ثقة وقال المفضل بن غسان ثبت۔۔۔ وقال أحمد بن أبي يحيى عن أحمد حريز صحيح الحديث إلا أنه يحمل على علي۔۔ ۔وقال العجلي شامي ثقة وكان يحمل على علي وقال عمرو بن علي كان ينتقص عليا وينال من۔۔۔وقال الحسن بن علي الخلال سمعت عمران بن إياس سمعت حريز بن عثمان يقول لا أحبه قتل آبائي يعني عليا۔۔۔ حريز بن عثمان يقول هذا الذي يرويه الناس عن النبي صلى الله عليه وسلم أنه قال لعلي أنت مني بمنزلة هارون من موسى حق ولكن أخطأ السامع قلت فما هو فقال إنما هو أنت مني بمنزلة قارون من موسى۔۔۔ وقال بن حبان كان يلعن عليا بالغداة سبعين مرة وبالعشي سبعين مرة
Narrated in Al Bukhari and the four (i.e Sunan Abu Dawud, Sunan Al-Tirmidhi, Sunan Al-Nasa'i, Sunan Ibn Majah)… Mu'adh bin Mu'adh said: ‘I don’t think I saw someone in Shaam better than him’… Al-Ajuri said: ‘Abu Dawud said that all the Sheikhs of Hariz are authentic (Thiqat) and I asked Ahmad ibn Hanbal about Hariz to which he said: “Thiqah, Thiqah”‘… Duhaim said: ``His chain of narration (isnad) is sahih and said again: ‘Thiqah”. Al-Mufadhal bin Ghasan said: “Thabt ''… Ahmad bin Abi Yahya narrates that Ahmad (Ibn Hanbal) said: Hariz’s hadith is Sahih but he hated Ali… Al-Ejli said: ‘Thiqah and he hated Ali’. Amro bin Ali said : ‘He used to abuse Ali’… Hariz bin Uthman said: The tradition what the people narrate of the Holy prophet ” Ali to me is what Haroon was to Musa” is right but the narrator heard it wrong, it is actually “Ali is to me what Qaroon was to Musa'' …Ibn Hibban narrated: “He used to curse Ali seventy times a day and seventy times a night”
No need to mention that Qaroon was the enemy of Allah [swt] condemned in the Holy Quran (28:76-79. 29:39. etc). This impure creature had the audacity to equate Ali (as) with Qaroon, and hated, abused and cursed him (as). Despite this appalling behavior he is a Thiqa narrator of Sunni Hadith. Remember according to authentic Sunni hadiths one who hates or curses Ali (as) is hypocrite and a Kaafir. Had the Ulema of Ahle Sunnah lost all of their shame by praising such a wretched person and worse turning to him as a source of accessing their Deen?
It is worthy to note this Thiqa narrator’s comments:
The tradition that the people narrate of the Holy prophet ” Ali to me is what Haroon was to Musa” is right but the narrator heard it wrong, it is actually “Ali is to me what Qaroon was to Musa”.
A thiqa narrator is one who speaks the truth when narrating hadith. At its simplest it means that he will always narrate a hadith correctly. With this in mind how can Hariz bin Uthman remain Thiqa when he has sought to mislead the people by narrating a false hadith? Does this automatically not make him a liar? After all we read in Sahih al-Bukhari 106 that Rasulullah (s) said:
“He, who deliberately attributes a lie to me, let him take his seat in the Hell-Fire.”
The Ahl’ul Sunnah taking hadith from a man who knowingly concocted a hadith to support his filthy aqeedah serves as clear proof that they believe that a narrator concocting Prophetic traditions remains a Thiqa narrator of immense stature, provided the hadith he fabricates degrades Imam Ali (as).
Nawasib who blindly adhere to the propaganda of their Mullahs by making connections of Shia Madhab with a controversial Jewish character Ibn Saba should ask their mullahs why their sect is based on ‘Nasb’ and why they are glad and proud at such facts. If their religion is based on hatred of Imam Ali bin Abi Talib (as) then why don’t they profess it openly? Why the fear and hypocrisy?
The above excerpt contains the shameful statement by Sunni Imam al-Ejli i.e ‘Thiqah and he hated Ali’. Let us take an opportunity to understand his rank amongst the Ahle Sunnah. We read in Tazkiratul Huffaz, Vol. 2 No. 582:
Al-Ejli, the imam, the hafiz, the ideal, Abu al-Hassan Ahmad bin Abdullah bin Saleh al-Ejli al-Kufi, resided in Tarablus al-Maghrib, he heard (hadith) from his father, Hussain bin Ali al-Ju’afi, Shebaba, Muhammad bin Yusuf al-Feriaby and Ya’al bin Ubaid, been narrated from him by his son Saleh in his authorship about ‘Jarh wa Tadeel’ and this useful book shows how immense memory he (Al-Ejli) had. Abbas al-Duri mentioned it and said: ‘We used to consider him as Ahmad (bin Hanbal) and Yahya bin Mueen’. I (al-Dhahabi) said: ‘Narrated from him by Saeed bin Uthman, Uthman bin Hadeed al-Albeeri, Saeed bin Ishaq and Musnad al-Andelus Muhammad bin Fatis al-Ghafeqi. From his (al-Ejli) sayings may Allah mercy be upon him: ‘Whoever said Quran is created he is kafir and whoever believed in the resurrection of Ali he is kafir’. It is said that he (al-Ejli) ran away to morocco during the days of Quran creation issue and lived there for individuality and worship. He was born in the year 182 and died at Tarablus in the year 261.
We now present the takfeer edict that Ahle Sunnah have issued against the abusers of their first caliph Abu Bakar so that our readers can compare the attitude and stance of Ahle Sunnah towards the abusers of Ali bin Abi Talib (as) and Abu Bakar. We read in ‘Al-Sharh al-Kabir’ by Allamah Abdulrahman ibn Qudamah Vol. 10 pg. 61:
وقال الفريابي : من سب أبا بكر فهو كافر لا يصلى عليه
Al-Faryabi said: “Whoever abused Abu Bakr is a kafir and it is not permissible to pray (funeral) over him”
Bukhari : 1 Muslim : 0 Nisai’i : 1 Tirmidhi : 1 Abu Dawud : 8 Ibn Majah : 4
Before citing the reference we would like our readers whether Shia or Sunni to reply to this question in their minds:
” In the light of traditions deeming it necessary to love Ali (as) and avoid being abhorrent to him in order to save one’s faith, what will be your notion about a person who clearly declares that he doesn't love Ali (as)?.’
Allamah Ibn Sa’ad provides the following glittering obituary of the man in Tabaqat Ibn Sa’ad, Vol 9 pg. 471:
“He is Thiqa in hadith. It is said that he was a rejecter of Taqdeer. He died in 152 H in Bait al Muqaddas during the era of Abu Ja'far over the age of 60. The grandfather of Thawr was present in Siffeen and participated along with Muawiyah and was killed in the same war. Therefore whenever the name of Ali was taken before Thawr he used to say: “I do not love the man who killed my grandfather۔”
In order to know more about the Ulema of Ahle Sunnah who have made this Nasibi a star in their sect one can consult the famed Rijal book of Ahle Sunnah Tahdhib al Kamal, Vol 4 No. 862 but here we are citing excerpt from Tahdhib al Tahdhib, Vol 1 pg. 276-277:
البخاري والأربعة۔۔۔ وقال عثمان الدارمي عن دحيم ثور بن يزيد ثقة وما رأيت أحدا يشك أنه قدري وهو صحيح الحديث۔۔۔۔وقال عباس الدوري عن يحيى بن معين ثور بن يزيد ثقة۔۔۔ وقال محمد بن عوف والنسائي ثقة وقال أبو حاتم صدوق حافظ۔۔۔ وقال الآجري عن أبي داود ثقة۔۔۔ وقال بن حبان في الثقات كان قدريا۔۔۔ قال فيه أحمد ليس به بأس
Narrated in Bukhari and the four (Sunan Abi Dawud, Sunan Al-Tirmidhi, Sunan Al-Nasa'i, Sunan Ibn Majah)… Uthman Al-Darmi narrates that Duhaim said : ‘Thawr bin Yazid is Thiqah and his hadith is Sahih and I never saw someone casting doubt about him to be Qadaria… Abbas Al-Duri narrates that Yahya ibn Mueen said: ‘Thawr bin Yazeed is Thiqah’… Muhammad bin Au’af and Nisa’i said about him: ‘Thiqah’. Abu Hatim said: ‘Seduq and Hafiz’…Abu Dawud said about him: ‘Thiqah’…Ibn Hibban mentioned him in (his book) Al Thiqat (authenticated ones) and said he was Qadaria… Ahmad said about him: ‘Nothing bad about him.’
Bukhari : 2 Muslim : 0 Nisai’i : 3 Tirmidhi : 10 Abu Dawud : 6 Ibn Majah : 15
It is very clear by the statement of Imam Ahmed bin Hanbal that being abhorrent of Ali bin Abi Talib (as) does not fall into the category of one being ‘bad’ while Allamah Muhammd bin Saad declared the notorious narrator as Thiqa in hadith followed by the record of his ‘Nasb’. This clearly proves that the earlier Sunni Imams didn’t deem Nasibism to be a condemnable ideology and it was not a thing which would prevent one from attaining the status of being Thiqa in their school of thought. Yet we see Ahle Sunnah and Nawasib in particular calling themselves the lovers and followers of Ahlulbayt (as), on a greater level that the Shi’a! What a joke!
This is another beloved narrator of the Imams of Ahle Sunnah whose Nasb (Nasbism) is proven. Imam Ibn Hajar Asqalani records in Taqrib al Tahdhib, pg. 287 No. 1651:
خالد ابن سلمة ابن العاص ابن هشام ابن المغيرة المخزومي الكوفي المعروف بالفأفاء [بالفأفأ] أصله مدني صدوق رمي بالإرجاء وبالنصب من الخامسة قتل سنة اثنتين
“Khalid bin Salama ibn Ala’as ibn Hisham ibn Al Mughira Al-Makhzomi Al-Kofi, who known as Fa’fa’, his origin is from Madina, he is Saduq and he used to throw Murjia and Nasb, he belongs to fifth Tabaqah (generation), he was killed in year 32″
Now let us see the revered place the Imams of Ahle Sunnah have given to this Nasibi. Ibn Hajar states in Tahdhib al Tahdhib, Vol. 1 pg. 521 - 522:
البخاري في الأدب المفرد ومسلم والأربعة۔۔۔ وقال أحمد وابن معين وابن المديني ثقة وكذا قال بن عمار ويعقوب بن شيبة والنسائي وقال أبو حاتم شيخ يكتب حديثه۔۔۔ وقال بن عدي هو في عداد من يجمع حديثه ولا أرى بروايته بأسا وذكره بن حبان في الثقات۔۔ وقال محمد بن حميد عن جرير كان الفأفأ رأسا في المرجئة وكان ۔۔۔ وذكر بن عائشة أنه كان ينشد بني مروان الأشعار التي هجى بها المصطفى صلى الله عليه وسلم۔
Narrated in Bukhari (Al-Adab Al-Mufrad), Sahih Muslim and the four (Sunan Abu Dawud, Sunan Al-Tirmidhi, Sunan Al-Nisa’i, Sunan Ibn Majah)…Ahmad (Ibn Hanbal), Ibn Mueen, Ibn Al-Madini, Amar, Yaqub bin Shaibah and Al-Nisa’i said about him: ‘Thiqah’۔ Abu Hatim said: Sheikh and his hadith are reliable to be written…Ibn Uday Said: ‘He is counted among the narrators whose hadith are allowed to be written and I don’t see any thing wrong about his narration’… Ibn Hibban mentioned him in ‘Al Thiqat’. Muhammad bin Hamid narrates that Jarir said: ‘Al Fa’Fa’ was the head of Murji’a (a sect), and he hated Ali’… Ibn Ayesha said: ‘He used to say poems to bani Marwan in which he disrespected Al Mustafa (s.a.w)”
Also see Tahdhib al Kamal by al-Mizzi Vol. 8 No. 1619.
Bukhari : 2 Muslim : 1 Nisai’i : 1 Tirmidhi : 2 Abu Dawud : 1 Ibn Majah : 2
If Nawasib care less about Ali (as) and are filled with severe hatred of Ali bin Abi Talib (as) hidden into their chests then at least they should have shown some shame in respect of Holy Prophet (s) while praising a person who used to blaspheme against our beloved Prophet (s). It has now become very clear that Nawasib has no affection with the Prophet (s) and His Ahlulbait (as) while they have a separate place in their hearts for the opponents of this revered family.
And for the Nawasib of Sipah-e-Sahaba who happily raised the slogan before Shias “Hatred of Sahabah = Allah’s curse” we would like to know whether that slogan can be raised for those that hated Ali bin Abi Talib (as)? What about their Imams who praised and deemed those people as the source of their Deen who were filled with hatred of Ali bin Abi Talib (as)? They have two options, they either:
a). deem all persons who do so to be the worst form of Kafir, or:
b). declare that they have no affection with Ahlulbayt (as) and have no right to declare “We love Ahlulbayt more than Shias”.
When it comes to hatred of ‘Ali (as) you will never see these postmodern Nasibies say a word. Hatred of the Sahaba is unacceptable, unless that hatred is vented against Hadhrath ‘Ali (as), that’s fine, and cannot in any way be deemed a slur on one’s character! Shame on these hypocrites!
Ibn Hajar Asqalani records about this beloved Nasibi narrator of Ahle Sunnah in Taqrib al Tahdhib, pg. 347 No. 2104:
زياد ابن علاقة بكسر المهملة وبالقاف الثعلبي بالمثلثة والمهملة أبو مالك الكوفي ثقة رمي بالنصب من الثالثة مات سنة خمس وثلاثين وقد جاز المائة
Ziyad bin Alaqah…Abu Malik Al-Kofi, he used to throw Nasb, he belongs to third generation (Tabaqah), died in year 53 & he was more than 100 years old”
In Tahdhib al Tahdhib, Vol. 1 pg. 651-652 , we read:
الستة۔۔۔ قال بن معين والنسائي ثقة وقال أبو حاتم صدوق الحديث وذكره بن حبان في الثقات۔۔۔ وقال العجلي كان ثقة وهو في عداد الشيوخ وقال يعقوب بن سفيان كوفي ثقة۔۔۔ وقال الأزدي سيء المذهب كان منحرفا عن أهل بيت النبي صلى الله عليه وسلم
Narrated in Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Al-Nisa’i, Sunan Al-Tirmidhi, Sunan ibn Majah… Ibn Mueen and Nisa’i said about him: ‘Thiqah’. Abu Hatim said about him: ‘His is Seduq in hadith’. Ibn Hibban mentioned him in ‘Al-Thiqat’ (Authenticated ones)…Al-Ejli said: ‘He is Thiqah’ and considered him as a Sheikh. Yaqoob bin Sufain said: ‘He is from Kufa and Thiqah… Al-Azdi said: ‘He had bad doctrine and went astray from AhlulBayt of Prophet (s)”۔
Bukhari : 7 Muslim : 11 Nisai’i : 8 Tirmidhi : 7 Abu Dawud : 5 Ibn Majah : 5
If Shias denounce some of the Sahabah then is said that they have deviated from the right path, some Nawasib will go further and deem such people to be kaafirs, but if someone renounces Ahlebayt (as) then it doesn’t matter for Ahle Sunnah, on the contrary such a person is deserving of praise and deemed a source for deriving their religion from. Such a low value of Ahlulbayt (as) in the eyes of Nawasib is clear to all. On the contrary, if we find a Shia (Rafidi) narrator in principle Sunni books, he is abruptly rejected due to his Rafd i.e. dissension from mainly the three caliphs of Ahl Sunnah.
