Deviations of Fadhlullah
Deviations of Fadhlullah
Deviations of Fadhlullah
MAHDI MOHA<JIR
I
Copyright © 2003, Islamic Propagation Center
ISBN 0-9539260-4-4
II
In the name of Alla>h
III
IV
For
V
VI
CONTENTS
CONTENTS
2
ARABIC TRANSLITERATION
ARABIC TRANSLITERATION
(dh)
As in the word “there”.
(gh)
3
FAD{LOLLA<H
The nearest sound for this is that of the French R.
(th)
As in the word “three”.
(A< or a>)
The diacritic or the small horizontal line above the
letter, like (A< or a>), represents a ‘long’ A; an alternative to
writing aa. The nearest example for the ‘long’ A, or (A< or a>),
in English words is: “far” as opposed to “fat”. In the case of
“far”, the ‘A’ is elongated in the pronunciation, whereas in the
case of “fat”, the ‘A’ is short.
(c)
This symbol is used to characterize an Arabic letter
that represents the sound of ‘strong’ A. Creating the sound of
(c) is similar to that of the normal ‘A’, with the difference that
the former is generated further up in the beginning of the
throat, where more muscles are contracted to block more of
the throat. And just as in the case of the normal ‘A’, the sound
is actually generated at the time of the release of the
contraction of the muscles involved.
(D{ or d})
The sound of this letter is somewhere near the sound of
(Z}) which will be explained later. (D{ or d}) is generated by
slightly pressing the tip of the tongue against the tip of the
4
ARABIC TRANSLITERATION
front upper teeth, whilst caving in the middle part of the
tongue.
(H{ or h})
The sound of this letter resembles the sound of ‘strong’
H. The sound for (H{ or h}) is generated from the proximity of
the throat that the normal H is, but from an area slightly
further up the throat, with the back end of the tongue closing
in against the roof of the throat immediately before the uvula
whilst forcing the air though in the outward direction.
(Kh)
The sound for this is perhaps somewhere between that
of ‘H’ and ‘K’, as far as the location of mouth where it is
generated is concerned. It is generated by pressing the back
end of the tongue against the uvula whilst forcing the air
though in the outward direction causing the uvula to vibrate
between the tongue and the hard pallet.
Some examples of the sound of (kh) found in English
words or words that the English reader may be familiar with
are:
“Loch”, the Scottish word for lake, where the ‘ch’ in
loch is pronounced as the designated (kh) in Arabic. And
“Mikhail”, as in Mikhail Gorbachev, where the ‘kh’ is, or
should be pronounced as it is required in the Arabic language.
(Q)
The sound for this letter is a short and sharp version of
the letter (gh) or the French R. Whereas in the process of
generating the sound of (gh), the back end of the tongue is
pressed slightly against the uvula, allowing some air to flow,
in the case of the sound of the Arabic alphabet represented by
Q, the same process takes place with the difference that the
passage is completely blocked, and the sound is actually
generated by the sudden release of the blockage.
5
FAD{LOLLA<H
(S{ or s})
The sound of this letter resembles the sound of ‘strong’
S. In aid of pronouncing (S{ or s}), it would be helpful if you
consider saying the letter ‘S’ when the front upper and lower
teeth are brought closer together reducing the airflow, thus
producing the sound of the letter ‘S’. The opposite process is
used to generate the sound of (S{ or s}), i.e. the sound is
produced when slightly moving apart the upper and lower
teeth whilst slightly curving the center of the front half of the
tongue in the downwards direction, thus pronouncing (S{ or s}).
(T{ or t})
The sound of this letter resembles the sound of ‘strong’
T. Whereas a normal T is generated by involving the front end
of the tongue, (T{ or t}) is generated by pressing the front end of
the trunk of the tongue against the front end of the hard palate
or the roof of the mouth with the tip of the tongue actually
touching the back of the upper front teeth.
(Z{ or z})
The sound of this letter nowhere near that of a normal
Z! The best description of this sound is that it could be the
strong version of (dh) as in the word “there”. Whereas (dh) is
generated by placing the tip of the tongue between the upper
and lower front teeth, whilst slightly pressing against the
upper front teeth, the sound for (Z{ or z}) is generated by
placing more of the front end of the tongue between the upper
and lower front teeth, whilst slightly pressing against the
upper front teeth, and curving the center of the tongue
downwards.
‘Double’ letters
In the Arabic language, there are many instances where
a letter in a word has double pronunciations with a very slight
6
ARABIC TRANSLITERATION
or no pause between the two. For correct pronunciation of the
word, it is important that there is a very slight pause between
the sounds of the double letters. Some examples are as
follows:
“Alla>h”, where the ‘ll’ indicate the double
pronunciation of the letter ‘l’. It may help if the word is
considered as “Al-la>h”, but the pause due to the hyphen is very
light. And “Makkah”, where the presence of ‘kk’ indicate the
requirement of double pronunciation of the letter ‘k’.
7
FAD{LOLLA<H
INTRODUCTION
1
Plural of was}i: a God-appointed successor to a prophet.
8
INTRODUCTION
But in 260 Hejri, when Ima>m 1 Mahdi(AF)2 went into his
first occultation, “al-Ghaybah al-S{oghra”, which lasted about
sixty nine years, contact with him was only possible through
his four appointed ambassadors: cOthma>n ibn Sace>d cAmri,
Moh}ammad ibn cOthma>n cAmri, H{osayn ibn Ro>h} and cAli ibn
Moh}ammad Samori. And in 329 Hejri, when Ima>m Mahdi(AF)
went into his second occultation, “al-Ghaybah al-Kobra”,
which has continued to this day, contact with him has become
impossible, except for when he appears to a person.
However, the Holy Qor’a>n and the hundreds of
thousands of ah}a>de>th that have reached us from the Fourteen
Macs}om> e>n 3 , are enough to teach us Islam in the absence of
Raso>lolla>h 4 and his God-appointed successors. And Ima>m
Mahdi laid certain conditions, and announced that whoever
meets them becomes a leader during his second Ghaybah, who
must be followed by the people.
Therefore at all times, a person who wishes to find the
right path and stay on the right path, is able to do so, whether
he lives during the time of Raso>lolla>h and his consecutive
successors, or during the period(s) of the first and/or the
second Ghaybah.
But the Shayt}an> , who promised Alla>h: “B Y THY
MIGHT, I WILL MOST CERTAINLY MAKE THEM ALL GO
1
Linguistically Ima>m means leader; good or bad, religious or
otherwise. But technically Ima>m is used as a title for any person
with a religious leading role, such as a public prayer leader, or leader
of a religious group or movement. However in this book, it is used
as a title for one of the twelve God-appointed successors of Prophet
Moh}ammad, except for when stated otherwise. Plural: A’emmah.
2 c
Ajjalalla>h Farajah: May Alla>h expedite his reappearance.
3
The Fourteen Ma cs}om > e>n are the Prophet Moh}ammad, his daughter
Fa>ti} mah, and his twelve God-appointed successors.
4
Messenger of Alla>h, a title given exclusively to Prophet
Moh}ammad by Alla>h.
9
FAD{LOLLA<H
1
ASTRAY ”, always endeavors to tempt people to deviation.
And the evil-commanding-self is also a great driving force to
Hell. And the corrupt friend can indeed be corrupting…
As a result, countless people have taken the wrong
paths instead of the right path; and many people have
propagated for the wrong paths instead of the right path.
And this is why the Fourteen Macs}om > e>n have warned
so much of the danger of deviation, the people who are deviant,
and those who deviate others. And this is why they have
stressed so heavily on the importance of identifying such
persons, so that others do not get tangled in their webs
unaware.
There are great many narrations from Raso>lolla>h, in
which he warns about scholars who are themselves deviant
and who also deviate others, such as:
1
S{allalla>h cAlayh wa A<lih: May Alla>h bless him and his macs}om >
family. It is a mark of devotion to use this salu tation when
mentioning the name of Raso>lolla>h. His ‘macs}om > family’ are his
c
cousin and son-in-law Ali, his daughter Fa>t}imah, their two sons
H{asan and H{osayn, and the nine A’emmah from H{osayn’s linage.
The ‘ma cs}om > family’ is known as Ahl al-Bayt as referred to in the
Qor’an [so>rah 33, a>yah 33].
2
Holy Qor’a>n = so>rah 5, a>yah 32.
3
Beh}ar> al-Anwa>r / al-Majlesi = vol. 2, page 16; vol. 74, page 401.
11
FAD{LOLLA<H
Mahdi Moha>jir
5 Shawwa>l 1424
12
A BRIEF HISTORY OF FAD{LOLLA<H
13
FAD{LOLLA<H
And similarly, we used to see some of the Lebanese
magazines that came to Iraq, with contradictory
varieties, as we did not read them in a controlled
environment. Hence, I opened up to the
contemporary world very early on1.)).
1
Tah}addi al-Mamno>c = page 27.
2
A follower of Abo> Bakr, the first Usurper of the Khela>fah and the
founder of Bakrism. Opposite: Moslem = Mo’men = She>cah = a
follower of Raso>lolla>h . Some people unknowingly call the followers
of Abo> Bakr “Sonni”. Sonni means a follower of the tradition of
Raso>lolla>h; and since the followers of Abo> Bakr follow him and not
Raso>lolla>h, it is wrong to call them Sonnis.
3
Moslem = Mo’men = a follower of Raso>lolla>h and Ame>r al-
Mo’mene>n. Opposite: Bakri = a follower of Abo> Bakr.
14
A BRIEF HISTORY OF FAD{LOLLA<H
Islam through the eyes of a Bakri, a Christian and a materialist,
all in one.
Thus he interpreted what he did not like in Islam, and
rejected, as unIslamic, what he could not understand from his
Bakri-Christian-materialist viewpoint. For example, take a
look at what he writes about “al-Shaca>’er al-H{osayniyyah 1 ” in
pages 24 and 25 of his book “Tah}addi al-Mamno>c”, the view
which according to him formed as a result of reading all these
poisonous materials at that young age.
To make things worse he joined H{ezb al-Dacwah, a
political party in Iraq, in the 1960s, which to a large extent, it
too had these ideological problems. The party aimed to create
a new identity for Tashayyoc 2 on the theological, ideological,
political and social levels; merging it, completely, with
Bakrism and thus destroying it altogether.
He quickly moved up the party’s ranks and was sent by
his superiors to Lebanon to establish a branch there.
After the Iranian revolution, when H{ezb al-Dacwah
decided to do a u-turn and support Khomeini—after its
leaders in Iraq had long opposed Khomeini, and its branches in
Iran had worked with the Sha>h’s regime and had cooperated
with its intelligence service—Fad}lolla>h suddenly became a
Khomeini supporter.
He advocated Khomeini’s cause and promoted his
message so enthusiastically that one, almost, believed that he
had always been a Khomeinist. But where were Fad}lolla>h and
his passionate speeches when Khomeini needed them most
during his fifteen-year exile in Iraq, throughout which
Khomeini was opposed by H{ezb al-Dacwah and many others in
Najaf, Iraq?!
As time went on, these two new allies became more
cozy; and when the occasion came, Fad}lolla>h was given the
1
H{osayni ceremonies.
2
Tashayyo c means Islam = Eima>n = She>cism.
15
FAD{LOLLA<H
task of creating H{ezbolla>h, which was to become Iran’s strong
arm and its sharp sword in Lebanon.
However, when the region become too small for the
Iranian-backed H{ezbolla>h and the Syrian-backed Amal which
had been operating in Lebanon, the two She>cah groups started
killing one another. And as was expected from him, Fad}lolla>h
promoted the fight, constantly pouring the much needed fuel
on the raging fire, encouraging his naïve young fighters to
exterminate his opponents, assuring them that they would
enter the Heaven whether they killed or were killed.
Among the things he said about Amal was:
1
Fetnat Fad}lella>h / Moh}ammad-Ba>qir al-S{af> i = page 32.
2
The ability to derive Islamic laws from its sources; the most
important requirement in a marje c.