Imam Ibn Hajar Asqalani records in Taqrib al Tahdhib, pg. 129 No. 391 about yet another champion of Ahle Sunnah:
إسحاق ابن سويد ابن هبيرة العدوي البصري صدوق تكلم فيه للنصب من الثالثة مات سنة إحدى وثلاثين خ م د س
“Ishaq ibn Swaid ibn Hubaira Al-Adwi Al-Basri, Saduq and he used to exhibit Nasb, he belongs to third generation (Tabaqah), he died in year 131″
Imam Ibn Hajar Asqalani reveals the reason for Ishaq bin Sawaid being a Nasibi and also reveals the place Ulema of Ahle Sunnah have given him in their sect in return for his ‘services’ in the hatred of Ahlulbayt (as). We read in Tahdhib al Tahdhib, Vol. 1 pg. 121:
البخاري ومسلم وأبي داود والنسائي إسحاق بن سويد بن هبيرة العدوي التميمي البصري روى۔۔۔ وذكره العجلي فقال ثقة وكان يحمل على علي وذكره بن حبان في الثقات وقال أبو العرب الصقلي في الضعفاء كان يحمل على علي تحاملا شديدا وقال لا أحب عليا
Ishaq ibn Swaid ibn Hubairah Al-Adwi Al-Basri narrated in Bukhari, Muslim, Sunan Abu Dawud and Sunan Al-Nisa’i… Al-Ejli said : ‘Thiqah’ and he used to hate Ali. Ibn Hibban mentioned him in Al-Thuqat. Abu Al-Arab Al-Seqeli narrates in Al-Dhua’afa that he used to hate Ali severely and used to say: ‘I do not love Ali’.
Imam of Ahle Sunnah Jamal-al-din al Mizzi in Tahdhib al Kamal, Vol. 2 No. 357 also records the importance of Ishaq bin Suwaid al Nasibi among the Ulema of Ahle Sunnah:
قال عبد الله بن أحمد بن حنبل عن أبيه شيخ ثقة وقال إسحاق بن منصور عن يحيى بن معين ثقة وكذلك قال النسائي وقال أبو حاتم صالح الحديث وقال محمد بن سعد كان ثقة
Abdullah bin Ahmad bin Hanbal reports from his father: ‘Sheikh, Thiqah’. Ishaq bin Mansur narrates that Yahya ibn Mueen and Nisa’i said about him: ‘Thiqah’. Abu Hatim said: ‘He is sound in Hadith’. Muhammad bin Sa`d said: ‘Thiqah’.
Bukhari : 1 Muslim : 3 Nisai’i : 1 Tirmidhi : 0 Abu Dawud : 5 Ibn Majah : 0
The Imams of Ahle Sunnah are their Imams due to their superior work in hadith and in this field their Imams relied on the narrators they deemed authentic and worthy enough to derive their religion from. As we can see, the Ahle Sunnah accessed the rich knowledge base of narrators who were well known Nawasib. And if that is the case (which it certainly is) then why do the present day Nawasib like that of Sipah-e-Sahaba carry the slogan of ‘We love Ahlulbayt’ when the foundation of their madhab is based on Nasibism? Would such a fraudulent stance not fall into the Sipah-e-Sahaba dictionary for Taqiyya?
Here we have another declared Nasibi about whom Ibn Hajar Asqalani records in Taqrib al Tahdhib, pg. 515 No. 3406:
عبدالله ابن شقيق العقيلي بالضم بصري ثقة فيه نصب من الثالثة مات سنة ثمان ومائة
Abdullah ibn Shaqiq Al-Aqili, he is from Basra, he is Thiqah and a Nasibi, he belongs to third generation (Tabaqah) & died in year 108
In order to know the prestigious position Nawasib have given to those who bore enmity towards Ahlulbayt (as) let us quote some lines from Ibn Hajar Asqalani’s Tahdhib al Tahdhib, Vol. 2 No. 353 - 354:
البخاري في الأدب المفرد ومسلم والأربعة۔۔۔ ذكره بن سعد في الطبقة الأولى من تابعي أهل البصرة وقال روى عن عمر قال وقالوا كان عبد الله بن شقيق عثمانيا وكان ثقة في الحديث وروى أحاديث صالحة۔۔۔ وقال أحمد بن حنبل ثقة وكان يحمل على علي وقال بن أبي خيثمة عن بن معين ثقة وكن عثمانيا يبغض عليا وقال بن عدي ما بأحاديثه بأس إن شاء الله تعالى۔۔۔ قال بن أبي حاتم عن أبي زرعة ثقة وقال العجلي ثقة وكان يحمل على علي
Narrated by Bukhari in (Al-Adab Al-Mufrad), Muslim, and in the four (Sunan Abu Dawud, Sunan Al-Nesa’i, Sunan ibn Majah, Sunan Al-Tirmidhi)… Ibn Sa’d mentioned him in the first Tabaqah (generation) as a Tab`ee from Al-Basra, Umar narrated that Abdullah bin Shaqiq was Uthmani and he was Thiqah and narrated sound hadith” … Ahmad bin Hanbal said: ‘Thiqah and used to hate Ali’. Ibn Khuthaima narrates that Ibn Mueen said about him: ‘Thiqah and he was Uthmani and used to hate Ali’. Ibn Uday said: ‘InshaAllah there is nothing wrong in his hadith’… Abu Hatim narrates that Abu Zura’a said: ‘Thiqah’. Al-Ejli said: ‘Thiqah and used to hate Ali’.
Jamal al-din al-Mizi records about him in Tahdhib al Kamal, Vol. 15 No. 3333:
وقال بن خراش كان ثقة وكان عثمانيا يبغض عليا
Ibn Kharash said: “He is Thiqah and was Uthmani, used to hate Ali”
Bukhari : 0 Muslim : 26 Nisai’i : 12 Tirmidhi : 12 Abu Dawud : 10 Ibn Majah : 7
The statements of the Imams of Ahle Sunnah like that of Imam Ahmed bin Hanbal are very amazing i.e.‘Thiqah and used to hate Ali’ which is just like declaring someone “a pure Muslim who always indulge in polytheism.” Hilarious!
This shall suffice to prove that the pioneer Sunni Imams didn’t deem ‘Nasb’ to be an objectionable ideology nor did its membership bar one from being Thiqa in their school of thought which is why we witness the good terms they enjoyed. Among those Sunni Imams who testified the Nasbism of this man and yet deemed him Thiqa includes the famed Sunni Imam Yahyah bin Mueen a.k.a. Abu Zakariya, for those who know less about him, we present a brief excerpt about him in Tazkira Huffaz, Vol. 2, pg. 429-430, No. 437:
Yahya bin Mueen the unique imam the master of huffaz…Al-Nasa'i said: ‘Abu Zakaria is one of the thiqah and securable Imams of hadith’…Ibn al-Madini said: ‘We don’t know any from Adam (a.s)’s dynasty wrote from the hadith as Yahya bin Mueen wrote’… Ibn al-Madeni said: ‘The knowledge of the people ends onto Yahya bin Mueen’. Yahya al-Qatan said: ‘Nobody ever came to us like that of Ahmad bin Hanbal and Yahya bin Mueen’. Ahmad bin Hanbal said: ‘Ibn Mueen is the most knowledgeable about rijal among us.’
After showing the acceptance of Imam Ibn Mueen as a Nasibi narrator let us now show what Imam Yahyah bin Mueen has to say about the Rafidhi narrators. While talking about a Rafidhi narrator Talid bin Sulaiman al-Muharebi he said the following as recorded in Tarikh Yahya Ibn Mu'een Vol 1 pg. 394:
كذاب يشتم عثمان وكل من شتم عثمان أو أحدا من أصحاب رسول الله صلى الله عليه وسلم دجال فاسق ملعون لا يكتب حديثه وعليه لعنة الله والملائكة والناس أجمعين
(Yahya ibn Mu’een) said: ‘A liar, he used to abuse Uthman and whoever abuses Uthman or Talha or any one of the companions of messenger of Allah (pbuh) , he is quack and his narrations are not to be noted down and may the curse of Allah, the angels and the people be upon him.’
The double standards of Sunni Imams in dealing with Nawasib and Rawafid shall not be a secret now. Even if these people have taken hadiths from Shia Rafidhi narrators, they have always attached absurd titles with their names such as Khabeeth (evil), Muqit (detestable), Baghiz (hateful).
For example Abdullah bin Daher al-Razi, Rafidhi khabeeth (Mizan al-I'tidal, Vol 2 pg. 416)
Yahya (ibn Mueen) was been asked about Abdullah bin Abdulqudus, he replied: ‘Rafidhi khabeeth’ (Al-Elal by Ahmad ibn Hanbal, Vol 2 pg. 601-602)
Al-Hassan bin Muhammad bin Ashnas al-Mutwakely al-Hemami graded by Al-Khateeb as ‘Rafidhi khabeeth’ (Mizan al-I’tidal, Vol 1 pg. 521)
Abu Dawoud said about Talid bin Sulaiman that he was ‘Rafidhi khabeeth’ (Soalat Alajeri by Abi Ubaid Alajeri, Vol. 2 pg. 287)
Jabir al-Ju’fi was called ‘Rafidhi Khabeeth’ by Dhahabi (Faydh al-Qadir by Manawi, Vol 4 pg. 549)
Imran bin Muslim al-Fazari has been given the title of “Rafidhi like a dog’s puppy” by Abu Ahmad al-Zubairi while Dhahabi called him ‘the shit of a dog as a Rafidhi’ (Mizan al-Etidal, Vol 3 pg. 242)
Ahmad bin Abdullah bin Jalin was declared a ‘Rafidhi baghiz’ (Mizan al-Etidal, Vol 1 pg. 109)
and so has Du’bl bin Ali al-Khuza’i (Mizan al-Etidal, Vol 2 pg. 27)
Muhammad bin Fares bin Hamdan al-Atshi (Mizan al-Etidal, v4 p3)
and Mukhawal bin Ibrahim bin Mukhawal bin Rashed al-Nahdi al-Kufi (Mizan al-I'tidal, Vol 4 pg. 85).
Ahmad bin Ali bin al-Furat al-Demashqi was called ‘Rafidhi maqit’ (Mizan al-I'tidal, Vol 1, pg. 122)
Yunus bin Khabab as ‘Shi’i khabeeth’ (Marifat al-Thuqat by al-Ejli, pg. 487) etc.!
We wonder why these Sunni Imams never gave the titles of ‘dog’ or ‘shit of dog’ to the all time enemies of Ali bin Abi Talib (as) such as Muawiyah, Busr bin Irtat, Mughira bin Shu'ba, Abdullah bin Shaqiq al Aqeeli etc! Thus, Sunni Imams have hardly totally authenticated the Shia Rafidhi narrators unlike their romance with the Nasibi and Khariji narrators.
One can see how hatred of Ahlulbayt (as) is an act that is rewarded by the Imams of Ahle Sunnah. So let us proceed by highlighting Ibn Hajar Asqalani’s comments about Azhar bin Abdullah in Taqrib al Tahdhib, pg. 123 No. 312:
أزهر ابن عبدالله ابن جُمَيْع الحرازي حمصي صدوق تكلموا فيه للنصب وجزم البخاري بأنه ابن سعيد من الخامسة
“Azhar ibn Abdullah ibn Jam’i Al-Hirazi Himsi, Seduq and he used to exhibit Nasb and Bukhari confirmed that he is ibn Saeed, he belongs to fifth generation (Tabaqah)”
Imam Ibn Hajar Asqalani informs us about the accolades that the Imams of Ahle Sunnah showered on this Nasibi by giving him a place in some of their principle Hadith books. We read in Tahdhib al Tahdhib, Vol. 1 No. 105-106:
أبي داود والترمذي والنسائي۔۔۔ وقد قال بن الجارود في كتاب الضعفاء كان يسب علي۔۔۔ وقد وثقه العجلي وفرق بن حبان في الثقات بين أزهر بن سعيد
Narrated in Sunan Abu Dawud, Sunan Al-Tirmidhi, Sunan Al-Nasa'i…Bin Al-Jarood said in a book Al-Dhua’afa that he used to abuse Ali… Al-Ejli authenticated him (Thiqah). Ibn Hibban made distinction between Azhar bin Saeed and Azhar bin Abdullah in his book ‘Al Thuqat ibn Hibban’
Bukhari : 0 Muslim : 0 Nisai’i : 1 Tirmidhi : 1 Abu Dawud : 2 Ibn Majah : 0
If the poor Shias hate or curse those Sahaba that they deem deviants who perpetuated injustice towards the Ahlul bayt (as), they are abruptly called kafir but if these (Nasibi) people hate or curse Ali (as) then they are not kafir rather such is their grandeur character, one should associate closely with them, and benefit from their knowledge since they are thiqa narrators of their hadith.
We have so far highlighted the fact that whilst the Ahle Sunnah deem those that hate the Sahaba to be out of the fold of Islam whilst denunciation of any member of Ahlulbayt (as) is not objectionable, rather rewards for such audacity can be evidenced by their accepting hadiths from him or by praising and giving him a special place in their madhab. Now let us see the role of Kathir bin Shahab in regards to his opposition towards Ahlulbayt (as). Ibn Athir records in his esteemed book Tarikh Kamil Vol 3 pg. 278:
ولما ولي المغيرة الكوفة استعمل كثير بن شهاب على الري وكان يكثر سب علي منبر الري
“And when Mughirah was put incharge of Kufa, Kathir ibn Shahab was put incharge of Al-Ray, and he used to curse Ali copiously from the pulpit of Al-Ray …”
What will be your reaction towards a person who abuses one of your beloveds? Will you maintain cordial relations with such a person? If you do so won’t that mean that you careless about the one you claim to love and give his abuser priority over him? Unfortunately Ahle Sunnah instead of denouncing a person who used to abuse their fourth caliph has derived their understanding of the Sunnah from him. We read in Tabaqat ibn Sa’d Vol. 8 pg. 270:
“He narrated traditions from Umar bin Khattab and was one of Mu’awiya bin Abu Sufyan’s Governors”.
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
Imam of Ahle Sunnah Ibn Hajar Asqalani records about the Nasb (Nasbism) of this man in Taqrib al Tahdhib, pg. 1029 No. 7407:
الهيثم ابن الأسود [النخعي] المذحجي بفتح الميم والمهملة بينهما معجمة ثم جيم أبو العريان بضم المهملة وسكون الراء بعدها تحتانية الكوفي شاعر صدوق رمي بالنصب من الثالثة مات [دون المائة] بعد الثمانين بخ
“Al-Haitham ibn Al-Aswad [Al-Nakhei] Al-Metheheji, he is from Kufa, he is a poet and Seduq, he used to exhibit Nasb, he belongs to the third generation (Tabaqah) he died between year 80 and 100″
Imam Ibn Hajar records about the Ulema of Ahle Sunnah who have praised this Nasibi In Tahdhib al Tahdhib, Vol. 4 No. 294:
Al-Haitham bin Al-Aswad Al-Nakhei Al-Metheheji Abu Al-Aryan Al-Kufi narrated by Al-Bukhari (in Al-Adab Al-Mufrad)… Al-Ejli said: He is Thiqah and the best of Tables. Ibn Hibban mentioned him in (his book) Al-Thuqat… Al-erzebani said: ‘He is a poet and a deviated Uthmani and he is one of those that bore witness on Hajar ibn Aday”
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
We read about the Nasb (Nasibism) of this Sunni jurist in Taqrib al Tahdhib, pg. 305 No.3333:
عبدالله ابن زيد ابن عمرو أو عامر الجرمي أبو قلابة البصري ثقة فاضل كثير الإرسال قال العجلي فيه نصب يسير من الثالثة مات بالشام هاربا من القضاء سنة أربع ومائة وقيل بعدها
“Abdullah ibn Zaid ibn Amro or Amer Al-Jurmi Abu Qulabah Al-Basri, Thiqah, pious narrated a lot of Mursal traditions, Al-Ejli said about him: he had little bit of Nasb, he belongs to third generation (Tabaqah), he ran away from law and died in Syria (Sham) year 104 or after it”
Imam of Ahle Sunnah Ibn Hajar Asqalani informs us about him being praised by the Imams of Ahle Sunnah for being a Nasibi. We read in Tahdhib al Tahdhib, Vol. 2 pg. 339-340 :
الستة عبد الله بن زيد بن عمرو ويقال عامر بن نابل بن مالك بن عبيد بن علقمة بن سعد أبو قلابة الجرمي البصري أحد الأعلام روى۔۔۔ ذكره بن سعد في الطبقة الثانية من أهل البصرة وقال كان ثقة كثير الحديث۔۔۔ وقال بن عون ذكر أيوب لمحمد حديثا عن أبي قلابة فقال أبو قلابة إن شاء الله ثقة رجل صالح۔۔۔ وقال أيوب كان والله من الفقهاء ذوي الألباب ما أدركت بهذا المصر رجلا كان أعلم بالقضاء من أبي قلابة۔۔۔ وقال العجلي بصري تابعي ثقة وكان يحمل على علي۔۔۔ وقال عمر بن عبد العزيز لن تزالوا بخير يا أهل الشام ما دام فيكم هذا
“Abdullah bin Zaid bin Amro or as other said Amer bin Nabel bin Malik bin Ubaid bin Alqamah bin Sa’ad Abu Qulabah Al-Jurmi Al-Basri narrated in Sahih Al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Al-Termidhi, Sunan Al-Nesa’i, Sunan Ibn Majah…Ibn Sa`d mentioned him in the second generation (Tabaqah) of the people of Basra and said about him: ‘Thiqah and narrated a lot of traditions’…Ibn Aun narrates that Ayoub narrates a tradition about Abu Qulabah to Muhammad, so he said about Abu Qulabah: ‘Insha Allah he is Thiqah and pious’…Ayoub said: ‘He is a jurist (Faqih) and intelligent, I never met some one in this country more knowledgeable than Abu Qulabah in judgments’…Al-Ejeli said: ‘He is Tab’ee from Basra, thiqah and he used to hate Ali’…Umar ibn Abdulaziz said: ‘Oh people of Sham!, as long this one (Abdullah bin Zaid) lives among you, you all are fine’…Ibn Kharash said: ‘Thiqah’.”
In order to know more about this beloved Nasibi of Sunni Imams one can also see Tahdhib al Kamal, Vol. 14 No. 3283.
Bukhari : 14 Muslim : 8 Nisai’i : 11 Tirmidhi : 6 Abu Dawud : 7 Ibn Majah : 1
The supposed lovers of Ahlulbayt (as) like Ansar.org and Sipah-e-Sahaba have no right to raise a word about the Shi’a and their relationship with Ahlulbayt (as) when the tongues of their Imams never tired from praising people who used to revile Ahlulbayt (as) openly. Why do the present day Nasibies feel ashamed about exposing their actual beliefs about Ahlulbayt (as) hidden into their hearts when their Imams never bore such reluctance? Why do they always portray themselves as the true lovers of Ahlulbayt (as)? Isn’t it sheer hypocrisy? Or are they practicing Taqiyah according to their own loose definition.
The proof of him being a Nasibi comes from Taqrib al Tahdhib, pg. 255 No. 1398:
حصين ابن نمير بالنون مصغر الواسطي أبو محصن الضرير كوفي الأصل لا بأس به رمي بالنصب من الثامنة
“Husain ibn Numair….. Al-Wasti Abu Muhsen Al-Dharir, his origin from Kufa, he is not bad and he used to exhibit Nasb, belongs to eighth generation (Tabaqah)”
Let us see his importance in the Sunni madhab and the Imams of Ahle Sunnah who have taken hadith from him in their respective principle hadith books. We read in Tahdhib al Tahdhib, Vol. 1 pg. 446-447:
البخاري وأبي داود والترمذي والنسائي حصين بن نمير الواسطي أبو محصن الضرير مولى الهمدان كوفي الأصل روى۔۔۔ قال بن معين صالح وقال العجلي وأبو زرعة ثقة وقال أبو حاتم صالح ليس به بأس قلت وذكره بن حبان في الثقات۔۔۔ وقال بن أبي خيثمة قلت لأبي لم لا تكتب عن أبي محصن قال أتيته فإذا هو يحمل على علي فلم أعد إليه
“Husain bin Numair Al-Wasti Abu Muhsen Al-Dharir narrated in Sahih Al-Bukhari, Sunan Abu Dawud, Sunan Al-Tirmidhi, Sunan Al-Nasa'i… Ibn Mueen said: ‘Pious’۔ Al-Ejli and Abu Zara’a said: ‘Thiqah’. Abu Hatim said: ‘Pious and not bad’. Ibn Hibban mentioned him in Thuqat…Ibn Abi Khaythma said: ‘I asked my father why he doesn’t write Abi Muhsen’s narrations, so he answered: ‘Once I visited him and found in him hatred for Ali, therefore I never visited him again’.”
Bukhari : 2 Muslim : 0 Nisai’i : 1 Tirmidhi : 2 Abu Dawud : 2 Ibn Majah : 0
Also see Tahdhib al Kamal, Vol. 6 No.1375.
We read about him in Taqrib al Tahdhib, pg. 817 No. 5717:
لمازة بكسر اللام وتخفيف الميم وبالزاي ابن زباد بفتح الزاي وتثقيل الموحدة وآخره راء الأزدي الجهضمي أبو لبيد البصري صدوق ناصبي من الثالثة
Imam Ibn Hajar Asqalani records about the opinions of the Ulema of Ahle Sunnah about this Nasibi in Tahdhib al Tahdhib, Vol. 3 pg. 480 :
أبي داود والترمذي وابن ماجة لمازة بن زبار الأزدي الجهضمي أبو لبيد البصري روى۔۔۔ ذكره بن سعد في الطبقة الثانية من أهل البصرة وقال سمع من علي وكان ثقة وله أحاديث۔۔۔ وقال موسى بن إسماعيل عن مطر بن حمران كنا عند أبي لبيد فقيل له أتحب عليا فقال أحب عليا وقد قتل من قومي في غداة واحدة ستة آلاف وذكره بن حبان في الثقات وقال عباس الدوري عن يحيى بن معين حدثنا وهب بن جرير عن أبيه عن أبي لبيد وكان شتاما قلت زاد العقيلي قال وهب قلت لأبي من كان يشتم قال كان يشتم علي بن أبي طالب وأخرجه الطبري من طريق عبد الله بن المبارك عن جرير بن حازم حدثني الزبير بن خريت عن أبي لبيد قال قلت له لم تسب عليا قال ألا أسب رجلا قتل منا خمسمائة وألفين
Lumazeh ibn Zabar Al-Azdi Al-Jahdhumi Abu Lobid Al-Basri narrated in Sunan Abu Dawud, Sunnan Al-Tirmidhi, Sunan ibn Majah… Ibn S`ad mentioned him among the second generation (Tabaqah) from the people of Basra and said about him: ‘He heard from Ali and he is Thiqah and narrated Ahadith’… Musa ibn Ismail narrates that Mattar bin Hamran said: ``We were with Abu Lobaid and asked if he loved Ali, to which he answered, ‘How would I love Ali when he killed six thousand men of my tribe'’” . Ibn Hibban mentioned him in Al-Thuqat. Abbas Al-Dori narrated from Yahya ibn Mueen said that Wahb bin Jarir told us that his father said: ‘Ibn Lobaid was an abuser’. Al-Aqili added that Wahb said: ‘I asked my father whom he used to abuse, so he answered: ‘He used to abuse Ali ibn Abi Talib’. Al-Tabari narrates through Abudllah ibn Al-Mubarak, narration of Jarir bin Hazem that Al-Zubair bin Khurait said: ‘I asked Abu Lobaid: ‘Why do you abuse Ali ?’ So he answered: ‘Why shouldn't I abuse someone who killed one thousand and five hundred of us before the setting of the sun?”
Hafid Jamaluddin al-Mizzi also records the exalted status of this Nasibi in the eyes of Ahle Sunnah in Tahdhib al Kamal, Vol. 24 pg. 251 No. 5013:
وقال حرب بن إسماعيل سمعت أحمد بن حنبل يقول كان أبو لبيد صالح الحديث وأثنى عليه ثناء حسنا۔۔۔ وقال سعيد بن عمرو الأشعثي عن حماد بن زيد رأيت أبا لبيد يصفر لحيته وكانت لحيته تبلغ سرته وقد قاتل عليا يوم الجمل
Harb ibn Ismail said: ‘I heard Ahmad ibn Hanbal say: ‘Abo Lobid’s narration is correct’ and he (Ahmad) praised him (Lumazeh) very well’ … Said bin Amro Al-Ashathi narrates that Hammad bin Zaid said: ‘I saw Abo Lobaid coloring his beard yellow and his long beard reached his navel, and he fought against Ali on the day of Jamal’.
Imam Dhahabi too knew about Nasb of Lemazah and still he accepted the reliability shown on Lemazah by the other scholars of his school. We read in Al-Kashaf, Vol. 2 No 4689:
“Lamaza bin Zyad Abu Lubaid al-Jahdhami, (he narrated) from Umar and Ali, (narrated) from him Jarir bin Hazem and a group (of narrators), there is Nasb in him, he is authenticated (wuthiq)”
A Nasibi who hates or curses Ahlulbayt (as) and Ali bin Abi Talib (as) in particular is deemed reliable among Ahle Sunnah but a Rafidi who rejects the first three caliphs of Ahle Sunnah is considered weak by them! This scale up held by Ahle Sunnah is sufficient to prove their love for Ahlulbayt (as).
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 1 Abu Dawud : 2 Ibn Majah : 1
Hafid Ibn Hajar Asqalani records about this Nasibi in Taqrib al Tahdhib, pg. 509 No. 3355:
عبدالله ابن سالم الأشعري أبو يوسف الحمصي ثقة رمي بالنصب من السابعة مات سنة تسع وسبعين
“Abdullah ibn Salem Al-Asha’ary Abu Yusif Al-Hemsi, Thiqah, he used to exhibit Nasb, belongs to seventh generation (Tabaqah) died in year 79″
We read in Tahdhib al Tahdhib, Vol. 2 pg. 340-341:
البخاري وأبي داود والنسائي عبد الله بن سالم الأشعري الوحاظي اليحصبي أبو يوسف الحمصي روى۔۔۔ وقال الآجري عن أبي داود كان يقول أعان علي على قتل أبي بكر وعمر۔۔۔ وقال النسائي ليس به بأس وذكره بن حبان في الثقات قلت ووثقه الدارقطني
Abdullah bin Salem Al-Ash'ari Al-Wahadhi Al-Yahsubi Abu Yusif Al-Hemsi narrated in Sahih Al-Bukhari, Sunnan Abu Dawud, Sunan Al-Nasa'i… Al-Ajeri narrates that Abu Dawud said: ‘He (Abdullah bin Salem) used to say that Ali motivated for murders of Abu Bakr and Umar’… Nisa’i said about him: ‘Nothing wrong about him’. Ibn Hibban mentioned him in Thuqat.
Al-Darqutni authenticated him.
Bukhari : 3 Muslim : 0 Nisai’i : 2 Tirmidhi : 0 Abu Dawud : 4 Ibn Majah : 0
Imam Dhahabi records about him in Al Kashif, Vol. 1 pg. 366 No. 1335:
خالد بن عبد الله بن يزيد بن أسد القسري الدمشقي أمير العراقين لهشام عن جده وله صحبة وعنه حميد وسيار أبو الحكم كان جوادا ممدحا ناصبيا عذب وقتل 126 د
“Khalid bin Abdullah bin Yazid bin Asad al-Qesry al-Demashqi, the ruler of the Iraqis. (He narrates from) Hisham from his grandfather, he had accompanied (with the prophet).(He has been narrated by) Hamid and Sayar Abu al-Hakam. He was generous, and a praised Nasibi, he was tortured and killed (in year) 126″
This is yet another Nasibi who bore hatred for Ali bin Abi Talib (as). Al-Mizzi records in Tahdhib al Kamal, Vol. 8 pg. 116 No. 1627:
خالد بن عبد الله بن يزيد بن أسد بن كرز بن عامر البجلي القسري أبو القاسم ويقال أبو الهيثم الدمشقي۔۔۔ وقال أبو نعيم عن الفضل بن الزبير سمعت خالدا القسري وذكر عليا فذكر كلاما لا يحل ذكره
“Khalid bin Abdullah bin Yazeed bin Asad bin Karz bin Amer Al-Bejli Al-Qasri Abo Al-Qasem or Abo Al-Haytham Al-Demashqi… Abo N’aeem narrates that Al-Fadhel bin Al-Zubair said: I heard Khalid Al-Qasri mentioning Ali with the words that are not allowed to be mentioned”
Imam Ibn Hajar Asqalani records in Tahdhib al Tahdhib, Vol. 1 pg. 524:
البخاري في خلق أفعال العباد وأبي داود۔۔۔وقال يحيى الحماني قيل لسيار تروي عن خالد قال إنه كان أشرف من أن يكذب وذكره بن حبان في الثقات
“Narrated in Bukhari in Khalq Af’al al ‘Ibad”and Abu Dawud… Yahya Al-Hamani narrated that Yasar was asked why he narrates from Khalid, he answered that he (Khalid) is too honest to lie. Ibn Hibban mentioned him in Al-Thuqat.