16
A BRIEF HISTORY OF FAD{LOLLA<H
a Marjec ; an open-minded marjec, a modern marjec, an up-to-
date marjec…
But did he have the necessary requirements?! NO is
the answer. And this is not just what his enemies rightfully
claim; it is what his staunch supporters confess too!!
The first and most important requirement of a marjec is
Ejteha>d—the ability to derive Islamic laws from its sources,
without which a person cannot become a marjec. Ejteha>d is
achieved through many years of solid studying and
painstaking research, after which the lecturers grant the
graduating scholars the certificate of Ejteha>d.
The overwhelming majority of those who receive such
certificates do not become marjec. And for those who intend to
become a marjec, it is not always possible, even with such a
certificate; as there are other conditions which a want-to-be-
marjec must meet. One of these conditions is support from a
large number of established scholars and possibly other
mara>ji c.1
But when Fad}lolla>h left Najaf, Iraq, in 1966 for
Lebanon, to set up a branch for the H{ezb al-Dacwah party
there, he had not graduated and he had no certificate of
Ejteha>d.
Therefore he tried very hard, before and after he
announced his marjeciyyah, to extract such a certificate from
the top mara>ji c in Iran and Iraq; but his insistent requests were
denied. He then directed all his resources at second level
mara>ji c, but they refused his requests too as he was clearly not
qualified.
As a last resort, he turned to unqualified and unknown
scholars to gather the much needed support, and it is said that
he was very benevolent in his quest, but his hopes were largely
shattered.
1
Plural of marje c: A highest religious authority.
17
FAD{LOLLA<H
However, as Fad}lolla>h’s deviations grew larger in
number, and became heavier in content, the few supporters he
had attracted among the third-level scholars finally dispersed.
And to save what they could of their shattered party,
many divisions of H{ezb al-Dacwah also disowned him.
H{ezbolla>h, which was created and lead by Fad}lolla>h,
also renounced him.
And his old and strongest ally—Khomeini’s regime,
finally severed all the apparent links with him, when its leader
Kha>menei issued a so called fatwa> (religious decree) against
him, rejecting his marjeciyyah, and calling on his followers to
stop following him.
18
FAD{LOLLA<H’S DEVIATIONS
FAD{LOLLA<H’S DEVIATIONS
Holy Qor’a>n
1
Lacnatolla>h cAlayha>: May Alla>h distance her from His Blessings
and Mercy. Used after mentioning the name of a female opponent of
the Fourteen Ma cs}om
> e>n.
2
For detailed information on this subject, see: Raso>lolla>h, the
Messenger of Alla>h / H{osayni = page 181.
19
FAD{LOLLA<H
Mo’mene>n 1 ?! cA<’eshah, who fabricated thousands of
ah}ad> e>th relating them to Raso>lolla>h 2 ?!
And how is it that only cA<’eshah noticed that mistake
and pointed to it, and people like Ame>r al-
Mo’mene>n—who according to Bakri scholars was the
most learned person after Raso>lolla>h—did not detect
it?!
1
Commander of the Faithful, a title exclusively given to Ima>m cAli
by Alla>h. Although its use by any other person is strictly prohibited,
Bakri rulers have always used it for themselves.
2
It is said that cA<’eshah narrated some forty thousand ah}ad> e>th from
Raso>lolla>h. But if a person consid ers the following facts, he will
reach the only conclusion that many of these narrations are not
authentic, and that they were falsely attributed to Raso>lolla>h by
c
A<’eshah:
Firstly: cA<’eshah lived with Raso>lolla>h for only ten years.
Secondly: Whilst he was in Madinah, Raso>lolla>h rarely spent time in
his home during the days.
Thirdly: During those ten years, cA<’eshah was one of up to nine
wives, who spent one of every nine nights with him.
Fourthly: It is a well-known fact that Raso>lolla>h spent much of his
night-time worshipping Alla>h.
Fifthly: Raso>lolla>h, like other humans, ate dinner and slept at night.
Sixthly: During those ten years, Raso>lolla>h spent a considerable
amount of time outside Madinah away from his home, in his various
journeys.
So how much time does this leave for Raso>lolla>h to properly sit and
talk with cA<’eshah?! And how much must Raso>lolla>h have spoken
to cA<’eshah, for her to memorize and narrate forty thousand pieces?!
Or was cA<’eshah a superhuman who understood and memorized
everything she heard once?!
20
FAD{LOLLA<H’S DEVIATIONS
Alla>h, the All-Powerful, says in the Holy Qor’a>n:
“AND WE REVEAL OF THE QOR’A> N THAT WHICH IS A
1
HEALING AND A MERCY TO THE BELIEVERS ” .
Alla>h does not specify spiritual healing. This statement
is unrestricted, and any restriction or limitation to the
unrestricted and the general proclamations of the Holy
Qor’a>n must be solely made by the Holy Qor’a>n and/or
the Holy H{ade>th.
But is Fad}lolla>h relaying such a restriction?! No, he is
not. On the contrary, the ah}ad> e>th confirm this
generalization, and even specify physical healing as
well. Below are a few examples:
It has been narrated from Raso>lolla>h who said:
“Qor’a>n is the cure2”.
Raso>lolla>h also said:
“Whoever d oes not seek a cure from the Qor’a>n, may
Alla>h never cure him3”.
It has also been narrated from one of the Macs}om > e>n4
who said:
“There is a cure for every illness in the Qor’a>n5”.
One of the Macs}om
> e>n also said:
“Seek cure from the Qor’a>n; for surely whomsoever
is not cured by the Qor’a>n, there is no cure for him6”.
It has also been narrated from Ima>m S{a>diq, who
narrated from his fathers:
1
Holy Qor’a>n = so>rah 17, a>yah 82.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 176.
3
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 176.
4
Plural of Ma cs}om
> : A person who does not commit sins, does not
make mistakes, does not forget, etc. although he/she has the choice
to commit sins. Prophets and their aws}eya>’ are macs}om > .
5
Beh}ar> al-Anwa>r / al-Majlesi = vol. 62, page 262; vol. 92, page 176.
6
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 203.
21
FAD{LOLLA<H
“One day, a man complained to the Prophet of a pain
in his chest. The Prophet told him: Seek your cure
from the Qor’a>n, for surely Alla>h, the Great, the
Almighty, says: ‘AND A HEALING FOR WHAT IS IN THE
1 2
CHESTS ’ ”.
c
It has been narrated from Abdolla>h ibn Sena>n who
said:
“I asked Ima>m S{ad> iq for a charm against scorpions
and snakes, and for the mentally-ill and the
bewitched who hurt others, so he said: O Ibn Sena>n!
The various kinds of charms are good, if they are
from the Qor’a>n. Whomsoever does not seek a cure
from the Qor’a>n, may Alla>h not cure him. And is
there a cure more potent than that which is from the
Qor’a>n?! Does Alla>h, the Almighty, not say: ‘AND
WE REVEAL OF THE Q OR’AN > THAT WHICH IS A
3
HEALING AND A MERCY TO THE BELIEVERS ’?! Does
He not say: ‘HAD WE SENT DOWN THE QOR’A> N ON A
MOUNTAIN, YOU WOULD CERTAINLY HAVE SEEN IT
FALLING DOWN, SPLITTING ASUNDER BECAUSE OF THE
FEAR OF ALLAH > 4’.
Ask us, we will teach you and give you knowledge of
the cures of the Qor’a>n for every illness5”.
It has been narrated from Ima>m S{ad> iq, who made the
following statements about the so>rah of al-H{amd:
“It is the cure for every illness except death6”.
“If al-H{amd does not cure a person, nothing else
will1”.
1
Holy Qor’a>n = so>rah 10, a>yah 57.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 176.
3
Holy Qor’a>n = so>rah 17, a>yah 82.
4
Holy Qor’a>n = so>rah 59, a>yah 21.
5
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 203.
6
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 237.
22
FAD{LOLLA<H’S DEVIATIONS
“If al-H{amd is recited seventy times on a deceased
and his spirit returns to him, it will not be a
surprise2”.
Even looking at the text of the Holy Qor’a>n is a cure,
as this narration states:
“A man complained to Moh}ammad ibn H{omayd al-
Ra>zi of an eye problem; so he told him: Keep looking
at the Book (the Holy Qor’a>n) for long periods, for
surely I complained to H{are>z ibn cAbdel-H{ame>d of
an eye problem, and he told me: Keep looking at the
Book for long periods, for surely I complained to
Acmash of an eye problem, and he told me: Keep
looking at the Book for long periods, for surely I
complained to cAbdolla>h ibn Mas co>d of an eye
problem, and he told me: Keep looking at the Book
for long periods, for surely I complained to
Raso>lolla>h of an eye problem, and he told me: Keep
looking at the Book for long periods, for surely I
complained to Jabra’e>l of an eye problem, and he
told me: Keep looking at the Book for long periods3”.
It has also been narrated from Ima>m S{ad> iq who said:
“Whoever reads the Book, his sight strengthens4”.
But a person who looks at things through a
materialistic viewpoint, tends to reject these ah}ad> e>th
without giving them any consideration; and the person
who learns his beliefs from the ‘books of aberration 5 ’,
1
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 237.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 257.
3
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 201.
4
Beh}ar> al-Anwa>r / al-Majlesi = vol. 92, page 202.
5
‘Books of aberration’ refers to any book in which deviant ideas are
presented, causing perversion in the reader’s beliefs. Any literature
or audio/visual material could also come under this category if it
contains such ideas.
23
FAD{LOLLA<H
does not even know of these ah}ad> e>th. Therefore,
Fad}lolla>h may not have even seen such narrations, or
may have ridiculed them outright.
1 c
Alayhes Sala>m: Peace be upon him. It is a mark of devotion to use
this salutation when mentioning the name of one of Raso>lolla>h’s
twelve God-appointed successors, or certain male members of his
family.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 10, page 60.
24
FAD{LOLLA<H’S DEVIATIONS
Enje>l was distorted”. [Fi A<fa>q al-H{ewa>r al-Islami
al-Mase>h}i = page 285]. “Today’s Enje>l and Tawra>t
are the same as those of the time of Prophet
Moh}ammad”. [Min Wah}i al-Qor’a>n = vol. 5, page
212]
Has any Moslem, scholar or otherwise, ever compared
the Enje>l to the Holy Qor’a>n?!
According to the above statements, all the absurd and
ridiculous attributes and stories that fill these two
books about God and His prophets must be correct!!
God has a human form with hair, and wears clothes; He
stands and walks; He wrestles; He makes promises
which He breaks; He regrets what He does; He feels
heartbroken; He repents to Himself; and above all, He
is One and Three!!?
And His prophets are similar to Him, in the sense that
they are ungodly. They lie; they drink wine when they
regard abstaining from alcohol consumption a virtue;
they make others become drunk in order to take
advantage of them; they commit adultery; they kill the
men to marry their wives; they commit incest with
their daughters; they allow their women to turn their
hearts to other gods; they make God angry; they
become angry with God; they are ordered by their God
to eat human excrement and cow’s dung; they make
idols for their peoples to worship instead of their God;
they spread misinformation; they are bastards, born out
of wedlock…
Alla>h says in the Holy Qor’a>n: “WOE, THEN , TO THOSE
WHO WRITE THE BOOK WITH THEIR HANDS AND THEN
SAY: THIS IS FROM ALLA>H , SO THAT THEY MAY TAKE
FOR IT A SMALL PRICE; THEREFORE WOE TO THEM FOR
25
FAD{LOLLA<H
WHAT THEIR HANDS HAVE WRITTEN AND WOE TO
1
THEM FOR WHAT THEY EARN ”.
1
Holy Qor’a>n = so>rah 2, a>yah 79.
26
FAD{LOLLA<H’S DEVIATIONS
of the above, he is then placed in the third category
among the different groups of infidels.
But the word ‘doubt’ in Fad}lolla>h’s perverted
dictionary does not have the same meaning as ‘doubt’
in ordinary dictionaries. He says that the people who
do not believe in the existence of God, do not have any
evidence which supports their idea of the non-
existence of God, therefore they are ‘doubtful’ and not
‘atheists’. Never mind what they call themselves!!
Now that Fad}lolla>h has reached this point, why does he
not call the Christians and the Jews ‘doubtful’?! They
also do not have any evidence which supports today’s
Christianity and Judaism. What is the difference
between a person who calls himself atheist and a
person who calls himself Christian?! Why should the
former be called ‘doubtful’, and the latter be called
‘Christian’?! Is the Christian’s evidence that cEisa> is
God and Son of God any stronger than the atheist’s
evidence against the existence of God?!
However, the problem does not end here. Fad}lolla>h
goes further to say:
“Islam encourages doubting?!”. [al-Nadwah = vol.
1, page 549. Ro’a> wa Mawa>qif = No. 1, page 139]
1
Holy Qor’a>n = so>rah 3, a>yah 85.
27
FAD{LOLLA<H
not the religion of Islam!? [Min Wah}i al-Qor’a>n =
vol. 2, page 69]
The man-made religions and the distorted God-sent
religions do not have a one indivisible God who has the
attributes of Alla>h, and therefore the believers of these
faiths do not believe in the true God—Alla>h. They are
therefore, polytheists; and Alla>h says in the Holy
Qor’a>n about polytheists: “SURELY ALLA>H DOES NOT
FORGIVE THAT ANYTHING SHOULD BE ASSOCIATED
WITH HIM , AND FORGIVES WHAT IS BESIDES THAT TO
WHOMSOEVER HE PLEASES; AND WHOEVER
ASSOCIATES ANYTHING WITH ALLA> H, HE DEVISES
1
INDEED A GREAT SIN ”. He also says: “SURELY ALLA> H
DOES NOT FORGIVE THAT ANYTHING SHOULD BE
ASSOCIATED WITH HIM , AND H E FORGIVES WHAT IS
BESIDES THIS TO WHOM HE PLEASES; AND WHOEVER
ASSOCIATES ANYTHING WITH ALLA>H , HE INDEED
2
STRAYS OFF INTO A REMOTE ERROR ”.
And even if we say that the word “Islam” in the a>yah:
“AND WHOEVER DESIRES A RELIGION OTHER THAN
ISLAM , IT SHALL NOT BE ACCEPTED FROM HIM 3” does
not mean the religion of Islam, but means surrendering
to God, we still cannot include non-Moslems. Because
it is quite clear that surrendering to the different gods
is not the same as surrendering to the one indivisible
God—Alla>h.
She>cah beliefs
1
Holy Qor’a>n = so>rah 4, a>yah 48.
2
Holy Qor’a>n = so>rah 4, a>yah 116.
3
Holy Qor’a>n = so>rah 3, a>yah 85.
28
FAD{LOLLA<H’S DEVIATIONS
7- She>cah beliefs may be incorrect. [Bayyanat = 25
October 1996]
Is this not what the enemies of She>cah claim?!
1
Holy Qor’a>n = so>rah 21, a>yah 53.
29
FAD{LOLLA<H
What the Holy Qor’a>n says, is what Alla>h says. What
Raso>lolla>h says, is what Alla>h says. What the other
Macs}o>me>n say, are what Alla>h says. And what has been
extracted from the Holy Qor’a>n, and the ah}ad> e>th of the
Fourteen Macs}om > e>n is extracted from what Alla>h says.
If a person does not believe this, then how can he call
himself a Moslem?!
1
Successorship of Raso>lolla>h. Also caliphate.
2
Lacnatolla>h cAlayh: May Alla>h distance him from His Blessings
and Mercy. Used after mentioning the name of a male opponent of
the Fourteen Ma cs}om
> e>n.
3
A person who shows hatred and hostility towards the Ahl al-Bayt.
4
A God-appointed successor of Raso>lolla>h. Also caliph. Bakris
wrongfully use this title for the leaders of the Bakri party, who
usurped the Rightful Khela>fah from the A’emmah. Plural Kholafa>’.
30
FAD{LOLLA<H’S DEVIATIONS
al-Mo’mene>n, Commander of the Faithful?! What
room does this leave then for any misunderstanding?!
1
Holy Qor’a>n = so>rah 5, a>yah 67.
2
Holy Qor’a>n = so>rah 53, a>ya>t 1-4.
31
FAD{LOLLA<H
THAT YOU MIND * IT IS A REVELATION FROM THE
LORD OF THE WORLDS * AND IF HE HAD FABRICATED
AGAINST US SOME OF THE SAYINGS * WE WOULD
CERTAINLY HAVE SEIZED HIM BY THE RIGHT HAND *
THEN WE WOULD CERTAINLY HAVE CUT OFF HIS
AORTA * AND NOT ONE OF YOU COULD HAVE
1
WITHHELD U S FROM HIM ”.
But if, for the sake of argument, we say that the
Prophet did indeed put doubt in people’s minds, then
how can we explain this a>yah: “THIS DAY HAVE I
PERFECTED FOR YOU YOUR RELIGION AND COMPLETED
MY FAVOR ON YOU AND CHOSEN FOR YOU ISLAM AS A
2
RELIGION ” , by which Alla>h completed the ceremonies
of the Ghade>r?!
Was Alla>h content with an incomplete mission?!
This is a cheap attempt to exonerate the leaders of the
Bakri party and their followers, from the most serious
crime of usurping the Khela>fah from Ame>r al-
Mo’mene>n!!?
1
Holy Qor’a>n = so>rah 69, a>ya>t 40-47.
2
Holy Qor’a>n = so>rah 5, a>yah 3.
3
For more information, see: Raso>lolla>h, the Messenger of Alla>h /
H{osayni = page 171.
32
FAD{LOLLA<H’S DEVIATIONS
15- The problem with the H{ade>th of Ghade>r
is that it has been narrated most widely
between the Sonnis (Bakris) and the She>cah.
[al-Nadwah = vol. 1, page 422]
On the contrary, the fact that the H{ade>th of Ghade>r has
been narrated by both Bakri and Moslem scholars,
shows its irrefutable authenticity. And the fact that
they have both narrated it in large numbers only
strengthens its genuineness.
Besides, the ah}ad> e>th which have been narrated by both
Moslem and Bakri scholars are innumerable; so should
we follow Fad}lolla>h in dismissing them too?!
33
FAD{LOLLA<H
17- The Ima>mah1 is not authentic in such a
way that one cannot doubt it. [al-As}al> ah wa al-
Tajde>d = al-Menha>j magazine = No. 2]
If by this statement he means to say that half of the
people who stand towards the Kacbah, do not accept
the ima>mah, then he should be reminded that the
majority of the world population do not accept the
prophethood; and worst still, they do not accept the
tawh}e>d (the indivisible oneness of Alla>h). So would it
be correct to say that the prophethood, and the
existence of Alla>h, are not authentic in such a way that
one cannot doubt them?!
And if he means to say that the ima>mah is indeed not
authentic, then he must stop beating about the bush,
and reveal himself for what he is, and announce his true
religion—a mixture of Wahha>bism and materialism!!
1
Successorship of Raso>lolla>h. Also imamate.
2
Lacnatolla>h cAlayhem: May Alla>h distance them from His
Blessings and Mercy. Used after mentioning the names of three or
more opponents of the Fourteen Ma cs}o>me>n.
3
Chief of the Women of the World, a title given exclusively to
Fa>ti} mah, the Daughter of Raso>lolla>h, by Alla>h.
34
FAD{LOLLA<H’S DEVIATIONS
Does this statement, in any way, contradict the bigot
Wahha>bis?!
1
Holy Qor’a>n = so>rah 5, a>yah 67.
35
FAD{LOLLA<H
Raso>lolla>h ordered a few Moslems to place a number of
saddles on top of each other, piling them like a raised
platform. Then he asked Ame>r al-Mo’mene>n to follow
him up the stage.
There, he began to deliver a long speech, parts of
which are as follow:
“O people! Alla>h has revealed to me: ‘O APOSTLE!
DELIVER WHAT HAS BEEN REVEALED TO YOU FROM
YOUR L ORD; AND IF YOU DO IT NOT, THEN YOU HAVE
NOT DELIVERED HIS MESSAGE, AND ALLAH WILL
PROTECT YOU FROM THE PEOPLE; SURELY ALLAH
1
WILL NOT GUIDE THE UNBELIEVING PEOPLE ’. And I
tell you why this verse was revealed:
Jabra’e>l descended to me three times, ordering me
from Alla>h to stand before this crowd, and announce
to every white and black that cAli ibn Abi T{al> ib is
my brother, my Was}i and my Khale>fah among my
people, and the Ima>m after me .
Know O people! that Alla>h has indeed chosen him as
your ruler and Ima>m; making OBLIGATORY his
obedience to the Moha>jire>n, the Ans}ar> , and those
who come after them; to the Bedouin and the citizen;
to the non-Arab and the Arab; to the free and the
slave; and to all who believe in Alla>h.
O people! this is, indeed, my last pilgrimage to
Makkah; so listen and obey, and submit to your
God’s wish, for surely He is your Lord and Creator.
O people! do not deviate from his ( cAli) path; do not
disperse from him; do not disdain his authority, for
surely he is the one who guides to the Right Path and
follows it, and vanishes the falsehood and prohibits
1
Holy Qor’a>n = so>rah 5, a>yah 67.
36
FAD{LOLLA<H’S DEVIATIONS
it. He is not concerned with the blame of the blamer
in the Lord’s way.
O people! favor him, for surely Alla>h favored him;
and accept him, for surely Alla>h chose him.
Surely I have executed [Alla>h’s order], surely I have
informed, surely I have delivered, surely I have
explained.
Surely what I told you has come from Alla>h, the
Almighty, that: There is no other Ame>r al-
Mo’mene>n beside my brother; and that the rule of
anyone after my death, other than him, is NOT
LEGITIMATE.
Then Raso>lolla>h took Ame>r al-Mo’mene>n’s upper arm
and moved it upwards saying:
O people! This is my brother and Was}i, who knows
my knowledge, and who is my Khale>fah among my
people.
O Allah! Support whosoever supports him; and fight
whosoever fights him; and help whosoever helps him;
and let down whosoever lets him down; and distance
from Your mercy whosoever renounces him; and
wrath whosoever denies him his right.
O Alla>h! You revealed to me that the Khela>fah after
me is for cAli, Your saint. O Alla>h! I hold You as my
witness that I delivered [Your message].
O people! After my speech, I invite you to shake my
hand and give me your pledge of allegiance to him;
and then, shake his hand, and call him Ame>r al-
Mo’mene>n. I have indeed given my pledge of
allegiance to Alla>h, and cAli has given his pledge of
allegiance to me, and I will take your pledge of
allegiance for him on behalf of Alla>h. “THEREFORE
37
FAD{LOLLA<H
WHOEVER BREAKS (HIS FAITH), HE BREAKS IT ONLY
1
TO THE INJURY OF HIS OWN SOUL ”.
Raso>lolla>h then said with all his voice, while holding
Ame>r al-Mo’mene>n’s hand:
O people! Am I not more entitled to you than
yourselves?
Moslems: Ye s, O Raso>lolla>h!
Then he moved Ame>r al-Mo’mene>n’s upper arm
upwards until people saw their armpits, saying:
So whomsoever I am his master, cAli is his master. O
Alla>h! Support whosoever supports him; fight
whosoever fights him; help whosoever helps him; let
down whosoever lets him down; distance from Your
mercy whosoever contradicts him. And let the truth
turn where he turns.
So the witnesses must tell the absent, and fathers tell
their sons2”.
When Raso>lolla>h finished his speech, it was time for
the noon prayers; so he and the Moslems prepared
themselves. It has been narrated:
“At noon on the Day of Ghade>r, Abo> Dhar recited
the Adha>n 3 , adding: (Ash-hado anna cAliyyan
Waliyyolla>h, I testify that cAli is Waliyyolla>h) as a
third testimony after the first and the second
testimonies: (I testify that there is no God but Alla>h),
and (I testify that Moh}ammad is the Messenger of
Alla>h).