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 8 Ibn Majah : 0
We read about this Nasibi in Taqrib al Tahdhib, pg. 410 No. 2599:
سليمان ابن عبدالحميد ابن رافع البهراني أبو أيوب الحمصي صدوق رمي بالنصب وأفحش النسائي القول فيه من الحادية عشرة مات سنة أربع وسبعين
“Sulaiman ibn Abdul Hameed ibn Raf’e Al-Buhrain Abu Ayoub Al-Hemsi, siduq, he used to exhibit Nasb and Nisa’i talked badly about him, he belongs to eleventh generation (Tabaqah), died in year 74″
We further read about the exalted position Ulema of Ahle Sunnah have given to this Nasibi in their madhab in Tahdhib al Tahdhib, Vol. 2 pg. 101:
أبي داود سليمان بن عبد الحميد بن رافع ويقال بن سليمان البهراني الحكمي أبو أيوب الحمصي روى۔۔۔ قال أبو حاتم هو صديق أبي كتب عنه وسمعت منه بحمص وهو صدوق۔۔۔ وقال مسلمة بن قاسم ثقة۔۔۔ وذكره بن حبان في الثقات وقال ثنا عنه عبد الصمد بن سعيد وغيره وكان ممن يحفظ الحديث وينتصب
Sulaiman bin Abdul Hameed bin Raf’e and it is said Sulaiman Al-Buhrani Al-Hakmei Abo Ayoub Al-Himsi narrated in Sunan Abu Dawud… Abu Hatim said: ‘He is my father’s friend, he (his father) wrote about him and I heard from him in Hims, he is Seduq… Muslema bin Qaem said: “Thiqah”… Ibn Hibban mentioned him in Thuqat. Abdulsamad bin Saeed and others narrated from him. He used to memorize Hadith and used to execute Nasb.
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 3 Ibn Majah : 0
The summarized introduction of this Nasibi can be read in Taqrib al Tahdhib, pg. 1007 No. 7227:
نعيم ابن أبي هند النعمان ابن أشيم الأشجعي ثقة رمي بالنصب من الرابعة مات سنة عشر ومائة خت م مد ت س ق
“Naeem bin Abi Hind Ibn Ashim Al-Ashja’ai, Thiqah and he used to exhibit Nasb, belongs to fourth generation (Tabaqah), died in year 116″
Now once again breaking shackles of shame and any respect for Ali bin Abi Talib (as), the Imams of Ahle Sunnah praise the Nasibi in the following way in Tahdhib al Tahdhib, Vol. 4 pg. 238:
البخاري في التعاليق ومسلم وأبي داود في المراسيل والترمذي والنسائي وابن ماجة نعيم بن أبي هند واسمه النعمان بن أشيم الأشجعي الكوفي روى۔۔۔ قال أبو حاتم صالح الحديث صدوق وقال النسائي ثقة وذكره بن حبان في الثقات۔۔۔ قال أبو حاتم الرازي قيل لسفيان الثوري مالك لم تسمع من نعيم بن أبي هند قال كان يتناول عليا رضى الله تعالى عنه وقال بن سعد توفي في ولاية خالد القسري وكان ثقة وله أحاديث وقال العجلي كوفي ثقة
Naeem bin Abi Hind, his name is Al-Numan bin Ashim Al-Ashja’ai Al-Kufi, narrated in Al-Bukhari, Muslim, Sunan Abu Dawud, Sunan Al-Tirmidhi, Sunan Al-Nesa’i, Sunan Ibn Majah… Abu Hatim said: ‘Seduq and his narration is good’. Al-Nesa’i said: ‘Thiqah’. Ibn Hibban mentioned him in Al-Thuqat… Abu Hatim Al-Razi narrates that Sufian Al-Thawri had been asked why he didn’t narrate from Naeem bin Abi Hind, he (Sufian) answered: ‘He (Naeem) used to bad mouth Ali’. Ibn Saad said: ‘He died during Khalid Al-Qasri’s reign and he is Thiqah’. Ejli said: ‘He is Kufi and thiqah’.
Bukhari : 1 Muslim : 4 Nisai’i : 1 Tirmidhi : 1 Abu Dawud : 0 Ibn Majah : 2
We read the summarized introduction of this Nasibi in Taqrib al Tahdhib, pg. 118 No. 275:
ابراهيم ابن يعقوب ابن إسحاق الجوزجاني بضم الجيم الأولى وزاي وجيم نزيل دمشق ثقة حافظ رمي بالنصب من الحادية عشرة مات سنة تسع وخمسين
“Ibrahim ibn Ya'qub ibn Ishaq Al-Jozjani, resided in Damascus, Thiqah, Hafiz, he used to exhibit Nasb, belongs to eleventh generation (Tabaqah), died in year 59″
We further read about the Nasb and love of Sunni scholars for this man in Tahdhib al Tahdhib, Vol. 1 pg. 95:
أبي داود والترمذي والنسائي إبراهيم بن يعقوب بن إسحاق السعدي أبو إسحاق الجوزجاني سكن دمشق روى۔۔۔ قال الخلال إبراهيم جليل جدا كان أحمد بن حنبل يكاتبه ويكرمه اكراما شديدا وقال النسائي ثقة وقال الدارقطني كان من الحفاظ المصنفين والمخرجين الثقات۔۔۔ وقال بن عدي كان شديد الميل إلى مذهب أهل دمشق في الميل على علي وقال السلمي عن الدارقطني بعد أن ذكر توثيقه لكن فيه انحراف عن علي
Ibrahim bin Yaqoub bin Ishaq Al-Saddy Abo Ishaq Al-Jozjani narrated in Sunan Abo Dawud, Sunan Al-Tirmidhi, Sunan Al-Nasa'i… Al-Khalal said: ‘Ibrahim is so venerable Ahmad ibn Hanbal used to write to him (send letters) and respect him. Nesa’I said: “Thiqah”. Al-Darqutni ‘He is Hafiz, author and have authentic narrators’… Ibn Uday said: ‘He was too close to the doctrine of the people of Damascus of being against Ali’. Al Salmy narrated from Al Darqutni after he authenticated him: “He has a deviation from Ali “.
Imam of Ahle Sunnah Dhahabi who himself seems to be near Nasb also records about this Nasibi in Mizan al E`itidal, Vol. 1 pg. 75-76 No. 257:
قال ابن عدى – في ترجمة إسماعيل بن أبان الوراق – كما قال فيه الجوزجانى : كان مائلا عن الحق وكان شديد الميل إلى مذهب أهل دمشق في التحامل على على رضى الله عنه
Ibn Uday (in Ismail ibn Abban’s biography) and as Al-Jozjani said about him: ‘He went astray from the right path. He was too close to the doctrine of the people of Damascus of having hatred for Ali [ra]‘
It is unfortunate to see that the Imams of Ahle Sunnah like Imam Nisa’i and Imam Ahmed exalted this impure man so openly but we are also thankful to Allah [swt] for this act of the Sunni Imams which certainly drew a line between ‘them’ – the opponents of Ali (as) and Ali (as) and ‘us’.
Bukhari : 0 Muslim : 0 Nisai’i : 56 Tirmidhi : 10 Abu Dawud : 2 Ibn Majah : 0
This is another authentic narrator of the principle Sunni Hadith books who according to Ibn Hajar Asqalani was a Nasibi. We read in Taqrib al Tahdhib, pg. 94 No. 74:
أحمد ابن عبدة ابن موسى الضبي أبو عبدالله البصري ثقة رمي بالنصب من العاشرة مات سنة خمس وأربعين
“Ahmad ibn Abdu ibn Musa Al-Dhabi Abu Abdullah Al-Basri, Thiqah, he used to exhibit Nasb, belongs to tenth generation (Tabaqah) died in year 45″
He also records in Tahdhib al Tahdhib, Vol. 1 pg. 36:
مسلم والأربعة أحمد بن عبدة بن موسى الضبي أبو عبد الله البصري روى۔۔۔ أبو حاتم وقال ثقة۔۔۔ وقال النسائي ثقة
Ahmad ibn Abdu ibn Musa Al-Dhabi Abu Abdullah Al-Basri narrated in Muslim and the four (Sunan Abo Dawud, Sunan Al-Tirmidhi, Sunan Al-Nesa’i, Sunan ibn Majah)… Abu Hatim said: “Thiqah”…Nesa’i said: “Thiqah”.
Also see Tahdhib al Kamal, Vol. 1 No. 75.
Bukhari : 0 Muslim : 13 Nisai’i : 8 Tirmidhi : 32 Abu Dawud : 13 Ibn Majah : 46
This is another Nasibi who possessed hatred of Imam Hassan (as) and Imam Hussain (as) in his heart. Despite this, this did not undermine his character, the Ulema of Ahle Sunnah praise him and lay the foundation of their madhab on him. Ibn Hajar Asqalani records in Taqrib al Tahdhib, pg. 343 No. 2071:
Ziyad bin Jubair bin Haya bin Masood bin Muteab Al-Thaqafi Al-Basri, Trustworthy and he used to narrate disconnected chains
He also records in Tahdhib al Tahdhib, Vol. 1 pg. 643:
الستة زياد بن جبير بن حية بن مسعود بن معتب الثقفي البصري روى۔۔۔ وغيرهم قال أبو طالب عن أحمد من الثقات۔۔۔ وقال بن معين وأبو زرعة والنسائي ثقة۔۔۔ وذكره بن حبان في الطبقة الثالثة من الثقات۔۔۔ ونقل بن خلفون أن أحمد بن صالح يعني العجلي وثقه۔۔۔ وروى بن أبي شيبة من طريق عبد الرحمن بن أبي نعيم قال كان زياد بن جبير يقع في الحسن والحسين
“Narrated in six books (Sahih Bukhari, Sahih Muslim, Sunan Abo Dawud, Sunan Al-Tirmidhi, Sunan Ibn Majah, Sunan Al-Nesa’i). Ziyad bin Jubair bin Haya bin Masood bin Muteab Al-Thaqafi Al-Basri narrated in … Abu Talib narrates that Ahmad (Ibn Hanbal) said : ‘He is among Thuqat’…Ibn Mueen and Abu Zara’a and Nesa’i said: ‘Thiqah’…Ibn Hibban mentioned him with the third generation of Thuqat… Ibn Khalfon said that Al-Ejli authenticated him (Wathuqah)…Ibn Abi Shaybah narrates that Abdulrahman bin Abi Naeem said: ‘Ziyad ibn Jubair used to talk badly about Al-Hassan and Al-Hussain’.”
Also see Tahdhib al Kamal, Vol. 9 No. 2029 for the appraisal of this Nasibi by the Imams of Ahle Sunnah.
Bukhari : 3 Muslim : 2 Nisai’i : 3 Tirmidhi : 1 Abu Dawud : 3 Ibn Majah : 2
Present day Ahle Sunnah scholars while teaching their followers about the difference between them and Nawasib should not forget to divulge information about the prestigious Nasibi narrators of the Saha Satta and their extreme appraisal by the pioneer Sunni Imams. It is unfortunate that naïve Sunnis that live in the illusion that they are different from Nawasib, when the reality is their Imams were not only on good terms with the pioneer Nawasib but also deemed them worthy enough to derive their religion from.
This narrator of Saha Satta has also been said to be involved in hatred of Ali bin Abi Talib (as). We read about him in Taqrib al Tahdhib, pg. 803 No. 5601:
Qais ibn Abi Hazem Al-Bejeli Abu Abdullah Al-Kofi, Thiqah, belongs to second generation, he had a version, and he narrates from the ten companions who are promised heaven, died after or before year 90 and he was more than one hundred year old.
Ibn Hajar Asqalani records in Tahdhib al Tahdhib, Vol. 3 pg. 444 - 445:
Qais bin Abi Hazem, his name is Husain bin Au’af or Au’af bin Abdulharith or Abdu’af bin Al-Harith bin Au’af Al-Bejeli Al-Ahmasi Abo Abdullah Al-Kofi narrated in Sahih Al-Bukhari, Sahih Muslim, Sunan Abo Dawud, Sunan Al-Nesa’i, Sunan Al-Tirmidhi, Sunan Ibn Majah… Al-A’ajeri narrated that Abu Dawud said : ‘Qais bin Abi Hazem is the best of Tabeen narrators’… They said that he hates Ali, but the known is that he preferred Uthman… Bin Harash said: ‘Venerable Kofi’… Ibn Mueen said: ‘He is more Thiqah than Al-Zuheri’. Murah said: ‘Thiqah’.
Imam Jamaluddin al Mizzi records in Tahdhib al Kamal, Vol. 24 pg. 14 No. 4896:
“They said he hates Ali and all companions, but the known is that he preferred Uthman… Abu bakr bin Abi Khaithamah narrates that Yaha ibn Mueen said:’Thiqah’.”
Bukhari : 21 Muslim : 14 Nisai’i : 2 Tirmidhi : 19 Abu Dawud : 3 Ibn Majah : 13
Here we have another Sunni jurist having elements of Nasb, praised by the scholars of Ahle Sunnah for further cementing the Nasb foundation of their school. Ibn Hajar Asqalani records in Taqrib al Tahdhib, pg. 990 No. 7098:
Maymun bin Mahran al-Jezrei Abu Ayoub al-Reqi, al-faqih (jurist), brought up in Kufa then resided in al-Raqqa, Trustworthy al-faqih (jurist), Governor of Umar ibn Abdel Aziz.