So a number of those who had shammed Islam
hurried to Raso>lolla>h, and complained to him,
expecting that he reproves and scolds Abo> Dhar.
1
Holy Qor’a>n = so>rah 48, a>yah 10.
2
Wa Le’awwal Marrah / The Martyred, A<yatolla>h al-cOz}ma> Sayyed
Moh}ammad Shirazi = vol. 2, page 254.
3
Call to the daily obligatory S{alawa>t (prayers).
38
FAD{LOLLA<H’S DEVIATIONS
But instead, Raso>lolla>h told them: Did you not
understand my speech about cAli’s position?! Have
you not heard my testimony about Abo> Dhar that
‘The sky does not cover, and the earth does not carry
a person with a tongue more truthful than Abo>
Dhar?!’.
He then said: You will surely turn upon your heels
after my death1”.
Similar narrations have also been recorded about other
companions of Raso>lolla>h, such as Salma>n and Bela>l,
who recited the Adha>n at different times, mentioning
the third testimony. This aroused the polytheism and
the hatred in those who falsely claimed to be Moslems;
and prompted more emphasis and confirmation from
Raso>lolla>h about the Khela>fah of Ame>r al-Mo’mene>n.
After the prayers on the day of Ghade>r, Raso>lolla>h
ordered that two large tents be put up. He sat in one
tent to take the Moslems’ pledges of allegiance for
Ame>r al-Mo’mene>n on behalf of Alla>h, and his
Khale>fah sat in the other tent to be congratulated and
called by his God-given title: ‘Ame>r al-Mo’mene>n’.
For three days, Raso>lolla>h kept more than one hundred
and twenty thousand Moslems in that intense heat,
during which they all entered his tent and then Ame>r
al-Mo’mene>n’s tent.
Scholars narrate that Abo> Bakr(LA) and cOmar(LA) were
among those ahead of Raso>lolla>h, when he stopped in
Khom, but they—who were hurrying towards the
Harsha> mountain pass on the way to Medina, where
they had planned to assassinate Raso>lolla>h—disobeyed
1
al-Feqh / The Martyred, A<yatolla>h al-cOz}ma> Sayyed Moh}ammad
Shirazi = vol. 19, page 331; narrated from: al-Sola>fah fi Amr al-
Khela>fah / Shaykh cAbdolla>h al-Mara>ghi, a seventh century Bakri
scholar.
39
FAD{LOLLA<H
the order to turn back, and continued with their
journey. So when he finished his long speech, he
dispatched one of the Moslems, ordering him to return
Abo> Bakr and cOmar to Khom. It has been narrated:
“When Abo> Bakr and cOmar were returned to Khom,
Raso>lolla>h reproached them for their disobedience,
and for continuing their journey back to Madinah
despite his order to return to Khom.
Then he told them to give their pledges of allegiance
for Ame>r al-Mo’mene>n.
They said: Is this an order from Alla>h and His
Messenger?!!
Raso>lolla>h: And can such a thing be without Alla>h’s
order?! Yes, it is an order from Alla>h and His
Messenger!!1”.
So as everyone else, Raso>lolla>h took their pledges of
allegiance for Ame>r al-Mo’mene>n on behalf of Alla>h,
and then they went to Ame>r al-Mo’mene>n’s tent to say:
“Bravo! Bravo! to you, O son of Abo> T{al> ib. You
have indeed become our master and the master of
every Moslem 2 . Peace and Alla>h’s mercy and
blessings be upon you O Ame>r al-Mo’mene>n”.
After the three days, when all Moslems had entered the
two tents, Alla>h revealed the following:
“THIS DAY HAVE I PERFECTED FOR YOU YOUR
RELIGION, AND COMPLETED MY FAVOR ON YOU, AND
3
CHOSEN FOR YOU I SLAM AS A RELIGION ”.
Later, Nocma>n ibn al-H{ar> ith, came to Raso>lolla>h and
said:
“O Moh}ammad! You told us to testify that there is
no God but Alla>h, and we agreed. You told us to
1
Beh}ar> al-Anwa>r / al-Majlesi = vol. 28, page 99.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 37, page 108.
3
Holy Qor’a>n = so>rah 5, a>yah 3.
40
FAD{LOLLA<H’S DEVIATIONS
testify that you are the Messenger of Alla>h, and we,
reluctantly, agreed. You ordered us to pray, pay
religious taxes, fast and go to H}ajj, and we agreed.
But you did not stop there, and you took your
cousin’s upper arm and favored him to us, saying:
‘Whomsoever I am his master, cAli is his master’. So
is this a thing from you, or is it from Alla>h?
Raso>lolla>h looked at him and said: By Alla>h besides
whom there is no God, this is from Alla>h.
Then Nocma>n went back to his camel saying: ‘O
ALLA> H! IF THIS IS THE TRUTH FROM THEE, THEN RAIN
UPON US STONES FROM THE SKY, OR INFLICT ON US A
1
PAINFUL PUNISHMENT ’.
When he left, a stone came from the sky, entered his
head and came out from underneath him, and he fell
dead.
Then Alla>h revealed the following verses:
‘ONE DEMANDING, DEMANDED THE CHASTISEMENT
WHICH MUST BEFALL * FROM ALLAH, THE
UNBELIEVERS -THERE IS NONE TO AVERT IT- * FROM
ALLAH, THE L ORD OF THE WAYS OF ASCENT2’3.
After No cma>n died, Raso>lolla>h asked the Moslems:
Did you see?
Moslems: Yes, we saw.
Raso>lolla>h: And you heard?
Moslems: Yes, we heard.
1
Holy Qor’a>n = so>rah 8, a>yah 32.
2
Holy Qor’a>n = so>rah 70, a>ya>t 1-3.
3
Taqre>b al-Qor’a>n / The Martyred, A<yatolla>h al-cOz}ma> Sayyed
Moh}ammad Shirazi = vol. 9, page 141.
41
FAD{LOLLA<H
Raso>lolla>h then said: Blessed is he who is loyal to
him ( cAli); and doomed is he who betrays him1”.
What part of the above does it show any of the
‘preference’ that Fad}lolla>h claims?! And what part of
the above does it not show the ‘obligation’ of the
Moslems towards the Khela>fah of Ame>r al-Mo’mene>n?!
1
al-Ima>m cAli Khale>fato Raso>lella>h / Sayyed Moh}ammad-Ebra>he>m
al-Qazwini = page 95.
2 c
Alayhas Sala>m: Peace be upon her. It is a mark of devotion to use
this salutation when mentioning the name of Raso>lolla>h ’s daughter,
Fa>ti} mah, or certain female members of his family.
42
FAD{LOLLA<H’S DEVIATIONS
But we allow Fad}lolla>h, himself, to clarify this point
for his naïve supporter:
“There were no negative attitudes [from the
Moslems] toward the Prophet throughout his
life. [Fekr wa Thaqa>fah magazine = page 2, 27 June
1997]
“The Wise Kholafa>’ (Abo> Bakr, cOmar and
c
Othma>n), tried to imitate the Messenger, and
they worked according to the inspiration of the
Qor’a>n in every matter of the government”. [al-
Sharq al-Awsat magazine = No. 8001, 24 October 2000]
Can a non-Bakri ever make such claims?!
Fad}lolla>h is trying to deny every and all unIslamic acts
of the Bakri leaders, during and after the martyrdom of
Raso>lolla>h; acts which, according to all Moslem and
many Bakri scholars, included:
- questioning the instructions of Raso>lolla>h on
countless occasions;
- objecting to the teachings of Raso>lolla>h on
innumerable occasions;
- disobeying the direct orders of Raso>lolla>h, on great
many occasions;
- violating various Islamic laws;
- beating to death two stepdaughters of Raso>lolla>h;
- attempting to assassinate Raso>lolla>h on several
occasions;
- poisoning Raso>lolla>h to death;
- preventing Raso>lolla>h from writing his will;
- forcefully delaying the burial ceremonies of
Raso>lolla>h—until all Bakri leaders could gather in
Madinah—under various pretexts, such as: “he is
alive; his soul will return to his body, and he will
sever the arms and legs of anyone who claimed he
was dead”;
43
FAD{LOLLA<H
- usurping the Khela>fah of Ame>r al-Mo’mene>n;
- attacking the home of Ame>r al-Mo’mene>n and
Sayyedat Nesa>’ al-cA<lame>n a number of times;
- setting the home of Ame>r al-Mo’mene>n and
Sayyedat Nesa>’ al-cA<lame>n on fire;
- slapping, kicking, lashing, inuring with sword and
nail, and crushing the six-month-pregnant daughter
of Raso>lolla>h between the burning door and the
wall;
- causing the miscarriage of Raso>lolla>h’s third
grandson, Moh}assin;
- causing the death of Raso>lolla>h’s only daughter,
Sayyedat Nesa>’ al-cA<lame>n;
- attempting to dig up her grave;
- tying up Ame>r al-Mo’mene>n ’s hands, placing a
rope around his neck and violently pulling him in
the streets of Madinah;
- threatening to execute Ame>r al-Mo’mene>n ;
- beating Ame>r al-Mo’mene>n’s supporters;
- conspiring to assassinate Ame>r al-Mo’mene>n;
- usurping the inheritance of Raso>lolla>h;
- usurping Sayyedat Nesa>’ al-cA<lame>n’s positions;
- burning countless copies of the Holy Qor’a>n;
- banning the writing of the Holy H{ade>th;
- prohibiting the Companions of Raso>lolla>h from
leaving the city of Madinah;
- introducing many heresies as Islamic beliefs, laws
and practices;
- forcing Abo> Dhar, the great Companion of
Raso>lolla>h, and his family to exile, to a barren
desert until their death;
- viciously beating a number of Raso>lolla>h’s
Companions;
44
FAD{LOLLA<H’S DEVIATIONS
- murdering Ma>lik ibn Nowayrah and his men, and
raping his wife; and using Ma>lik’s decapitated head
as firewood under their pot;
- setting Foja>’ah on fire;
- and many other unIslamic actions of Bakri leaders
during the life and after the martyrdom of
Raso>lolla>h, all of which have been narrated by
Moslem and great many Bakri scholars.
46
FAD{LOLLA<H’S DEVIATIONS
This knowledge brings unlimited benefits to the person
who gains it, on top of which is his chance to bring
himself ever more close to his Lord; and its absence
causes an enormous loss to the one who lacks it, on top
of which is his disability to bring himself ever closer to
his Lord.
Could a person have attained eternal bliss by following
Mo>sa> at the time of cEisa>?! Could a person have
avoided eternal torment by following A<dam at the time
of Ebra>he>m?! Could a person have followed No>h}, as his
prophet, without knowing that he was senior to She>th?!
Could a person have followed Esma>ce>l and not Esh{a>q,
without knowing the former was the senior?!
And this knowledge of seniority and superiority does
not cause enmity and division between the people.
Does knowing the seniority of Ebra>he>m over No>h}
cause trouble?! Does knowing the seniority of
Moh}ammad over cEisa> cause enmity?!
Yes, there is a kind of division between the Christians
and the Moslems, for example, but it is not because the
Moslems say Moh}ammad is superior to cEisa>, it is
rather because the Christians say cEisa> is God and the
Son of God, and Moh}ammad is a liar.
Besides, should we only learn about the most detailed
particulars of the dinosaurs, who became extinct, and
were of an inferior and incomparable kind to humans,
and not learn about the details of the lives and the
missions of great prophets, who are the most perfect
and complete humans?!
And does Fad}lolla>h know something that Alla>h and His
Messengers do not?! Why have they so plentifully
spoken about seniority and superiority? And why has
Fad}lolla>h condemned it?! Now, can the arrogant
Fad}lolla>h find the courage to directly say that what
Alla>h, Raso>lolla>h and his twelve God-appointed
47
FAD{LOLLA<H
successors have said about the superiority of some
Godly persons over others “serve their self arrogance”!?
However, it is not just a matter of favoring a prophet
over another prophet, both of whom lived thousands of
years ago, or even the fact that Moh}ammad is superior
to cEisa>, or vice versa; Fad}lolla>h is not aiming at that
target, he has a more sinister objective in mind. His
real reason for making the above heretic statements
becomes more apparent after reading his following
assertions:
“Talking about the superiority of Fa>ti} mah over
Maryam, or vice versa, does not bring any
benefit to anyone”. [Min Wah}i al-Qor’a>n = vol. 5,
page 15]
“The knowledge of whether Fa>ti} mah is the
superior or Maryam, does not bring any benefit
to the person who knows it, nor does it cause
any loss to the person who does not know it; it
is a mere extravagance of the thought”.
“If there were no disagreements between
Maryam and Fa>ti} mah over this issue, why then
should we disagree?! Fa>ti} mah has her high
position, and Maryam has her high position;
and there is no problem”. [Khalfiyya>t Keta>b
Ma’sa>t al-Zahra>’ / al-cA<mili = vol. 3, No. 600]
“Favoring Fa>ti} mah over Maryam is absurdness,
backwardness and narrow-mindedness”.
[Khalfiyya>t Keta>b Ma’sa>t al-Zahra>’ / al-cA<mili = vol. 3,
No. 598]
But Fad}lolla>h’s real reason is not just Fa>t}imah and
Maryam, it is more important, as it becomes clearer
from his following affirmation:
48
FAD{LOLLA<H’S DEVIATIONS
“Talking about the superiority of an Ima>m over
a prophet does not bring any benefit to
anyone”. [Min Wah}i al-Qor’a>n = vol. 5, page 15]
Fad}lolla>h makes known his intention even further by
declaring many statements such as:
“There were no negative attitudes [from the
Moslems] toward the Prophet throughout his
life. [Fekr wa Thaqa>fah magazine = page 2, 27 June
1997]
“The objection of some of the S{ah}ab> ah to the
Prophet on the day of H{odaybiyah was
conscientious”. [al-Ensa>n wa al-H{aya>t = page 318]
“The rules of Abo> Bakr, cOmar and cOthma>n
were wise”. [As’elah wa Ajwebah min al-Qalb =
page 83]
“The Wise Kholafa>’ (Abo> Bakr, cOmar and
c
Othma>n), tried to imitate the Messenger, and
they worked according to the inspiration of the
Qor’a>n in every matter of the government”. [al-
Sharq al-Awsat magazine = No. 8001, 24 October 2000]
“Omm al-Mo’mene>n (Mother of the Faithful)
Lady cA<’eshah, was not the one who led the
[Jamal] war [against Ame>r al-Mo’mene>n]; and
she was not the one who planned for it; and
was not the one who caused it”. [al-Afka>r
magazine = 16 December 2002]
And by making declarations such as:
49
FAD{LOLLA<H
“Education and Self training were what
provided Zahra>’ with the cEs}mah1”. [Estefta>’a>t
al-Shaykh al-Tabrizi = answer No. 5]
“There is no definite proof to the fact that
Fa>ti} mah was not an ordinary woman”.
[Ta’ammola>t Islamiyyah H{awl al-Mar’ah = page 9]
“The participation of Zahra>’ in the Moba>halah
is not proof for her greatness; as the Prophet
took his family because they were the dearest
and the most beloved people to him, to prove
that he was ready to sacrifice them for this
religion. Her participation does not prove
anything else!!? “[al-H{awzah al-cElmiyyah Tode>n
al-Enh}era>f / al-Mash-hadi = page 77]
“We do not need what history records about
the supernatural aspects, and the ceremonies of
the heaven, in the marriage of Zahra>’”
[Khalfiyya>t Keta>b Ma’sa>t al-Zahra>’ / al-cA<mili = vol. 3,
No. 602]
“And what is the benefit or the loss if we know
or do not know whether or not Zahra>’s was
Light?! This is a knowledge which does not
bring any benefit to the one who knows it, and
does not cause any loss to the one who does
not know it”. [al-Zahra>’ al-Qodwah = page 120]
So from all of the above, Fad}lolla>h’s agenda must have
become quite clear beyond any doubt: On the one hand,
1
The state of immunity from committing sins, making mistakes, or
any act of forgetfulness, etc. whilst the choice to commit sin
remains open to the individual. Prophets and their aws}iya>’ have this
attribute and are called macs}om
> .
50
FAD{LOLLA<H’S DEVIATIONS
he tries to raise the Bakri leaders from their lowest of
the low positions to much higher levels, making lowly
backward infidel criminals into first-class pious sincere
Moslems. And on the other hand, he attempts to lower
the Fourteen Macs}om > e>n from their highest of the most
high positions to much lower levels, making the most
complete and most perfect humans into ordinary, and
in many cases sub-ordinary, Moslems.
And after all his hard work, when comparison is still
impossible between these Godly persons and those
slaves of Shayt}a>n, Fad}lolla>h finds no alternative other
than condemning the idea of seniority and superiority
to escape such revealing comparisons.
51
FAD{LOLLA<H
26- The prophetic narration: “Whosoever
dies without knowing (having allegiance to)
his Ima>m, he has died the death of ignorance”
is not authentic. [a recorded speech]
There is no disagreement between Moslem scholars
over the authenticity of this h}ade>th from Raso>lolla>h. In
fact they narrate many ah}a>de>th from many of the
Fourteen Macs}o>me>n in this regard.
Bakri scholars also accept this h}ade>th as authentic.
And their most authentic and highly admired book
after the Qor’a>n: “S{ah}eh> } / al-Bokha>ri”, also narrates it.
Below, are some Bakri references which record this
h}ade>th in different forms, through many chains of
Bakri narrators:
1- al-Ah}a>de>th al-Mokhta>rah / al-Maqdesi = vol. 8,
pages 194 and 198.
2- Fath} al-Ba>ri / al-cAsqala>ni = vol. 13, page 7.
3- H{elyat al-Awliya>’ / Abo> Nocaym = vol. 3, page 224.
4- Majmac al-Zawa>’ed / al-Haythami = vol. 1, page
324; vol. 5, pages 218 and 223.
5- al-Mocjam al-Awsat} / al-T{abara>ni = vol. 1, page 79;
vol. 6, page 70.
6- al-Mocjam al-Kabe>r / al-T{abara>ni = vol. 12, page
160; vol. 19, pages 334 and 388.
7- Mos}annaf / cAbdorrazza>q = vol. 2, page 379.
8- Mos}annaf / Ibn Abi Shaybah = vol. 7, page 457.
9- Mosnad / Abi cAwa>nah = vol. 4, pages 416, 422 and
423.
10- Mosnad / Abi Yacla> = vol. 4, page 234; vol. 13,
page 366.
11- Mosnad cAbdolla>h ibn cOmar / al-T{arso>si = vol. 1,
page 28.
12- Mosnad / Ah}mad = vol. 1, pages 297 and 310; vol.
3, pages 445 and 446; vol. 4, page 96.
52
FAD{LOLLA<H’S DEVIATIONS
13- Mosnad al-Sha>miyye>n / al-T{abara>ni = vol. 2, page
437.
14- Mosnad al-Shaha>b / al-Qod}a>ci = vol. 1, page 277.
15- Mosnad / al-T{aya>lisi = vol. 1, page 259.
16- S{ah}eh> } / al-Bokha>ri = vol. 6, pages 2588 and 2612.
17- S{ah}eh> } / Ibn H{abba>n = vol. 10, page 434.
18- S{ah}e>h} / Moslem = vol. 3, pages 1476, 1477 and
1478.
19- Shocab al-Eima>n / al-Bayhaqi = vol. 6, page 60.
20- Sonan / al-Da>rimi = vol. 2, page 214.
21- Sonan / Ibn Abi cA<s}im = vol. 2, page 503.
22- al-Sonan al-Kobra> / al-Bayhaqi = vol. 2, page 314;
vol. 6, page 300; vol. 8, page 157.
23- al-Ta>re>kh al-Kabe>r / al-Bokha>ri = vol. 6, page 445.
24- al-T{abaqa>t al-Kobra> = vol. 5, page 144.
25- Tafse>r al-Qor’a>n al-cAz}em > / Ibn Kothayr = vol. 1,
page 518.
26- al-Ja>mi c le Ah}ka>m al-Qor’a>n / al-Qort}obi = vol. 14,
page 56.
27- Tahdhe>b al-Kama>l / al-Mazzi = vol. 9, page 463.
Despite the above, why did Fad{lolla>h doubt the
authenticity of this h}ade>th?!
Maybe it was to make room for the following assertion:
“[After Raso>lolla>h’s death], the Moslems
exercised their differences in an Islamic way,
keeping themselves on the Right Path!?”. [al-
Nadwah = vol. 1, page 439]
The above statement does not go well with the
prophetic narration in question. Either a person who
dies while having no allegiance to his Ima>m, dies as a
non-Moslem; or no matter what the person does
regarding his Ima>m, even if he usurps the position of
that Ima>m and sits in his place, he still dies as a
Moslem.
53
FAD{LOLLA<H
It is beyond question that Raso>lolla>h announced, on
countless occasions, that Ame>r al-Mo’mene>n is his
God-appointed successor; and it is beyond dispute that
Abo> Bakr, cOmar and cOthma>n, forcefully, usurped the
successorship of Raso>lolla>h, thus they had no
allegiance to their rightful Ima>m—Ame>r al-Mo’mene>n,
and according to the prophetic narration, they died as
non-Moslems.
And every person who dies as a Bakri—while
following Abo> Bakr as Raso>lolla>h’s first Khale>fah
instead of Ame>r al-Mo’mene>n, he has died as a non-
Moslem according to the prophetic narration.
And how can the likes of Fad}lolla>h accept such a
consequence?! Abo> Bakr, non-Moslem?! cOmar, non-
Moslem?! cOthma>n, non-Moslem?! It is much easier
and more comfortable for them to reject the undisputed
authenticity of this h}ade>th!!
Ah}a>de>th
54
FAD{LOLLA<H’S DEVIATIONS
28- The rejection of Qiya>s 1 was because
there was no need for it. [Ta’ammola>t fi A<fa>q al-
Ima>m al-Ka>dim = page 94]
The rejection of Qiya>s is and has been and will
continue to be for the sole reason that humans, with
the exception of prophets and their aws}iya>’, do not
have contact with Alla>h; and thus they do not have a
comprehensive knowledge of Islam in a way which
enables them to successfully use Qiya>s to set Islamic
laws. And for this reason, Qiya>s was rejected in Islam.
However, the Bakris stubbornly use Qiya>s as a source
for what they call Islamic laws, and thus produce
gigantic blunders.
1
Qiya>s: Measurement or comparison of subjects without known
Islamic laws, with subjects that have known Islamic laws.
2
An adherent of a particular branch of Bakrism founded by Abo>
H{ane>fah. The H{anafi sect is the closest to Wahha>bism. The Ta>liba>n
were H{anafis.
55
FAD{LOLLA<H
And bringing the excuse that he did not believe in the
authenticity of more than eighteen ah}a>de>th is truly
unbelievable; because it justifies Abo> H{ane>fah for
calling Ima>m S{ad> iq a LIAR, and not accepting what
the Ima>m said as true!!
And how can Fad}lolla>h, as someone who claims to be a
Moslem, justify the actions of Abo> H{ane>fah, a person
who founded a religion which has introduced countless
contradictions to the religion of Alla>h?!
As an example the following so called Islamic law
should be enough to give you some idea of Abo>
H{ane>fah’s perverted religion, and also the deviation of
his justifiers. The H{anafis say: If a man enters into a
marriage with a woman whom he is not allowed to
marry, like his mother or sister, and has sex with her,
knowing that it is prohibited, he will not be subject to
the punishment (H{add) of unlawful sexual relation
(Zena>)!!! 1 .
1
Two programs of the H{osayni Ceremonies.