We further read in Tahdhib al Tahdhib, Vol. 4 pg 198:
البخاري في الأدب المفرد ومسلم والأربعة ميمون بن مهران الجزري أبو أيوب الرقي الفقيه نشأ بالكوفة ثم نزل الرقة ۔۔۔ قال عبد الله بن أحمد سمعت أبي يقول ميمون بن مهران ثقة۔۔۔ وقال العجلي جزري تابعي ثقة وكان يحمل على علي وقال أبو زرعة والنسائي ثقة وقال بن سعد كان ثقة
Bukhari in Al-Adab Al-Mufrad, Muslim, and the four (Sunan Abo Dawud, Sunan Al-Nesa’i, Sunan Al-Termidhi, Sunan Ibn Majah). Maymun bin Mahran al-Jezrei Abu Ayoub al-Reqi, al-faqih (jurist), brought up in Kufa then resided in al-Reqa … Abdullah ibn Ahmad said: ‘I heard my father saying that Maymun bin Mehran is Thiqah’… Al-Ejli said: ‘Tab’ee, Thiqah and he used to hate Ali’. Abu Zura’a and Nesa’i said: ‘Thiqah’. Ibn Sa’ad said: ‘Thiqah’.
We also read in Tahdhib al Kamal, Vol. 29 No. 6338:
Bukhari in Al-Adab Al-Mufrad, Muslim, and the four (Sunan Abo Dawud, Sunan Al-Nesa’i, Sunan Al-Termidhi, Sunan Ibn Majah). Maymun bin Mahran al-Jezrei Abu Ayoub al-Reqi, al-faqih (jurist), brought up in Kufa then resided in al-Reqa … Abdullah ibn Ahmad said: ‘I heard my father saying that Maymun bin Mehran is Thiqah and he is more trustworthy than Ikrima… Al-Ejli said: ‘Tab’ee, Thiqah and he used to hate Ali’. Abu Zura’a and Nesa’i said: ‘Thiqah’. Ibn Sa’ad said: ‘Thiqah’... Ibn Hibban mentioned him with the third generation of Thuqat … Abdel-Rahman bin Yusuf said: he is beloved.
Bukhari : 0 Muslim : 3 Nisai’i : 2 Tirmidhi : 4 Abu Dawud : 7 Ibn Majah : 7
This man is also a narrator in all six authentic books of Ahle Sunnah and a jurist. We read about him In Taqrib al Tahdhib, pg. 966 No. 6899:
Al-Mughira bin Muqasim Al-Zabi Abu Hashim…Al-Kufi (from Kufa)...Trustworthy.
We read about him In Tahdhib al Kamal, Vol. 28 No. 6143:
المغيرة بن مقسم الضبي۔۔۔ وقال عبيد بن يعيش عن أبي بكر بن عياش ما رأيت أحدا أفقه من مغيرة۔۔۔ وقال أحمد بن سعد بن أبي مريم عن يحيى بن معين ثقة مأمون۔۔۔ وقال العجلي مغيرة ثقة فقيه الحديث۔۔۔ وكان عثمانيا إلا أنه كان يحمل على علي بعض الحمل۔۔۔ وقال النسائي مغيرة ثقة
Al-Mughira bin Muqasim Al-Zabi. Ubaid bin Yaeish narrates that Abu Bakr bin Ayash said: ‘I never saw some one more jurist than Mughira’… Ahmad bin Sa`ad bin Abi Maryam narrates that Yahya bin Mueen said: ‘Thiqah and curator’… Al-Ejli said: ‘Mughira is Thiqah and a jurist… he was Uthmani and used to hate Ali a little bit’… Al-Nesa’i said: ‘Thiqah’.
Dhahabi records in Al Kashaf, Vol. 2 pg. 288 No. 5602:
Al-Mughira bin Muqasim Al-Zabi, Al-Kufi, the jurist, Abu Hashim, he narrates from Abu Wai’l, Ibrahim and Sha’abi. Shu’ba, Zaid and Ibn Fadil narrate from him…Narrates in Bukhari, Muslim, Tirmidhi, Nisai’i, Abu Dawud and ibn Majah.
Bukhari : 13 Muslim : 13 Nisai’i : 19 Tirmidhi : 3 Abu Dawud : 9 Ibn Majah : 9
Here we have another narrator from the Sunni hadith works known for his Nasibism. Imam Ibn Hajar Asqlaani records about him in Lisan al-Mizan, Vol. 2 No. 1108::
Asad bin Wada’a, Shaami, from the late generation of Tabi'een, Nasibi and used to curse Ali, Ibn Mueen said: ‘He and Azhad al-Harani and others used to curse Ali’. Al-Nasa'i said: ‘Thiqa’. That’s all and the rest of Ibn Mueen narration from al-Durai: ‘Thawr wasn’t cursing Ali, so when he (Thawr) rejected to curse Ali, they pulled him from his legs’… Ibn Hibban mentioned him in al-Thuqat and said: ‘He narrates from Shadad bin Auwais and the people of Shaam (Syria) narrate from him, he was a worshipper. He was killed in the year 136 or 137.’ Abo Hatim said: ‘Muawya bin Saleh, Faraj bin Fadhala and Jaber bin Ghanem narrated from him’.
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
We read the following in the margin of Siyar Alam al-Nubala, Vol. 4 pg. 37 (published in 1993 by Risalah foundation, Beirut. Lebanon)
compiled by Shaykh Shu’aib al-Arnaout:
من الناصبية وهم المنافقون المتدينون ببغضة علي رضي الله عنه ، سموا بذلك لأنهم نصبوا له وعادوه
“From Nasibiyah there comes Nasibi and they are hypocrites, they have made the hate of Ali as their religion. This name was given to them because they have made the hate of Ali as their aim of life (Nasbu) and had enmity for him”
We appeal to justice! One who hates Ali bin Abi Talib (as) is a hypocrite according to the authentic traditions of Holy Prophet (s) and a hypocrite is the one who professes and displays ‘faith’ while he is firm at ‘disbelief’ within his heart. How can someone accept such a hypocrite, as reliable enough to derive one’s religion from? Or was it just the extremist elements within the Sunni clergy who had to reward such Nawasib for their abhorrence of Ahlulbayt (as)?
This person belongs to the notorious lineage of Bani Umayyah and the ulema of ahle Sunnah have to say the following about him in Tahdhib al Tahdhib, Vol. 1 pg. 133:
البخاري في التعاليق وأبي داود والنسائي أسد بن موسى بن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي ۔۔۔ وقال النسائي ثقة ۔۔۔ وقال أيضا هو وابن قانع والعجلي والبزاز ثقة ۔۔۔ وذكره بن حبان في الثقات وقال الخليلي مصري صالح
Narrated in Sahih Bukhari (commentary), Sunan al-Nasa'i, Sunan Abi Dawud. Asad bin Musa bin Ibrahim bin Walid bin Abdul Malik bin Marwan al-Amawi…Al-Nasa'i said: ‘Thiqah’… Ibn Yunus, Ibn al-Qane’a, al-Ejli and al-Bazaz said: ‘Thiqa’… Ibn Hibban mentioned him in al-Thuqat. Al-Khalili said: ‘Pious Egyptian’.
Imam Jamaluddin Mizi records in Tahdhib al-Kamal, Vol. 2 pg. 513 No. 400:
قال البخاري مشهور الحديث يقال له أسد السنة
Al-Bukhari said: ‘His hadith is renowned and he is called the lion of Sunnah’.
From the testimony of Imam Ibn Hajar Asqalani, we will come to know that this praised narrator of Sunni hadith books was a Nasibi. We read in Taqrib al-Tahdhib, pg. 134 No. 403:
“Asad ibn Musa ibn Ibrahim ibn al-Walid ibn Abdul Malik ibn Marwan al-Umawi, the lion of Sunnah, Seduq but yugharib (narrate unique or strange traditions) there is Nasb in him, belongs to the ninth generation, died in year 12 (212) and he was 80 years old.”
Bukhari : 0 Muslim : 0 Nisai’i : 6 Tirmidhi : 0 Abu Dawud : 3 Ibn Majah : 0
Here we present an esteemed Sunni Shaykh whose narrations can be found in Al-Sunan al-Kubra of al-Bayhaqi, Sunnan al-Darqutni, Tarikh Baghdad, Tarikh Dimashq, Al-Kamel fi al-Tarikh of ibn Uday (etc). Imam Dhahabi records in his authority work Siyar alam al-Nubala, Vol. 14 pg. 436:
The Shaykh, the Muhadith, Abu bakr Muhammad bin Harun bin Hamid al-Baghdadi ibn al-Mujader. He heard (hadith) from Beshr bin al-Walid, Abdulala bin Hamaad, Aba Rabeei al-Zahrani, Dawoud bin Rashid, Muhammad bin Abi Umair al-Adani and others. Those who narrated hadith from him are Muhammad bin al-Mudhafar, Abu Umar bin Hayweh, Abu al-Fadhl Ubaidllah al-Zuhury, Abu bakr al-Muqre and others. Ibn al-Khatib authenticated him and said that he had a open deviation from Imam Ali, he showed resentment in some matters. He died in the month of Rabeei al-Akhr in the year 312 H.
Dhahabi also gives his verdict about the Sunni Shaykh in his another famed work Mizan al-I'tidal, Vol. 4 No. 8278:
محمد بن هارون بن المجدر ، أبو بكر . صدوق مشهور ، لكن فيه نصب وانحراف
‘Muhammad bin Harun bin al-Mujder, Abu bakr, well known Seduq, but he has Nasb and deviation.’
Khateeb Baghdadi had recorded about him in Tarikh Baghdad, Vol. 4 pg. 567-568 No. 1730:
وكان يعرف بالانحراف عن أمير المؤمنين علي بن أبي طالب رضي الله تعالى عنه۔۔۔ وكان ثقة
“He was known for deviating from the Ameer al-Mu'minin Ali bin Abi Talib. May Allah be pleased with him…He was thiqah.”
So here we saw another proof that the pioneer Muhadatheen and Shaykhs of Sunni school of thought had Nasb in them and it is sheer stupidity to expect a sweet fruit from a tree that had a rotten and filthy seed.
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
Ibn Hajar records in Taqrib al Tahdhib, pg. 845 Translation No. 5926:
“Muhammad bin Ziyad Abu Sufyan al-Hemsi, thiqah, belongs to the fourth generation”
About his Nasb, we read in Tahdhib al Tahdhib, Vol. 3 pg. 565:
Narrated by Bukhari in Adab al-Mufrad, Sunnan Abi Dawoud, Sunan al-Tirmidhi, Sunan al-Nasa'i, Sunan ibn Majah… Ahmad, Abi Dawud, Tirmidhi and Nesa’i said Thiqat… Uthaman al-Darumi reported from Yahya bin Mueen: ‘Thiqah’ Abbas al-Duri reported from Yahya bin Mueen: ‘Thiqah’. Ibn al-Mada’ini said the same. Abu Hatim said there is no problem in his narration. Ibn Hibban mentioned him in al-thuqat…Al-Hakim said: ‘He is known for Nasb as Hariz bin Uthman was’
We read in Tahdhib al Kamal, Vol. 25 pg. 221 No. 5223:
Saleh bin Ahmad bin Hanbal reports from his father and Abu Dawoud and al-Termidhi and al-Nesa’i: ‘Thiqah’… Abbas al-Duri reported from Yahya bin Mueen: ‘Thiqah’.
Bukhari : 25 Muslim : 21 Nisai’i : 6 Tirmidhi : 8 Abu Dawud : 4 Ibn Majah : 12
This person is the narrator in all six books of Ahle Sunnah. He hated Abu Turab; Ali bin Abi Talib (as) due to his intransigent loyalties to Bani Ummayah. Allamah Ibn Sa’ad records in his book Tabaqat Ibn Sa’ad, Vol. 8 pg. 38:
Abu al-Abbas the poet, his name is al-Saaib bin Furukh, slave of Bani Judaima bin Uday bin al-Dail bin Abdulmunat bin Kenana (tribe).
He rarely narrated hadith, he was a poet and resident in Mecca during the time of ibn al-Zubair, his desire was with Bani Umayyah”
Allamah Yaqoot Hamawi records about the Nasibism of this person in his book Mu'jam al-Udaba pg. 1341:
Abu al-Abbas the blind, the Makki, the poet, slave of Bani Judaima ibn Uday bin al-Dail.
He heard (hadith) from Abdullah bin Amro bin al-A’as, it has been narrated from him by Atta, Habib bin Abi Thabit and Amro bin Dinar.
Ahmad (bin Hanbal) authenticated him.
Al-Bukhari, Muslim, Tirmidi, Abu Dawud, al-Nesa’i and ibn Majah narrated from him.
He was perverse towards the family of Abu Talib, close to Bani Umayyah and used to praise them.
He said to Abu al-Tufail Amer bin Wathela who was a Shia:
‘I swear that I and Abu al-Tufail *** They are different and Allah testify
They were misguided by their love to Abu Turab *** as the Jews were misguided of the truth’
It is evident from this narration that the allegation that the Shias are adherents of the Jews on account of their love to Ali bin Abi Talib (as) is not a new brainchild of the postmodern Nawasib, rather their impure ancestry advanced the same.
Jamaluddin Mizi records in Tahdhib al Kamal Vol. 10 pg. 190-191 that Imam Ahmad bin Hanbal and Imam Nasa'i said about Saaib bin Farukh that he was Thiqa. Imam Ibn Hajar Asqalani records in Tahdhib al Tahdhib Vol. 1 pg. 682-683 that Imam Muslim said about him: ‘He was thiqah and adel’. Ibn Hibban mentioned him in ‘al-Thuqaat’. Ibn Hajar Asqalani in his another book he says he’s thiqat Taqrib al Tahdhib pg. 363, Imam Dhahabi in Kashaf Vol. 1 pg. 425 and Ibn Shaheen in Tarikh Asma al-Thuqaat pg. 108 have declared Saaib bin Farukh as ‘Thiqah’.
Bukhari : 10 Muslim : 10 Nisai’i : 8 Tirmidhi : 3 Abu Dawud : 4 Ibn Majah : 2
The notoriety of this Nasibi figure in history was such that scholars of the likes of Ibn Taimiyah (whose pen often fell within the remit Nasibism) was forced to admit in his Minhaj al Sunnah, Vol. 4 pg. 554:
وقوم من الناصبة المبغضين لعلي رضي الله عنه وأولاده ومهم الحجاج بن يوسف الثقفي
A group of Nawasib and haters of Ali may Allah be pleased with him and his sons, such as al-Hajaj bin Yusuf al-Thaqafi
Allamah Ibn Sa’ad records the following incident which proves the Nasibism of Hajjaj bin Yusuf in Tabaqat al-Kubra, Vol. 6 pg. 112:
Al-Amash reported that once he saw al-Hajaj stopping Abdulrahman bin Abi Layla and said to him: “Curse the liars Ali bin Abi Talib, Abdullah bin al-Zubair and al-Mukhtar bin Abi Ubaid”
And this Nasibi is considered as a jurist amongst Ahle Sunnah as Imam Ibn Hajar Asqalani records in Tahdhib al Tahdhib, Vol. 2 No. 388:
“Hajjaj bin Yusuf bin Abi Aqil al-Thaqafi… He was an elegant and eloquent jurist”
We don’t know how he can be referred to as an elegant and eloquent jurist while he didn’t even pay heed to some basic hadiths calling the enemy of Ali bin Abi Talib (as) a hypocrite!