57
FAD{LOLLA<H
permissible. [al-Masa>’el al-Feqhiyyah = vol. 1,
page 145]
8- The various ah}ad> e>th which have been
narrated from the A’emmah and
Raso>lolla>h, state that eating Rabbit meat
is prohibited; but I (Fad}lolla>h) have a
reservation in issuing a fatwa> of
prohibition!!? [al-Nadwah = vol. 1, page 828.
Tah}addiya>t al-Mahjar = page 139]
9- Shaking hands with the strangers of the
opposite sex can be permissible. [al-Nadwah
= vol. 6, page 723]
10- The Islamic marriage contract does not
have to be orally made; it can be made in
writing or with mere action, (i.e. sexual
intercourse!), if these are considered by
the majority as a marriage contract. [Feqh
al-H{aya>t = page 264]
11- Fad}lolla>h has issued a number of
statements against the Islamic Temporary
Marriage (Motcah). [Donya al-Mar’ah = page
340. al-Mar’ah Bayna Wa>qiceha al-Resa>li = page
101]
12- Wearing perfume by women outside their
homes, in a sexually arousing way, is
discouraged (it is NOT prohibited). [Feqh
al-H{aya>t = page 54]
13- It is permissible for women to wear their
jewelry outside their homes, in a way
visible to men. [Feqh al-H{aya>t = page 54]
58
FAD{LOLLA<H’S DEVIATIONS
14- Sending and receiving love letters of all
sorts outside of marriage is permissible,
even when marriage is not possible. [al-
Masa>’el al-Feqhiyyah = vol. 2, page 411]
15- To look intentionally at the private parts
of other persons is permissible, if they
insist on baring them; be it man or woman,
Moslem or non-Moslem, of the same sex
or otherwise. [Keta>b al-Neka>h} = vol. 1, page 66]
16- Letting flats or any premises for use as
brothels, etc. is permissible in some cases.
[al-Nadwah = vol. 4, page 58]
17- Female masturbation is permissible
unconditionally. [Feqh al-H{aya>t = page 54]
18- Male masturbation is permissible in
special circumstances. [al-Masa>’el al-
Feqhiyyah = vol. 1, page 188]
19- Watching sex movies can be permissible.
20- Smoking tobacco is prohibited.
21- Shaving of the beard is permissible.
22- The infidels and polytheists are T{ah> ir 1 .
[Fekr wa Thaqa>fah magazine = No. 8, 10 August
1996]
23- The infidels and polytheists can enter and
stay in the mosques and the holy shrines.
[al-Masa>’el al-Feqhiyyah = vol. 1, page 37]
24- Facing the Qeblah1 or turning the back to
the Qeblah during urination and excretion
is permissible.
1
Ritually clean.
59
FAD{LOLLA<H
25- Eating from the prohibited money is
permissible.
26- Listening to music and singing is
permissible, even if the singer is a woman
and the listener is a man.
No marjec has ever issued such fata>wa> throughout the
Moslem history, as they are clearly contradictory to
the Islamic law and its sources.
Anyhow, let us acquaint ourselves with one of
Fad}lolla>h followers who has taken him as his Marjec.
His name is Qonfodh; he has 38 years of age and lives
in Lulea, Sweden with his parents, cAte>q and H{afs}ah;
his 14 year old son, Ba>z, and his 13 year old daughter,
Jocdah. His wife, Dana, has recently left him. He owns
and runs a successful estate agency.
We went to meet him and his family on the first Friday
of the Holy month of Ramad}an> .
After welcoming us into his home and preparing
breakfast, he joined us in eating!! Then, when he was
ready to perform his daily prayers, he stood to say his
noon (Z{ohr) and afternoon (cAs}r), first and second
evening (Maghreb) and (cEsha>’), and morning (S{obh})
prayers, one after the other!! In astonishment we asked
him why he had broken his fast during the holy month
of Ramad}a>n, even though he was not traveling and he
was not ill, and why he had performed his five daily
prayers all at the same time. He replied that his Marjec,
Fad}lolla>h, says that in places where the day is long and
does not have a clear end, s}awm is not obligatory, and
the five daily prayers can be performed at any time.
This is when all the mara>ji c say that people who live in
such places should either follow the prayer times of the
1
Direction of the Ka cbah.
60
FAD{LOLLA<H’S DEVIATIONS
nearest city to them, where day and night times are
normal, or they should follow those of the holy city of
Makkah; and that s}awm remains obligatory for such
people, but according to the starting and finishing
times of the nearest city or that of Makkah.
Later, when he left the room, we heard him shout at
someone and speak to them very loudly and harshly,
using abusive language; and we heard the noise of
beating, and a lot of screaming and wailing! When he
came back, he explained that his parents cAte>q and
H{afs}ah do not pray, and according to his Marjec,
Fad}lolla>h, it is obligatory for him to speak harshly to
them, beat them, imprison them, etc. to force them to
do good deeds (in this case, perform their daily
prayers), and prevent them from doing bad deeds (in
this case, not miss their daily prayers)!!?
This is what no marjec accepts, as it contradicts the
Holy Qor’a>n and the Holy H{ade>th.
By then, his son and daughter, Ba>z and Jocdah, were
ready to be taken to the swimming pool; so we left
with Qonfodh in his seven-seater to drop his children
at the swimming pool. When we reached there, we saw
that it was a mixed-sex environment, and we were
amazed to see our faithful friend bring his children to
this swimming pool and allow them to change into
swimming trunk and bikini, and see other men and
women in their trunks and bikinis, and equally be seen
by them. Noticing our amazement, he explained that
his Marjec says that boys and girls can go to mixed-sex
swimming pools before they reach the age of sexual
maturity, which to him is the first time a girl
menstruates and a boy has a wet dream, and until that
time they do not have to practice and observe any
Islamic law!
61
FAD{LOLLA<H
This is what no marjec accepts. They say that girls
must observe all Islamic laws when they complete nine
years of age, and boys must observe all Islamic laws
when they first see a wet dream, or grow pubic hair, or
turn fifteen, whichever comes first. And even before
they reach that point, boys and girls should observe
certain Islamic laws.
We then headed for his office, where he sells and lets
property. As we arrived, a would-be customer walked
in. He made some inquiries about the different rent
prices, and the specifics of certain properties; he then
announced his intention to rent a suitable detached
property to be used as a massage parlor with male and
female prostitution. We thought that our faithful friend
would not sign such an agreement, but he DID. And as
soon as the new customer left, Qonfodh tried to calm
our astonishment by saying that Fad}lolla>h permits such
businesses.
Has any other marjec ever given such a fatwa> in the
entire history of the Islamic law?!
Soon, he took us to the local Sonni (Bakri) mosque, to
perform the Friday Prayer with a Bakri Ima>m. We said
that the mara>ji c state that the Ima>m should be a
Moslem, i.e. She>cah, and that he should be just; but he
insisted that Fad}lolla>h says otherwise! However, we
did not join the prayer, and decided to watch what our
faithful friend did. Well, he did exactly what all the
other Bakris do!! He did not mention the ‘Third
Testimony’ in the eqa>mah that he recited, which he
should have done; he said ‘a>me>n’ when the Bakri Ima>m
reached the end of al-H{amd, which he should not have
done; he placed his right hand on his left hand (al-
Takfe>r), throughout his standing positions, which he
should not have done; he placed his forehead on the
carpet while performing the sojo>d, which he should
62
FAD{LOLLA<H’S DEVIATIONS
have placed on earth instead… This is beside the many
contraventions in the s}ala>t of the H{anbali Ima>m, above
which was his lack of belief in the Khela>fah of Ame>r
al-Mo’mene>n after the martyrdom of Raso>lolla>h. Again,
Qonfodh explained to us that he was following the
various fata>wa> of his Marjec Fad}lolla>h.
No real marjec has ever issued such fata>wa>.
When they finished their Friday Prayer, we performed
our own prayers, and sat down with Qonfodh to talk
about life.
He poured his heart out to us about his wife, Dana,
which had recently left him. At first, everything was
her fault; she was this and she was that, she had done
this and she had done that. She did not have a strict
H{eja>b, he said, so he spoke with her gently and politely,
and tried everything to help encourage her to observe
the Islamic dress code. When his wife refused to
change, he gradually moved to the end of the list—the
methods which his Marjec Fad}lolla>h allows to be used
with the wives who do not observe the Islamic laws: to
cleverly put some light pressure on her, to persuade
and encourage her to become faithful. And he repeated
to us, several times, his wish that his Marjec allow men
to deal with their wives, as he allows them to deal with
their parents!!?
However, in the heat of the conversation, he admitted
that the reason his wife left him was because she found
a love letter which was sent to him by a girl half her
age. He confessed that he had been sending and
receiving love letters with Zobaydah, a 15 year old hair
and beauty trainee. He said that they were both in love
with each other, and that they both knew that marriage
was out of the question; but they were continuing
writing love letters nonetheless.
63
FAD{LOLLA<H
And to defend himself, he immediately added: My
Marjec, Fad}lolla>h, allows this sort of relationship
between a man and a girl!!?
This is what no marjec has ever allowed.
At dinner time, Qonfodh invited us to a restaurant
which specialized in serving Rabbit meat; saying that
his Marjec permits the eating of Rabbit meat.
But we politely said that the mara>ji c do not agree with
such a fatwa, and it contradicts Raso>lolla>h and the
Macs}om
> 1 A’emmah, and therefore we will not touch
Rabbit meat.
So he took us to a place he spoke highly of, with good
food and good people! It was one of the properties
which he had put out to rent. It was a restaurant with
bar facilities!!
As soon as we entered, we were splashed with a good
amount of Champaign from a small party in one corner,
which made us angry and uneasy; and as we headed to
the washroom to wash it clean, he told us that the great
Marjec, Fad}lolla>h, says that wine is not Najis or ritually
unclean! We also noticed that a woman was singing in
another corner, and music was being played, so we
decided to leave; but Qonfodh said that we can leave
from the backdoor on the other side of the restaurant,
and go to one of his apartments for dinner.
Then as we were making our way to the exit, we
passed by a special section which had been leased to a
nude club, and saw the biggest surprise yet: a number
of men and women had unclothed themselves, and
were completely naked. Our faithful friend decided to
stay and watch them, saying that his Marjec Fad}lolla>h
1
A person who does not commit sins, does not make mistakes, does
not forget, etc. although he/she has the choice to commit sins.
Prophets and their aws}eya>’ are ma cs}om
> .
64
FAD{LOLLA<H’S DEVIATIONS
allows looking at the naked bodies of any person who
insists on showing their body, be it male or female, of
the same sex or otherwise, Moslem or non-Moslem;
but we left in haste without hearing him out.
We had already come to a boil when he left the
restaurant, and we simultaneously reproached and
scolded him for his shameful actions; for coming to a
place where music is played, and a woman sings, and
alcohol is served and accidentally splashed on people,
and men and women take off their clothes, etc.
However, he insisted that he had committed no sin,
and that everything he had done was according to his
Marjec’s written fata>wa>. So we spoke more angrily to
him, called him a liar, and told him: that no marjec has
ever said such things are permissible, and no faithful
Moslem can do such things. But he insistently took us
to his library to show us the books in which Fad}lolla>h
mentions these so called fata>wa>.
To our great astonishment, it was exactly as he had
told us; and according to the books we saw, Qonfodh
had committed no sin throughout the day. And we saw
many more things as well, which our faithful friend had
yet not done in front of us. So we sarcastically asked
him: You probably masturbate too?! He answered:
Since my wife is not here, I am allowed to masturbate
whenever I feel a considerable sexual urge. I do it once
a week.
Hearing these things, we decided we could no longer
stay with him, and one of us told him before we left his
home: Your biggest sin is that you have taken
Fad}lolla>h as your Marjec; a wicked man who relates to
Islam what is not Islamic, and who introduces as
Islamic laws what contradict Alla>h, the Messenger of
Alla>h and the Book of Alla>h.
65
FAD{LOLLA<H
On our way out, we saw his mother H{afs}ah with a
black eye, and we saw his father cAte>q with bruised
ribs!!
This is not just a fictional scenario, these are what
Fad}lolla>h’s followers are permitted to do. And these
are not the only things they have been allowed to do,
there are a great deal more.
And what makes one worry is that the issuing of such
fata>wa> is a work in progress, whose end is not in sight
and whose results are not predictable.
Some scholars anticipate the introduction of many
more gravely devious fata>wa> from Fad}lolla>h, things
which may include: drinking alcohol, sex outside of
marriage, sodomy… Because Fad}lolla>h’s reasons for
permitting male and female masturbation, for example,
can with relative ease also allow homosexual
relationships in special circumstances, where, for
instance, people are imprisoned for long periods…
May Alla>h never bring that day.
Rajcah
1
The return of the Ma cs}om
> e>n to this world immediately after the
era of the reappearance of Ima>m Mahdi, both of which are essential
Moslem beliefs.
66
FAD{LOLLA<H’S DEVIATIONS
How can a person allow himself to reject all the many
ah}ad> e>th narrated from the macs}om
> e>n on the topic of
Rajcah, just because he cannot find or understand the
reasons for it?!
al-Wala>yah al-Takwe>niyyah
1
Authority over the laws of nature; a power and ability granted by
Alla>h to a person. al-Wala>yah al-Takwe>niyyah has different levels
of strength in accordance with its bearer’s position to Alla>h, and the
degree of his obedience to Him. Some levels are limited to the earth
and earthly things, whereas other levels go beyond our planet.
67
FAD{LOLLA<H
GRATEFUL, HE IS GRATEFUL ONLY FOR HIS OWN SOUL,
AND WHOEVER IS UNGRATEFUL, THEN SURELY MY
LORD IS SELF-SUFFICIENT, H ONORED * HE SAID:
ALTER HER THRONE FOR HER; WE WILL SEE WHETHER
SHE FOLLOWS THE RIGHT WAY OR IS OF THOSE WHO
DO NOT GO ARIGHT * SO WHEN SHE CAME , IT WAS
SAID: I S YOUR THRONE LIKE THIS? SHE SAID: IT IS AS
IT WERE THE SAME; AND WE WERE GIVEN THE
KNOWLEDGE BEFORE IT AND WE WERE SUBMISSIVE *
AND WHAT SHE WORSHIPPED BESIDES ALLA>H
PREVENTED HER, SURELY SHE WAS OF AN
UNBELIEVING PEOPLE * IT WAS SAID TO HER: E NTER
THE PALACE; BUT WHEN SHE SAW IT SHE DEEMED IT
TO BE A GREAT EXPANSE OF WATER, AND BARED HER
LEGS. HE SAID: SURELY IT IS A PALACE MADE
SMOOTH WITH GLASS. SHE SAID: MY L ORD! SURELY I
HAVE BEEN UNJUST TO MYSELF , AND I SUBMIT WITH
SOLAYMA> N TO ALLA>H, THE LORD OF THE WORLDS1”.
1
Holy Qor’a>n = so>rah 27, a>ya>t 38-44.
2
Holy Qor’a>n = so>rah 6, a>yah 39.
68
FAD{LOLLA<H’S DEVIATIONS
1
Holy Qor’a>n = so>rah 3, a>yah 169.
2
Holy Qor’a>n = so>rah 2, a>yah 154.
69
FAD{LOLLA<H
Wahha>bis say: “My walking stick is better than
Moh}ammad; because it benefits me, and Moh}ammad
does not benefit me”.
Ziya>ra>t
1
Plural of Ziya>rah. Linguistically, ziya>rah means visiting; but
technically , it means the collection of salutations, supplications, etc.
which the za>’er (visitor) recites when visiting the shrine of a
prophet or a was}i or a Godly person. There is a large number of set
formal ziya>ra>t narrated from the Fourteen Ma cs}om> e>n, the recitation
of which is highly recommended. Some of these ziya>ra>t should only
be recited in specific times and/or places, whereas other ziya>ra>t are
not bound to any time or place restrictions.
70
FAD{LOLLA<H’S DEVIATIONS
She>cah practices
1
Call to the daily obligatory s}alawa>t (prayers).
2
Eqa>mah is very similar to adha>n; it is recited after the adha>n and
immediately before the s}ala>t. Some of the conditions of the s}ala>t
must also be observed during the recitation of the eqa>mah.
3
al-Feqh / The Martyred, A<yatolla>h al-cOz}ma> Moh}ammad Shirazi =
vol. 19, page 331; narrated from: al-Sola>fah fi Amr al-Khela>fah /
Shaykh cAbdolla>h al-Mara>ghi, a seventh century Bakri scholar.
71
FAD{LOLLA<H
40- What is the benefit which comes to us
by holding onto the d}are>h1} ?!! [al-Mawsem = No.
21-22, page 299]
One should respond to this question with a counter
question: What is Fad}lolla>h’s difference from the bigot
Wahha>bis?!
1
A wooden, metal, silver and/or golden structure which is placed on
the grave of a Holy person.
72
FAD{LOLLA<H’S DEVIATIONS
44- There is an unintended Idolatry among
Moslems towards the personalities they greatly
respect. [al-Maca>rij magazine = No. 27-31, pages 624
and 625]
Moslems only worship Alla>h, and they greatly admire
His macs}o>m prophets and their aws}iya>’ 1 , because they
are His only links to His creations.
1
Plural of was}i: A God-appointed successor of a prophet.
2
Islamic fasting.
3
The Fourteen Ma cs}om > e>n are the Prophet Moh}ammad, his daughter
Fa>ti} mah, and his twelve God-appointed successors.
73
FAD{LOLLA<H
he bring such allegations and assumptions in a context
in which he wants to convince the reader that
mourning H{osayn should be banned?!
The She>cah
She>cah killing
Macs}om
> e>n1
49- Macs}om
> e>n make errors. [Fekr wa Thaqa>fah
= 29 June 1996]
If a person makes errors he/she is not a macs}om > /
macs}om
> ah (the feminine form of macs}om
> ). A macs}o>m is
a person who does not commit sins, does not make
mistakes, does not forget, etc.
1
Plural of Ma cs}om
> : A person who does not commit sins, does not
make mistakes, does not forget, etc. although he/she has the choice
to commit sins. Prophets and their aws}eya>’ are macs}om
> .
75
FAD{LOLLA<H
than an ordinary person knows the reality of eating
excrement.
Prophets
76
FAD{LOLLA<H’S DEVIATIONS
contentious enough were it about ordinary scholars, let
alone the links between Alla>h and His creatures!!
Prophet A<dam
Prophet No>h}
Prophet Ebra>he>m
78
FAD{LOLLA<H’S DEVIATIONS
60- “Ebra>he>m thinks that the star, which the
people worship, is the Great Lord”. “He is held
in reverence by the stars”. “He thought that he
had discovered the Great Secret”. “The Lord of
Ebra>he>m disappears in the early morning”.
“Ebra>he>m did not learn that God cannot be felt
by any of the senses until after the fading of
the stars”. “The moon is the Great Secret for
which Ebra>he>m is looking”. [Min Wah}i al-Qor’a>n
= vol. 9, pages 115-116 and 118]
Let us read the story of Ebra>he>m as is told by Alla>h in
the Holy Qor’a>n: “SO WHEN THE NIGHT OVER-
SHADOWED HIM , HE SAW A STAR ; SAID HE: IS THIS MY
LORD? SO WHEN IT SET, HE SAID: I DO NOT LOVE THE
SETTING ONES * THEN WHEN HE SAW THE MOON
RISING, HE SAID: IS THIS MY LORD? SO WHEN IT SET,
HE SAID: IF MY L ORD HAD NOT GUIDED ME I SHOULD
CERTAINLY BE OF THE ERRING PEOPLE * THEN WHEN
HE SAW THE SUN RISING, HE SAID: IS THIS MY L ORD?
IS THIS THE GREATEST? S O WHEN IT SET, HE SAID: O
MY PEOPLE! SURELY I AM CLEAR OF WHAT YOU SET UP
(WITH ALLAH > ). SURELY I HAVE TURNED MYSELF,
BEING UPRIGHT, WHOLLY TO HIM WHO ORIGINATED
THE HEAVENS AND THE EARTH, AND I AM NOT OF THE
POLYTHEISTS * AND HIS PEOPLE DISPUTED WITH HIM .
HE SAID: DO YOU DISPUTE WITH ME RESPECTING
ALLA> H? AND HE HAS GUIDED ME INDEED; AND I DO
NOT FEAR IN ANY WAY THOSE THAT YOU SET UP WITH
HIM , UNLESS MY L ORD PLEASES; MY L ORD
COMPREHENDS ALL THINGS IN H IS KNOWLEDGE; WILL
1
YOU NOT THEN MIND? ”
1
Holy Qor’a>n = so>rah 6, a>ya>t 76-80.
79
FAD{LOLLA<H
I do not think that it needs much explanation, to show
that Ebra>he>m was saying all these things to his people
about the star, the moon and the sun, to convince them
beyond doubt, that they are only creatures not worthy
of worship; and that he believed in Alla>h all along.
1
Holy Qor’a>n = so>rah 2, a>yah 124.
2
Holy Qor’a>n = so>rah 2, a>yah 124.
80
FAD{LOLLA<H’S DEVIATIONS
62- “Ebra>he>m was living in a great illusion”.
“At one time, Ebra>he>m thought that the stars
were the Absolute Truth which were not
challenged by any doubt or suspicion”.
“Ebra>he>m’s convictions shake again”.
“Ebra>he>m lived a spiritual life with the moon,
worshipping that shining Lord”. “Ebra>he>m is
being naïve again”. [Min Wah}i al-Qor’a>n = vol. 9,
pages 116-117 and 120]
These statements contradict Alla>h’s testimonies to
Ebra>he>m’s belief in Him, and disagree with Alla>h’s
denials that Ebra>he>m ever worshiped other than Him,
in several places of the Holy Qor’a>n !!
For instance, Alla>h says: “EBRA>HE>M WAS NOT A JEW
NOR ACHRISTIAN , BUT HE WAS (AN) UPRIGHT (MAN),
A MOSLEM, AND HE WAS NOT ONE OF THE
1
POLYTHEISTS ” .
1
Holy Qor’a>n = so>rah 3, a>yah 67.
81
FAD{LOLLA<H
As if his previous statements were not enough to
transmit the thought. Fad}lolla>h stresses and repeats
and reiterates, using different words and expressions,
this false opinion about this great prophet.
Prophet Lo>t}
1
Holy Qor’a>n = so>rah 12, a>yah 38.
82
FAD{LOLLA<H’S DEVIATIONS
A prophet is a person chosen by Alla>h and contacted
by Him directly (not through another person).
The word prophet in the Arabic language is Nabi,
which is the short form of Nabe>’, which means Monba’:
a person whom is given a news; and in the case of
prophets, they are constantly contacted by Alla>h
without human mediation.
Also, a representative of a prophet during the life of
that prophet is not called a prophet; he is called an
ambassador or an envoy or a representative, etc. And a
representative of a prophet after the death of that
prophet is called a was}i or a khale>fah, not a prophet.
Prophet Yo>sof
83
FAD{LOLLA<H
he certainly cannot be a messenger of Alla>h, the All-
Knowing, the All-Powerful.