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
This person was the son of one of the revered personalities among Ahle Sunnah namely Abu Hurraria and Imam Dhahabi in his esteemed book Tarikh Islam, Vol. 6 pg. 305 records that he was in Muawiyah’s army in Sifeen (hence a Nasibi) and was also a narrator of Sunni books.
“Bilal bin Abi Hurraira al-Dawsi.
He narrated from his father.
Those who narrated from him: al-Shu’abi, Yaqoub bin Muhammad bin Tahla and others.
He attended the battle of Sifeen with Muawiya and lived till the reign of Sulaiman”
Ibn Asakir also records about him in Tarikh Dimashq, Vol. 10 pg. 521:
“He attended battle of Sifeen with Muawiya and Muawiya appointed him as a leader over some of his soldiers”
We further read in Tarikh Dimashq, Vol. 10 pg. 522:
“Abu Ubaida said: ‘The leader of the left side troops of Muawiya’s army was Bilal bin Abi Huraira al-Dusi, at the battle of Siffin’.”
The traditions narrated from Bilal bin Abi Hurraria can be found in Sahih ibn Hibban, Al-Mu'jam al-Awsat by al-Tabarani, Al-Mu'jam al-Saghir by al-Tabarani, Mawared al-Daman by al-Haythami and Dikr Akhbar Asfahan by Hafiz Asfahani. Imam Ibn Hibban mentioned him in his book Al-Thuqaat (reliable ones) Vol. 4 pg. 65
If our opponents argue that being a member of the army of Muawiyah in Siffin does not mean that one is a Nasibi then for the benefits of such readers we will cite the definition advanced by Imam Ibn Hajar Asqalani in his esteemed commentary of Sahih Bukhari, Fathul Bari, Vol. 24 pg. 594-595 shall suffice:
وانما هو وصف النواصب اتباع معاوية بصفين
“He described the Nawasib as the followers of Muawiya in the battle of Siffin”
Imam Dhahabi likewise records in his esteemed work Siyar a'lam an-Nubala Vol. 5 pg. 374:
“Nawasib: Those who fought against Ali in Sifeen and acknowledged Ali as Muslim”
Ibn Kathir also stated that Nawasib were those who rejected the caliphate of Ali (as) and hence fought him (as). We read in Al Bidayah wal Nihayah, Vol. 9 pg. 154:
“This hadith clearly rejects Rawafid who are the rejecters of the caliphate of the three caliphs and this also rejects the Nawasib who are from Bani Umayah and those who followed them from Syria in rejecting the caliphate of Ali bin Abi Talib“
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
When we are discussing those (Nawasib) who were participants in the battle of Sifeen fighting with Muawiyah against Ali bin Abi Talib (as), we find the name of a Sahabi Habis bin Sa’ad who participated and perished in it. Imam Jamaluddin al-Mizi records about him in Tahdhib al Kamal, Vol. 5 No. 990:
“Habis bin Saad, others say Habis bin Rabia bin al-Munder, bin Saad bin Yathrabi bin Abd bin Qusay bin Qamran bin Thalba bin Amro bin Thalab bin Hayan bin Jarm, who is Thalba bin Amro bin al Ghaouth bin T’yee al-Tayee al-Yemeni, they say he was a Sahabi… he attended the battle of Siffin alongside Muawiya. He was a commander of the foot soldiers and was killed on that day…Muhammad ibn Sa’ad while mentioning the names of the companions who visited Syria, mentioned Habis bin Sa’ad al-Tayee amongst them. Abu Za’ara while mentioning the companions, the Ansar and the tribes from Yemen visited Syria, cited Habis bin Sa’ad al-Yemeni”
The hadith narrated by Habis bin Sa’ad Tayee can be located in Sunni books such as Sunnan ibn Majah, Musnad Ahmad, al-Mu'jam al-Kabir, Majma al-Zawa'id, Kanz al-Ummal etc.
We have already cited Fath ul Bari and Bidayah wal Nihayah to prove that those who fought with Muawiyah in the battle of Sifeen were Nawasib, let us now strengthen the same notion by presenting the words of non other than but Imam Dhahabi who acknowledged that the followers of Muawiyah at Siffin (i.e. Nawasib) included the Sahaba in his famous Siyar a'lam an-Nubla, Vol. 3 pg. 128:
و خلف معاوية خلق كثير يحبونه و يتغالون فيه ويفضلونه ، اما قد ملكهم بالكرم و الحلم و العطاء ، و اما قد ولدوا في الشام على حبه ، وتربى أولادهم على ذلك و فيهم جماعة يسيرة من الصحابة ، و عدد كثير من التابعين و الفضلاء ، و حاربوا معه أهل العراق ، و نشأوا على النصب
“And there were a great number of people behind Muawiyah who loved him and indulged in Ghulo (extremism) for him and placed him superlatively either because he ruled over them with generosity, clemency and bestowal or because they were born in Syria, on his love and their children were also brought up on same situation and that included a number of Sahabah while the majority were the Taba’een and they fought the Iraqis, they were brought up on Nasb.”
Surely Habis bin Sa’ad al-Tayee falls in the very category of Nasibi Sahabah that Dhahabi pointed out!
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
This companion was among the governors of Muawiyah ibn abi Sufyan. When we look at the biography of Mughira bin Shu’ba as per Dhahabi in Siyar A'lam Al-Nubalaa Vol 3 pg. 21:
“Mughira bin Shu’ba narrates in Bukhari, Muslim, Nisai’i, Tirmidhi, Abu Dawud and Ibn Majah. Ibn abi Amir Masud bin Mataab… He was among the older companions… He gave the pledge under the tree”
Here we will shed some light on the Nasibism and the importance among Ahle Sunnah of one the most devoted filthy followers of Muawiyah. We read in Sunan al kubra Vol 7 pg. 331:
Muhammad ibn Mutatha and Muhammad bin Bishr-Ibn abi Adi-Shu’ba-Husain-Hilal bin Yasaf-Abdullah ibn Zalim al-Mazini
“Abdullah ibn Zalim al-Mazini said: I heard Mughira bin Shu’ba giving a Khutbah and he reviled Ali”
Nisai’i also quotes the following two chains of narrations in Sunan al Kubra Vol 7 pg. 333:
First Chain of narration: Muhammad bin Ala - Ibn Idriss - Husain - Hilal bin Yasaf-Abdullah ibn Dalim. This following chain of narration is also found in Sunan Abu Dawud Sahih per Albani, but the Sunnis have managed to censor the part naming Mughira changing it by “So and So”.
Second Chain of narration: Muhammad bin Ala - Sufyan - Mansur - Hilal bin Yasaf - Abdallah bin Dalim
“Abdullah ibn Zalim al-Mazini said: I heard Sa'id ibn Zayd ibn Amr ibn Nufayl say: Muawiyah came to Kufah, Mughira and Muawiyah started addressing the people by abusing Ali, Sa'id ibn Zayd caught hold of my hand and said: Are you seeing this tyrant cursing (Laan) a man promised jannah?”
We read about him in Tarikh Tabari, Vol. 5 pg. 253-254 (English):
“When Mu’awiya appointed Mughira as a Governor of Kufa in the month of Jamadi year 41, he invited him then he praised Allah and stated to him: “… there are many things I wanted to testament to you but I will leave it because I rely on your insight which will please me and please my domination and will adjust my people, but I will not leave one testament, don’t stop cursing and disgracing Ali and send mercy upon Uthman, disgrace the followers of Ali and reject them and do not listen to them, praise Uthman’s followers and get close to them and listen to them…Al-Mughira appointed an agent for Muawiya in Kufa for seven years and some months, he (the agent) had a good biography and health, but he never left cursing and abusing Ali, mocking and cursing Uthman’s killers, invocating for Uthman for mercy and praising his (Uthman’s) companions”
Mughira not only cursed Ali bin Abi Talib (as) when Ali was alive but his sheer hatred for Ali (as) and his Nasibi DNA made him continue this atrocious habit even after the death of Ali (as). We read in Musnad Ahmad bin Hanbal, Vol. 32 pg. 65-66 Hadith 19315:
“The uncle of Ziad bin Alaqa narrated that al-Mughira bin Shu'ba abused Ali, so Zaid bin Arqam stood up and said: ‘You know that the Prophet forbade abusing the dead, then why are you abusing Ali when he is dead?’”
The hadith has been recorded and declared ‘Sahih’ not only by Shaykh Shouaib al-Arnaut in his margin of Musnad Ahmed bin Hanbal
Imam Hakim recorded this incident in Al-Mustadrak al-Hakim, Vol. 1 pg. 541 Hadith 1419 and declared it Sahih upon the conditions of Imam Muslim and Dhahabi Agreed.
The beloved Imam of Salafies/Wahabies Nasir Al Din Albani also agrees that the report is Sahih upon the conditions of Muslim in Silsilat al-ahadith al-Sahiha, Vol. 5 pg. 520 Hadith 2397.
Moreover Imam Dhahabi who had a habit of scrutinizing the hadith assessments made by Imam Hakim also found no objection to this tradition. The tradition can also be located in other esteemed Sunni works such as:
1. Musanaf ibn Abi Shayba, Vol. 7, pg. 191
2. Al-Mu'jam al-Kabir, Vol. 5, pg. 168
3. Musnad Ibn al-Mubarak, pg. 111
Similarly we read in Fadhael al-Sahaba by Ahmad ibn Hanbal, Vol. 1 pg. 142-143:
From Abdur Rahman ibn al-Akhnas who said: “al-Mughirah ibn Shu’bah gave a sermon and cursed so and so”.
We read in the footnote:
“So and so is Ali ibn Abi Talib as it is found in the narrations by Ibn Abi Asim and Ahmed.”
As for its authenticity, the margin writer namely Wasiullah bin Muhammad Abbas has
declared the tradition as Sahih
So what position would the true lovers and followers of Ahlulbayt (as) take against their staunch enemy? They would obviously not even come close to such a filthy creature let alone keeping relations with him. That would be a logical response for ‘true’ followers but the alleged lovers of Ahlul bayt have given a special place to these Naibis in ALL six principle Hadith works and deemed them reliable enough to derive the teachings of their religion from. We read in Tahdhib al Tahdhib, Vol. 4 pg. 134:
Six (narrated in Sahih Al-Bukhari, Sahih Muslim, Sunan Abo Dawud, Sunan Al-Nesa’i, Sunan Al-Tirmidhi, Sunan Ibn Majah). Al-Mughira bin Shu’aba bin Abi Amer bin Masood bin Mu’ateb bin Malik bin Ka’ab bin Amro bin Saad bin Auof bin Qusai, he is Thaqif Abu Isa, some says he is Abu Muhammad al-Thaqafi, he attended al-Hudaibya and the events after that, he narrates from the Prophet (pbuh)… Ibn S’ad said: “They used to call him Mighira al-Raei, he attended al-Yamama (battle), the invasion of al-Sham and al-Qadesya.
Mujalid narrates from al-Shu’abi saying: ‘The top cunning were four’. He mentioned al-Mughira among them…”
As we all know that among in Sunni school of thought, being a companion of Holy Prophet (s) is a merit of its own kind and according to some Sunnies even a Wali (Saint) cannot be of equal rank with that that of a companion, whilst this notorious enemy of Ahlulbayt (as) is regarded as a ‘renowned companion’ amongst Sunnies, thus one can easily figure out the exalted position this impudent creature enjoys among Ahle Sunnah as we read in Taqrib al-Tahdhib, pg. 965 Translation No. 6888:
“Al-Mughira bin Shu’aba ibn Masoud ibn Mu’ateb al-Thaqafi, a renowned companion embraced Islam before al-Hudaibya, appointed as a ruler in Basra then in al-Kufa. Died in year 50 rather”
So it is further proved that just being a companion of Holy Prophet (s) doesn’t mean that one shall be a righteous too rather there were various companions who had grudge against Ahlulbayt (as) i.e. they were Nasibies which in the light of Prophetic traditions means that they were hypocrites and Kaafirs. The fact has been testified by Imam Dhahabi in Siyar a'lam an-Nubla, Vol. 3 pg. 128:
“And there were a great number of people behind Muawiyah who loved him and indulged in Ghulo (extremism) for him and placed him superlatively either because he ruled over them with generosity, clemency and bestowal or because they were born in Syria, on his love and their children were also brought up on same situation and that included a number of Sahabah while the majority were the Taba’een and they fought the Iraqis, they were brought up on Nasb.”
Dhababi may have found it embarrassing to state that there were a great number of Sahabah on Nasb, hence his referring to ‘a number’ but surprisingly Ibn Taimiyah provided a much more frank admission in Minhaj al Sunnah, Vol. 7, pg. 137 - 138:
و لم يكن كذلك علي فان كثيرا من الصحابة و التابعين كانوا يبغضونه و يسبونه و يقاتلونه
“Verily plenty of Sahaba and Tabi’een used to hate, abuse and fight against Ali.”
According to Ahle Sunnah all Sahaba were just and they claimed to adhere to each and every Sahabi while Ibn Taimiyah testified that plenty of them were Nasibi which in other words means hypocrite. Now we leave the final conclusion to our readers.
Bukhari : 31 Muslim : 34 Nisai’i : 19 Tirmidhi : 29 Abu Dawud : 30 Ibn Majah : 24
He is also amongst those Sahaba who were Nasibi and whom the present day Ahle Sunnah venerate, as Imam Hajar Asqalani records about him in Taqrib al Tahdhib, pg. 166 Biography No. 669:
“Busr bin Irtat and some say Ibn Abi Artat, his name is Umar [Umair] ibn Uwaimer ibn Umran al-Qurashi al-Amiri, he is from a small group of Sahaba who migrated to Syria, died in year 86″
Khalifa bin Khayat records in his famed work Tarikh Khalifa bin Khayat’ pg. 185:
“During the reign of Abdulmalik bin Marwan there took place the deaths of Busr bin Irtat and Umar bin Abi Salama, both of them were the companions of Holy Prophet (s)”
Ibn Atheer records in Asad ul-Ghaba’ pg. 110-111:
Al-Waqidi said : he was born 2 years before the death of the Prophet Saws…Ahmad ibn Hanbal and Yahya ibn Ma’in said : he met the Prophet when he was young…He attended Siffin along with Muawiyah and he was aggressively against Ali and his Followers…Al-Darqutni said: ‘Busr bin Irtat was a Sahabi’
Imam Dhahabi stated in Al-Kashif, Vol. 1 pg. 265 Translation No. 558:
“Busr bin Irtat or Ibn Abi Irtat al-Amiri, a Sahabi”
Imam Dhahabi in his another authority work Siyar alam an-Nubla’ Vol. 3 pg. 409-410 records the following testimony of Ibn Yunus about Busr bin Irtat:
Ibn Yunis said: ‘A Sahabi who testified to the conquest of Egypt, he owned a house and a resort there. He ruled Hijaz and Yemen for Mu’awiya, he did many bad things and he got scruple (sickness) towards the end of his life’
Imam Tirmidhi and Imam Nasa'i record a narration each from Busr where he directly narrates from the prophet saws proving he’s a companion in ‘Sunan al-Tirmidhi (Jami` at-Tirmidhi 1450) Sunan Nasa'i (Sunan an-Nasa'i 4979) Albani also authenticated a hadith in Abu Dawud from him (see Sunan Abi Dawud 4408)
Having proved his companionship with the Holy Prophet (s), we shall remind our readers that Busr was too amongst those hypocrites who Muawiyah bin Hinda had installed to curse Ali (as). About his abhorrence for Ali bin Abi Talib (as), here we present the words recorded by Allamah Ibn Atheer Jazri in Asad’ul Ghaba, Vol. 1 pg. 110-111:
وشهد صفين مع معاوية وكان شديدا على علي وأصحابه
“He attended Sifeen along with Muawiyah and he was aggressively against Ali and his Sahaba”
If this fact is not sufficient to prove him a filthy Nasibi, then the following incident recorded by Imam Ibn Jareer Tabari shall solace the Nasibi hearts. We read in History of Tabari Vol. 18 pg. 15 (Arabic):
“When Busr spoke on the pulpit (minbar) of Basrah, he reviled Ali. Then he said: ‘I implore God, that anyone who knows that I am truthful should say so, or likewise if I am a liar’. When Abu Bakrah said: ‘By God we know you only as a liar’. (Busr) ordered him to be strangled.”
So we saw another proof that just being a Sahabi doesn't save one from being a Nasibi (i.e. hypocrite) on the other side. Though the status of being a Sahabi is suffice for Ahle Sunnah to deem such an individual as an authority in narrating hadith but still let us inform our readers that the hadith narrated by Busr can be read in ‘Sahih ibn Hibban’ Vol. 3 pg. 230, Musnad Ahmed bin Habal while Shaykh Shoib al-Arnaut who wrote the margin of the book graded hadith narrated by Busr as Sahih (Hadith Nos. 17663, 17664, 17665), Sunan Abu Dawud and Sunan Tirmidhi while Imam of Salafis/Wahabies Nasiruddin Al-Albaani graded such hadith as Sahih (see Sahih Abi Dawoud, hadith 4408, Sahih al-Tirmidhi, hadith 1490).
Bukhari : 0 Muslim : 0 Nisai’i : 1 Tirmidhi : 3 Abu Dawud : 1 Ibn Majah : 0
There is no need to cite the lofty and prestigious rank that Ibn Taymiyah enjoys among the Sunni masses particularly the Salafies/Wahabies who deem him ‘Shaykh ul Islam’. What is worth mentioning is the Nasibism harbored by this great Imam of the Salafis. While recording the biography of Ibn Tamiyah, Imam Ibn Hajar Asqalani records different views that the Sunni scholars held of him:
“…Others considered him someone who conceals unbelief due to his saying that the Prophet is not to be sought for help (laa yustaghaathu bihi) and the fact that this amounted to diminishing and impeding the establishing of the greatness of the Prophet And among the most strict people against him is al-Noor al-Bakri, when he made a council because of that, some of the members said: ‘We shall pardon him (ibn Tamiya)’. He (al-Bakri) replied: ‘There is no meaning of that statement, if he was diminishing he must be killed, if it wasn’t diminishing he will not be pardoned’.
Others considered him a hypocrite because of what he said about Ali:… that he had been forsaken (makhdhoolan) everywhere he went, had repeatedly tried to acquire the khilafa and never attained it, fought out of lust for power rather than religion, and said that “he loved authority while Uthman loved money.” He would say that Abu Bakr had declared Islam in his old age, fully aware of what he said, while Ali had declared Islam as a boy, and the boy’s Islam is not considered sound upon his mere word, and because his statement about the story of proposing the daughter of Abu Jahl and what he attribute the praises to…Also the story of Abi al-Aas bin al-Rabee and what can be concluded from its concept. In totality, he said derogatory things such as these, and it was said against him that he was a hypocrite, in view of the Prophet’s saying (to Ali): “Only a hypocrite would show you hatred.”
Dur al-Kaminah, Vol. 1 pg. 49 - 50
The testimony regarding the acerbic mentality possessed by Ibn Tamiyah against Ali bin Abi Talib (as) can also be read in Imam Ibn Hajar Asqalani’s another famed book ‘Lisan al-Mizan’ Vol. 8 pg. 551 - 552:
وكم من مبالغة لتوهين كلام الرافضي أدته أحيانا إلى تنقيص علي رضي الله تعالى عنه
“The exaggeration in refuting the Rafidhi text has sometimes taken him to towards belittling Ali (ra)”
The Nasibism of Ibn Tamiyah was to the extent that the renowned anti-Shia scholar Muhadith Shah Abdul Aziz Dehalwi too worte:
“At times, the text of Ibn Tamiyah in books like ‘Minhaaj as Sunnah’ and others has been very hideous, it has been very belittling particularly against Ahlulbayt, prohibits visiting the tomb of Rasulullah (s), rejects the Ghauth, Qutub and Abdaal and disgrace the Sufis… According to the views of Ahlus Sunnah, his text is cursed therefore AhlulSunnah can not be criticized because of his writings”.
Fatawa Azizi, Vol. 2 pg. 79 (Published in Deoband)
Sunni scholar from Morocco Hafiz Ahmad bin Sidiq (d. 1354 H) records in ‘Fath al-Malik al-Ali’ pg. 112-113:
“The extremist Nawasib such as ibn Taymiyyah and whoever is similar to him.”
Allamah Hasan bin Ali al-Saqqaf (born in 1961) is a contemporary Sunni scholar of modern day, he is the chief of Imam Nawawi center in Jordan, he has been student of some esteemed Sunni scholars such as al-Azeemi (the margin writer of the book Sahih Ibn Khuzaima), Hafiz Ghemari and Sheikh Bouti. Allamah Saqqaf in the margin of the book ‘Sahih Sharh Aqida Tahawiyya’ pg. 654 states:
“From those who followed the path of Banu Ummaya practiced Nasb against Ali, Lady Fatima, Alulbayt and assaulting them was Ibn Tamiyah al-Harani and his Nasibi companions.”
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
Again, there is no need to introduce this personality to our readers, among his different books, ‘Al-Muhala’ is even today considered a masterpiece in respect of Sunni jurisprudence. Still, we shall very briefly quote about him from Imam Dhahabi’s authority work Tadkira tul Huffaz, Vol. 3 pg. 201 No. 1016:
‘Ibn Hazm, the Imam, Allamah, Hafiz, Faqih, Mujtahid…he was skillful, religious, pious ascetic and truthful’…Saed bin Ahmad said: ‘Ibn Hazm was the most knowledgeable among the people of Andalus’…Al-Humaidi said: ‘Abu Muhammad was preserver of hadith, his jurisprudence is deducted from the book (Quran) and Sunnah, he was skillful in various subjects, used his knowledge, we never saw someone like him in smartness, quickly memorizing, generosity and religiously’
Now, we shall point out to our readers that this legendary Sunni Imam too was not free from Nasb. Imam of Ahle Sunnah Dhahabi revealed that Ibn Hazm Tazkiratul Huffaz, Vol. 3 Translation pg. 201 No. 1016 had nasibi tendencies. We also read the following in Siyar a'lam al-Nubala, Vol. 18 pg. 201:
مما يزيد في شنآنه تشيعه لأمراء بني أمية ماضيهم وباقيهم واعتقاده لصحة إمامتهم حتى لنسب إلى النصب
‘What increased his status was his inclination towards the rulers of Bani Umayya, the past and the present of them and his belief of the correctness of their imamate, till he was attributed to Nasb’
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
Thirty Five: Ibn Abi Dawud
We are barely surprised that the father of Abu Dawud who claims “Amongst the people who followed their desire, there isn’t anyone with more true hadiths than the Khawarij” is a recognized nasibi. Dhahabi recorded in Mizan Al-I'tidal. Vol. 2 pg. 433-434:
Ibn Uday said: 'In the beginning he was fairly Nasibi.'
Al-Dhahabi praises him in his famous book Siyar A'lam Al-Nubala. Vol. 13 pg. 221-223:
Abdullah bin Sulayman bin Al-Ash'ath Al-Sejestani, Aboo Bakr, the Trustworthy Hafiz...he was an ocean of knowledge, even some people preferred him over his father (Abu Dawud, compiler of Sunan Abu Dawud).
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
Thirty six: Umar ibn Sa’ad
Should the nawasib think they are off the hook, we would like to remind them that even the killers of the prophet’s grandson are acceptable. We read in Tarikh Al-Sagheer. Vol. 1 pg. 178 the following regarding the event of Karbala and what Umar ibn Sa’ad did to the Family of the Prophet (saw):
Aboo Al-Muaali Al-Ijlli narrated from his father that he said: "When Hussain (a.s) arrived in Karbala, Umar bin Sa'ad was the first individual who cut the ropes of the tents."
Dhahabi says the following regarding him in Siyar Al-A'lam Al-Nubala. Vol 4 pg. 349 - 350:
Umar bin Sa'ad, the commander of the troops that fought against Al-Hussain (r.a), then Al-Mukhtar killed him (Umar ibn Sa'ad). Nisai’i has narrated from him.
Ibn Hajar Al-Asqalani said the following in Tahdhib Al-Tahdhib. Vol. 3 pg. 227:
Umar ibn Sa'ad bin Abi Waqqas Al-Zuhri Aboo Hafs Al-Madani lived in Kufa. He narrated traditions from his father and Aboo Sa'eed Al -Khudri. His son Ibraheem and grandson Aboo Bakr bin Hafs ibn Umar, Abu Ishaq Al-Seba'i, Ayzaar bin Hareeth, Yazid bin Abi Maryam, Qatada, Zuhri and Yazid bin Habeeb and others have narrated traditions from him.
Ibn Hajar also recorded in Taqrib Al-Tahdhib pg. 719 Person # 4937:
Umar ibn Sa'ad bin Abi Waqqas Al-Madani 'Trustworthy’... but he was the leader of the army that killed Hussayn ibn Ali.
Al-Mizzi recorded in Tahdhib Al-Kamal. Vol. 21 pg. 357:
Ahmad bin Abdullah Al-Ijlli said: "He used to narrate traditions from his father, and the people narrated from him, and he is the one who killed Al-Hussain (a.s), and he is a Trustworthy Tabi'ee."
Al-Dhahabi recorded in Mizan Al-I'tidal Vol 3 pg. 198:
Umar bin Sa’ad bin abi Waqas Al-Zuhri. Narrated hadiths in Nisai’i and he himself is not suspected even though he killed Hussayn and committed crimes.
Bukhari : 0 Muslim : 0 Nisai’i : 1 Tirmidhi : 0 Abu Dawud : 0 Ibn Majah : 0
In this regard we will present three traditions affirming that Marwan bin Hakam (Laeen ibn
Laeen), the beloved and reliable partner of Muawiyah used to curse Ali bin Abi Talib (as).
First, let us cite the comments of Ibn Kathir from Al Bidaya wal Nihaya, Vol. 11 pg. 712:
وَلَمَّا كَانَ مُتَوَلِّيًا عَلَى الْمَدِينَةِ لِمُعَاوِيَةَ كَانَ يَسُبُّ عَلِيًّا كُلَّ جُمُعَةٍ عَلَى الْمِنْبَرِ، وَقَالَ لَهُ الْحَسَنُ بْنُ عَلِيٍّ: لَقَدْ لَعَنَ اللَّهُ أَبَاكَ الْحَكَمَ وَأَنْتَ فِي صُلْبِهِ عَلَى لِسَانِ نَبِيِّهِ، فَقَالَ: " «لَعَنَ اللَّهُ الْحَكَمَ وَمَا وَلَدَ» " وَاللَّهُ أَعْلَمُ
“When Marwan was a governor of Mu’awiya in Madina, he would curse Ali every
Friday from the pulpit (Minbar). Hasan bin Ali then said to him: “Allah then cursed
your father by the tongue of His messenger when you were in his ‘Sulub’ (loins) and
has said that the curse of Allah be upon Hakam and his progeny.”
We read in Tarikh ul Khulafa, pg. 152:
“Umayr ibn Ishaq said: Marwan was the amir over us, and he would abuse ‘Ali every
Jumah from the mimbar, whilst al Hasan would listen and offer no reply”
Imam Dhahabi also confirmed the Kufr act by Marwan (Laeen ibn Laeen) of cursing Ali bin
Abiu Talib (as) by citing it as follows in Dhahabi’s Tarikh al Islam Vol. 5, pg. 231 - 232:
“Marwan bin Hakam used to curse Hadrat Ali (as) in the Sermon (Khutba) of Friday.”
Now we present one of the principle books of Ahle Sunnah to prove that Marwan’s enmity
towards the fourth caliph of Ahle Sunnah was not deemed sufficient grounds for the Ahle
Sunnah to remain aloof from him, on the contrary he was granted a certain rank in their
hadith works and the term “RA '' was used for him. We read in Sahih Muslim 2409:
“The Governor of Medina who was one of the members of the house of Marwan called
Sahl Ibn Sa’d, and ordered him to curse Ali. But Sahl refused to do so. The governor
said: “If you don’t want to curse Ali, just say God curse Abu Turab (the nickname of
Ali).” Sahl said: “Ali did not like any name for himself better than Abu Turab, and Ali
used to become very happy when somebody would call him Abu Turab.”
We read in Masail Imam Ahmad - Kitab al-Eilal wa Ma'rifat al-Rijal, Vol. 3 pg. 176 No. 4781:
4781 - حَدثنِي أبي قَالَ حَدثنَا إِسْمَاعِيل قَالَ حَدثنَا بن عون عَن عُمَير بْن إِسْحَاق قَالَ كَانَ مَرْوَان أَمِيرا علينا سِتّ سِنِين فَكَانَ يسب عليا كل جُمُعَة ثمَّ عزل ثمَّ اسْتعْمل سعيد بن الْعَاصِ سنتَيْن فَكَانَ لَا يسبه ثمَّ أُعِيد مَرْوَان فَكَانَ يسبه
From Umair ibn Ishaaq who said: Marwan was our Ameer for six years and he used to curse Ali every Friday! Then he was fired and then Said ibn al-Aas was hired for two years and he did not curse him. After him Marwan was rehired and he (again) cursed him.
In the footnote we read:
“The chain of narration is Sahih and may Allah (swt) help us”
Dhahabi records in Siyar Alam al Nubala, Vol 26 pg. 210
It was narrated by Umar bin Ali bin Hussein from his father. He said that Marwan said: 'No one [among the Islamic nobility] was more temperate (akaff) towards our master than your master.' Ali bin Hussein asked him: 'Why do you curse him then from the pulpits?' He answered: 'Our reign would not be sound without that.”
Dhahabi commented:
This narration was narrated by Ibn Abi Khaytama and it’s isnad is strong.
As we are discussing Nawasib amongst the Sahabah, we will present one of the notorious Nasibies who always remained a problematic issue for Islam, the Prophet (s) and his Ahlulbayt (as), his father Hakam used to insult the Holy Prophet (s) the Prophet (s) cursed him and exiled him from Madina. Ayesha once told Marwan:
“God cursed your father while you were still in his loins, hence you too are included amongst the accursed men”
1. Tafsir Qurtubi, Vol. 13 pg. 115
2. Tafsir Kabir, Vol. 20 pg. 238
Regarding the accursed tree mentioned in Holy Quran (17:60) We read in Tafsir Durr al Manthur, Vol. 5 pg. 309 Ibn Abi Hatim has related from Ba’adli bin Murrah that the Holy Prophet (s) said:
“The accursed tree denotes Hakam and his offspring…Aisha said: to Marwan ibn Al-Hakam. I heard Rasulullah Saws saying to you father and grandfather that they are the Accursed tree in the Quran”.
Ibn Hajar also records in Al-Matalib Al-Aliya. Vol. 18, H. 4455, pg. 265:
Ishaq said: Narrated to us Sulayman ibn Harb from Himad ibn Salama from Ata ibn Al-Sahib from Abi Yahya who said: I was in the presence of Al-Hasan (a.s) and Al-Hussain (a.s), and Marwan was swearing on Al-Hussain (a.s). Al-Hassan (a.s) told Al-Hussain (a.s) to ignore him, then Marwan became angry and said: "An accursed household." Whereupon Al-Hassan (a.s) became angry and said: "Did you say, an accursed household?! By Allah (swt)! Verily Allah (swt) has cursed you while you still were in the loins of your father."
- Footnote: It is Sahih (Authentic) through this chain, because all of its narrators are trustworthy. The same narration is found in the Musnad of Abu Ya’ala Al-Mawsili Vol 12 pg. 135 and the authenticator of the book “Doctor Hussein Sulaym Asad '' and he says it is Sahih.
Also see the prediction of the Holy Prophet (s) about Marwan in Mustadrak al-Hakim, Vol. 4 pg. 526. Ibn Hajar Makki al-Haythami records the following incident that shows the abhorrence this impure person had towards Ahlulbayt (as). We read in Sawaiq al-Muhriqah, pg. 462-463:
“There is another tradition having Thiqa narrators that when Marwan became ruler over Madina he started to abuse Ali every Friday from the pulpit. Saeed bin Aas then became Wali of Madina, he didn’t say anything but when Marwan once again became Wali he started uttering the same absurdity again . Hadhrat Hassan knew about this and would remain silent and he used to enter the mosque at the time of Takbeer only, when Marwan became unsatisfied at the patience of Hassan [ra] and sent some appalling messages about Him and His respected father. His absurdities included this sentence that “Your example is like that of a mule for when it is asked who its father is, it will reply: “a horse”. Hadhrat Hassan told the messenger: ‘Go back and tell Marwan: ‘By calling names to you, we do not want to remove whatever you have said against us. Verily we shall both appear before Allah. If you are ruled upon as a liar, Allah is the Greatest for taking revenge.” Verily Marwan has indeed ‘respected’ my grandfather Prophet (s) by calling me the example of a mule!”. While coming back the messenger met Hadhrat Hussain and after forcing him, he told him the statement of Marwan. Hadhrat Hussain said: “Tell Marwan: Take information about your father and your people yourself, and the sign between you and me is that the curse of Holy Prophet (s) has stuck between your two shoulders”
Imam Jalaluddin Suyuti has also recorded the same incident with the words that show the blasphemy committed by Marwan (may Allah curse him and his supporters) against lady Fatima Zahra (sa). We read in Tarikh Al Khulafah, pg. 152 (English):
“Ibn Sa’ad narrated that Umayr ibn Ishaq said: Marwan was the amir over us, and he used to abuse Ali every Jumu'ah (Friday) from the minbar, while al-Hasan would listen and make no reply. Then he sent a man to him saying, ‘I swear by Ali, by Ali, by Ali, and by you, by you! I don’t find any likeness for you except the mule, to which it is said, “Who is your father?” and it replies, “My mother is a mare.’” Al-Hasan said to him, ‘Return to him and say to him, “By Allah, I will not efface for you anything of what you have said by abusing you. However, you and I have an appointment together before Allah. Then, if you are truthful, may Allah recompense you for your truthfulness. If you are a liar, then Allah is worse in revenge.’”
Before the above cited tradition we read the following episode in Sawaiq al-Muhriqah:
Marwan cursed al-Hussain bin Ali, (may Allah be pleased with them) a horrendous curse and said: ‘By Allah you Ahlulbayt are the cursed ones (mal’un)”. Then al-Hussain became angry and replied: “If you mean that, then by Allah, He [swt] and His messenger cursed you when you were in your father’s loin”, upon which Marwan remained silent”
Imam of Deobandies, Muhammad Anwar Shah Kashmiri recorded the following reference in his esteemed commentary of Sahih Bukhari Faiz al Bari Sharah Sahih Bukhari, Vol. 2 pg. 467 about Marwan; the beloved governor of Muawiyah:
ثم إن من السُّنة تقديمَ الصلاةِ على الخُطبة. وإنما قَدَّمها مراونُ على الصلاةِ لأنه كان يَسُبُّ عليًا رضي الله عنه
“The sunnah is to perform prayer before the sermon, but Marwan made it (sermon) before the prayer because he used to abuse Ali (may Allah be pleased with him)”
Qadhi Showkani records in his authority work Nayl al-Awtar Vol. 7 pg. 53:
Al-Iraqi said: ‘The truth is that the first one to did that was Marwan in Madina during the caliphate of Muawiyah’
The motivating force for Marwan in making changes in prayer so that he could curse Ali (as) was his caliph Muawiyah. In al ‘Al-Uam’ Vol. 1 pg. 235 by Imam al-Shafi'i we read:
Shafi’ee stated that Abdullah bin Yazid al-Khutmi said: ‘The prophet (pbuh), Abu bakr, Umar and Uthman used to start by praying before the sermon till Muwiyah came and made the sermon before (the prayer)’
Our readers will no doubt wonder what accolades the ulema of Ahle Sunnah would shower on such a filthy character who cursed the Ahlulbayt (as) an individual that the Prophet (s) initiated enforcement action against. Let us present the famed Deobandi scholar and beloved of Nawasib of kr-hcy.com Shaikh ul Hadith Maulana Zafar Ahmad Uthmani who in his book written in the service of caliph Uthman created a separate topic for Marwan bin Hakam and offered the following arguments in the defense of Marwan:
“Now let us see the statements of Muhadatheen and critics about Marwan (may Allah be pleased with him).
[1]. Hafiz Ibn Hajar in Tahdhib al Tahdhib Vol 4 pg. 50 has counted him amongst the narrators of Sahih Bukhari and the four Sunan and he is deemed in the second category of Sahabah i.e. those Sahabah who saw Prophet (s) but its not proven that they heard from Him. However, there is no disagreement of him being a Sahabi, if narrating is deemed to be sufficed. And the same is the view of the majority… Verily all Sahabah are Aadil means truly religious and reliable.
[2]. Urwah bin Zubair stated that Marwan is not suspected in hadith. Sehl bin Sa’d Sa’di a distinguished Sahabi narrated from him depending on his veracity. Ali bin Hussain (Zain al-Abdeen) and Urwah bin Zubair and Abu Bakar bin Abdur Rahman bin al-Harith and Saeed bin al-Museyab and Ubaidullah bin Abdullah bin Utbah and Mujahid and Abu Sufyan servant of Abi Ahmad have narrated from Marwan (may Allah be pleased with all of them). While he narrated from Hadhrat Umar, Uthman, Ali and Zaid bin Thabit and Abu Hurrairah Basrah bint Safwan and Abdur Rahman bin al-Aswad bin abdul Ghayuth (may Allah be pleased with all of them) and he has also narrated a Mursal tradition from Prophet (s).
[3]. Hafiz Ibn Hajar in the Muqaddimah of Fath ul Bari Vol 2 pg. 457 has stated: “The tallest objection against Marwan is that on the day of war of camel, he shot an arrow to Talha due to which he died and secondly, after Muawyah bin Yazeed, he raised the sword in order to attain caliphate.”
As for the murder of Hadhrat Talha, Ismaeel and others have stated that the murder was based on interpretation, like various Sahabah got murdered at the hands of other Sahabah during Jamal and Sifeen. In their eyes the other party was rebellious and it is permissible to kill rebels.
Moreover, Imam Malik relied on Marwan’s hadith and his statements pertaining to jurisprudence and apart from Muslim all the authors of Sahih have narrated hadith from Marwan.
Those who study Muwatta of Imam Malik know that Imam Malik relied on Marwan (may Allah be pleased with him) as a jurist of Madinah and he recorded numerous statements from him pertaining to jurisprudence.”
Baraat Uthman, pg. 42-44 by Zafar Ahmed Uthmani (Maktaba Sidiqiya, Attock, Pakistan)
The book can also be read at the following link of Najis Nawasib of Sipah-e-Sahabah
http://www.kr-hcy.com/baratusman/butitle.jpeg
The famed Hanafi scholar Shaykh Abdul Hai al-Lacknawi echoed the same in Rijal- Narrators of Muwtta Imam Muhammad, pg. 91
Thus, the only two negative points the Ahle Sunnah could find against this person is that he killed Talha and raised his sword to attain power. What about the unlimited grudge he bore against the very Ahlulbayt (as) that our opponents claim to love? What about the notorious beliefs he held against the fourth rightly guided caliph of Ahle Sunnah who happened to be a prominent Sahabi as well?
One of the revered scholars of Salafis, Nasiruddin Al-Albaani graded those hadith as ‘Sahih’ which contain Marwan bin Hakam in the chain of narration, see:
Shah Abdul Aziz Muhadith Dehalwi records in his famed anti-Shia work Tauhfa Ithna Ashari (Urdu), pg. 97 Published in Karachi:
“Hadith narrated by Marwan can be found in al Bukhari, even though he was a Nasibi, in fact he was leader of that wicked faction.”
Bukhari : 14 Muslim : 4 Nisai’i : 6 Tirmidhi : 3 Abu Dawud : 7 Ibn Majah : 2
Those Sunni scholars who were reluctant to use Marwan bin Hakam as a source of guidance had only one complaint against him and that was his killing the companion Talha. As Shaykh Abdul Hai Lucknawi and Zafar Ahmad Uthmani stated:
“They only take revenge on him because he shot Talha on the day of Camel with an arrow and killed him”
We ask the present day Sunni clergy and their adherents:
Was this the only objection against Marwan?
What about the order of the Holy Prophet (s) according to which He (s) exiled him along with his family?
What about the curse that the Prophet (s) and Allah (swt) sent on him via his father?
Are the above issues not a matter of concern for the Ahle Sunnah? Furthermore, what about:
the blasphemy committed by him for calling the pure ancestry of Imam Hassan (as) as that of a mule and horse?
his evil act of cursing your 4th caliph and the leader of all Awliya Allah?
the disrespect he made to Imam Hassan (as) and his blessed mother (sa) and then to Imam Zain ul Abdeen (as)?
In reality these are just supplementary questions, the really tough questions need to be asked of the main culprit, namely the 3rd caliph Uthman. Can his adherents tell us:
What divine mandate gave him the right to revoke the expulsion order issued by the Prophet (s) against Hakim and Marwan that banned them from Madina?
Rasulullah’s (s) banishment of father and son, is clear evidence that they were enemies of Islam, so why did Uthman decide to summon them and appoint them in key government posts?
Were these actions not an open violation of the following Quranic injunction:
“It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path” (Surah Al Ahzab, verse 36)
Despite the historical support of this Nasibi, the Ahl Sunnah still claim that they love the Ahlulbayt (as) more than the Shias! The Ahle Sunnah’s historical support for Marwan, to the point that they have even referred to this open Nasabi as a Faqih of Madina and man of truth leaves us with no doubt that their affiliation has always been with Nasibis, and that one’s hatred of ‘Ali (as) should never be deemed an impediment in one’s position as a reputable scholar.
We have until now discussed those Nasibi figures that set the foundations of Ahlesunnah and were identified as proud adherents of the Nawasib madhab, in addition to this ilk, there were others who whilst not declared Nasibi possessed an unequivocal stance against the Ahlulbayt (as) that evidences their Nasabi DNA. We are referring to such prominent personalities from amongst the ancestors of present day AhleSunnah who partook in the tragedy of Karbala against Imam Hussain (as) and His (as) Ansar. Since we have already shed light on them in our article Who killed Imam Hussain (as)? we do not feel it apt to repeat the same details about such Nasibi individuals and their role in the Sunni Hadith literature. Such people include, Shimer bin Zil Joshan, Ibn Ziyad, Umar ibn Saad, Shabath bin Rab’i, Muhammad bin al-Asha’th, etc.
Total Hadiths the Nawasib narrate in the Six main Sunni books
Bukhari : 185 Muslim : 214 Nisai’i : 190 Tirmidhi : 183 Abu Dawud : 164 Ibn Majah : 185
We have until now discussed those Nasibi figures that set the foundations of Ahlesunnah and were identified as proud adherents of the Nawasib madhab, in addition to this ilk, there were others who whilst not declared Nasibi possessed an unequivocal stance against the Ahlulbayt (as) that evidences their Nasabi DNA. We are referring to such prominent personalities from amongst the ancestors of present day AhleSunnah who partook in the tragedy of Karbala against Imam Hussain (as) and His (as) Ansar. Since we have already shed light on them in our article Who killed Imam Hussain (as)? we do not feel it apt to repeat the same details about such Nasibi individuals and their role in the Sunni Hadith literature. Such people include, Shimer bin Zil Joshan, Ibn Ziyad, Umar ibn Saad, Shabath bin Rab’i, Muhammad bin al-Asha’th, etc.