Prophet Mo>sa>
84
FAD{LOLLA<H’S DEVIATIONS
OF M O>S A>’S MOTHER BECAME FREE (FROM ANXIETY);
SHE WOULD HAVE ALMOST DISCLOSED IT HAD WE
NOT STRENGTHENED HER HEART SO THAT SHE MIGHT
BE OF THE BELIEVERS * AND SHE SAID TO HIS SISTER:
FOLLOW HIM UP. SO SHE WATCHED HIM FROM A
DISTANCE WHILE THEY DID NOT PERCEIVE * AND WE
ORDAINED THAT HE REFUSED TO SUCK ANY FOSTER
MOTHER BEFORE, SO SHE SAID: SHALL I POINT OUT TO
YOU THE PEOPLE OF A HOUSE WHO WILL TAKE CARE
OF HIM FOR YOU, AND THEY WILL BE BENEVOLENT TO
HIM ? * SO WE GAVE HIM BACK TO HIS MOTHER THAT
HER EYE MIGHT BE REFRESHED, AND THAT SHE MIGHT
NOT GRIEVE, AND THAT SHE MIGHT KNOW THAT THE
PROMISE OF ALLA>H IS TRUE, BUT MOST OF THEM DO
NOT KNOW * A ND WHEN HE ATTAINED HIS MATURITY
AND BECAME FULL GROWN, WE GRANTED HIM
WISDOM AND KNOWLEDGE; AND THUS DO WE
1
REWARD THOSE WHO DO GOOD (TO OTHERS) ” .
And Alla>h shows Mo>sa>’s position from Him in the
following a>ya>t:
“AND WHEN MO> SA> CAME AT OUR APPOINTED TIME
AND HIS LORD SPOKE TO HIM , HE SAID: MY LORD!
SHOW ME (THYSELF), SO THAT I MAY LOOK UPON
THEE. HE SAID: Y OU CANNOT (BEAR TO) SEE ME, BUT
LOOK AT THE MOUNTAIN, IF IT REMAINS FIRM IN ITS
PLACE, THEN WILL YOU SEE ME; BUT WHEN HIS L ORD
MANIFESTED H IS GLORY TO THE MOUNTAIN HE MADE
IT CRUMBLE AND MO> SA> FELL DOWN IN A SWOOM ;
THEN WHEN HE RECOVERED, HE SAID: GLORY BE TO
THEE, I TURN TO THEE, AND I AM THE FIRST OF THE
BELIEVERS * HE SAID: O M OS > A>! SURELY I HAVE
CHOSEN YOU ABOVE THE PEOPLE WITH MY MESSAGES
1
Holy Qor’a>n = so>rah 28, a>ya>t 7-14.
85
FAD{LOLLA<H
AND WITH MY WORDS, THEREFORE TAKE HOLD OF
WHAT I GIVE TO YOU AND BE OF THE GRATEFUL
1
ONES ” .
And in the following a>yah Alla>h testifies to Mo>sa>’s
greatness:
“AND TO MO> S A> ALLA> H ADDRESSED HIS W ORD,
2
SPEAKING ( TO HIM ) ” .
And about His third most important Book which He
had revealed to Mo>sa>, Alla>h says:
“AGAIN, WE GAVE THE B OOK TO MO> S A> TO COMPLETE
(OUR BLESSINGS) ON HIM WHO WOULD DO GOOD (TO
OTHERS), AND MAKING PLAIN ALL THINGS AND A
GUIDANCE AND A MERCY, SO THAT THEY SHOULD
BELIEVE IN THE MEETING OF THE L ORD * AND THIS IS
A BOOK WE HAVE REVEALED, BLESSED; THEREFORE
FOLLOW IT AND GUARD (AGAINST EVIL) THAT MERCY
3
MAY BE SHOWN TO YOU ” .
An ordinary faithful person is expected not to break his
promise; and there are countless narrations from the
Prophet and the A’emmah for keeping one’s promise,
and against breaking it. Now, is it possible that a
person about whom Alla>h says the above, break his
promise and be undisciplined towards authority?!
Either these a>ya>t are not accurate, or Fad}lolla>h is
lying!!
How can Alla>h choose a person who breaks his promise
and who is undisciplined towards authority, to be His
third most important Messenger, and reveal to him His
third most important Book?!
1
Holy Qor’a>n = so>rah 7, a>ya>t 143 and 144.
2
Holy Qor’a>n = so>rah 4, a>yah 164.
3
Holy Qor’a>n = so>rah 6, a>ya>t 154 and 155.
86
FAD{LOLLA<H’S DEVIATIONS
72- I think that Mo>sa> committed a sin !! [Min
Wah}i al-Qor’a>n = vol. 17, page 310]
What good is a prophet who commits a sin?!
Today, countries do not grant visas to applicants who
have been convicted of a felony in the past, and in
certain places in the world all voting rights of such
persons are permanently revoked; but how is it that
Alla>h ignores these sins and chooses these sinners to
become His ambassadors?!
1
Plural of mo cjezah: A supernatural action, etc. performed by or for
a Godly person, as part of a challenge and/or to prove that he/she is
a Godly person.
2
Plural of kara>mah: A supernatural action, etc. performed by or for
a Godly person, not as part of a challenge and not to prove that
he/she is a Godly person.
88
FAD{LOLLA<H’S DEVIATIONS
ON TO THEE, MY L ORD, THAT T HOU MIGHTEST BE
PLEASED * HE SAID: SO SURELY WE HAVE TRIED
YOUR PEOPLE AFTER YOU, AND THE S A>MIRI HAS LET
THEM ASTRAY * SO MOS > A> RETURNED TO HIS PEOPLE
WRATHFUL , SORROWING . SAID HE: O MY PEOPLE! DID
NOT YOUR LORD PROMISE YOU A GOODLY PROMISE:
DID THEN THE TIME SEEM LONG TO YOU, OR DID YOU
WISH THAT DISPLEASURE FROM YOUR LORD SHOULD
BE DUE TO YOU, SO THAT YOU BROKE (YOUR ) PROMISE
TO ME? * THEY SAID: WE DID NOT BREAK (OUR )
PROMISE TO YOU OF OUR OWN ACCORD, BUT WE WERE
MADE TO BEAR THE BUR DENS OF THE ORNAMENTS OF
THE PEOPLE , THEN WE MADE A CASTING OF THEM,
AND THUS DID THE SA>MIRI SUGGEST * SO HE
BROUGHT FORTH FOR THEM A CALF, A (MERE) BODY,
WHICH HAD A MOOING SOUND, SO THEY SAID: THIS IS
YOUR GOD AND THE GOD OF MO> SA> , BUT HE FORGOT *
WHAT! COULD THEY NOT SEE THAT IT DID NOT
RETURN TO THEM A REPLY, AND (THAT) IT DID NOT
CONTROL ANY HARM OR BENEFIT FOR THEM? * AND
CERTAINLY HA>R O>N HAD SAID TO THEM BEFORE: O MY
PEOPLE! Y OU ARE ONLY TRIED BY IT, AND SURELY
YOUR L ORD IS THE BENEFICENT G OD, THEREFORE
FOLLOW ME AND OBEY MY ORDER * THEY SAID: WE
WILL BY NO MEANS CEASE TO KEEP TO ITS WORSHIP
UNTIL M O> SA> RETURNS TO US * (MO>S A>) SAID: O
HA>RO> N! WHAT PREVENTED YOU, WHEN YOU SAW
THEM GOING ASTRAY * SO THAT YOU DID NOT
FOLLOW ME? DID YOU THEN DISOBEY MY ORDER ? *
HE SAID: O SON OF MY MOTHER! SEIZE ME NOT BY MY
BEARD NOR BY MY HEAD; SURELY I WAS AFRAID LEST
YOU SHOULD SAY: Y OU HAVE CAUSED A DIVISION
89
FAD{LOLLA<H
AMONG THE CHILDREN OF ISRAEL AND NOT WAITED
1
FOR MY WORD ”.
From these a>ya>t, it is clear that the situation was most
serious; as polytheism is the most serious sin in eyes of
Alla>h. So is it possible that these two great prophets
made such blunders in such a situation?! And if they
had, why is it that Alla>h did not, at least, reproach
them?!
1
Holy Qor’a>n = so>rah 20, a>ya>t 80-94.
90
FAD{LOLLA<H’S DEVIATIONS
They had to make a scene, an eye-catching stance
against that most serious deviation, in such a way that
would quickly grab the attention of those people, and
help turn them back to the right path. And what better
method than a great prophet pulling the beard of his
brother, another great prophet, scolding him for failing
to stop the deviation?!
Once people saw these two prophets in that situation,
they understood the gravity of their deviation.
91
FAD{LOLLA<H
Prophet Da>wo>d
1
Holy Qor’a>n = so>rah 17, a>yah 55.
2
Holy Qor’a>n = so>rah 38, a>yah 26.
3
Holy Qor’a>n = so>rah 21, a>ya>t 78 and 79.
92
FAD{LOLLA<H’S DEVIATIONS
“AND CERTAINLY WE GAVE KNOWLEDGE TO D A>W O>D
AND SOLAYMAN > , AND THEY BOTH SAID: PRAISE BE TO
ALLA> H, WHO HAS MADE US TO EXCEL MANY OF H IS
BELIEVING SERVANTS * AND S OLAYMA> N WAS
DAW> O> D’S HEIR , AND HE SAID: O MEN! WE HAVE BEEN
TAUGHT THE LANGUAGE OF BIRDS, AND WE HAVE
BEEN GIVEN ALL THINGS; MOST SURELY THIS IS
1
MANIFEST GRACE ” . In these a>ya>t, Alla>h repeats once
again that He granted knowledge to Da>wo>d and
Solayma>n. And it is clear that the significance of a gift
varies according to the significance of its giver; and
Alla>h is perfect and His power is limitless, and his gifts
are perfect and very significant.
These two a>ya>t and the following two a>ya>t also show
that their knowledge and power and authority were not
limited to human-related issues, but well beyond.
“AND CERTAINLY WE GAVE TO D A> WO> D EXCELLENCE
FROM U S: O MOUNTAINS! ECHO PRAISES WITH HIM ,
AND THE BIRDS; AND WE MADE THE IRON PLIANT TO
HIM * SAYING: M AKE AMPLE (COATS OF MAIL), AND
ASSIGN A TIME TO THE MAKING OF COATS OF MAIL
2
AND DO GOOD; SURELY I AM SEEING WHAT YOU DO ”.
So after all of these statements and testimonies from
the Almighty Alla>h, can any Moslem utter what
Fad}lolla>h has allowed himself to say?!
Prophet Solayma>n
1
Holy Qor’a>n = so>rah 27, a>ya>t 15 and 16.
2
Holy Qor’a>n = so>rah 34, a>ya>t 10 and 11.
93
FAD{LOLLA<H
Alla>h says in the Holy Qor’a>n:
“AND (WE MADE) THE WIND (SUBSERVIENT) TO
SOLAYMA> N, WHICH MADE A MONTH’S JOURNEY IN
THE MORNING AND A MONTH’S JOURNEY IN THE
EVENING, AND WE MADE A FOUNTAIN OF MOLTEN
COPPER TO FLOW OUT FOR HIM ; AND OF THE JINN
THERE WERE THOSE WHO WORKED BEFORE HIM BY
THE COMMAND OF HIS L ORD; AND WHOEVER TURNED
ASIDE FROM O UR COMMAND FROM AMONG THEM, WE
1
MADE HIM TASTE THE PUNISHMENT OF BURNING “.
After reading these a>ya>t, one should ask whether
Solayma>n committed this ‘unjustifiable act in God’s
law’, before he was given all of this power and
authority and rule which extended well beyond the
human world, or he committed it after he was granted
these gifts? Either way, the answer produces many
problems and contradictions, such as:
Does Alla>h remain All-Knowing?! Does Alla>h remain
Just?!... How can Alla>h grant this kind of power,
authority and rule to a person who committed an
unjustifiable action in His law?! Or how can He grant
this kind of power, authority and rule to a person
whom He knows is going to commit such an action in
future?!
1
Holy Qor’a>n = so>rah 34, a>yah 12.
94
FAD{LOLLA<H’S DEVIATIONS
Prophet Yo>nos
1
Wasa>’el al-She>cah / al-H{orr al-cAmili = vol. 23, page 82.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 96, page 294.
3
al-Ka>fi / al-Kolayni = vol. 5, page 507.
4
Man la> Yah}do} roh al-Faqe>h / al-S{ado>q = vol. 3, page 454. al-
Tahdhe>b / al-T{os> i = vol. 8, page 207. Wasa>’el al-She>cah / al-H{orr al-
c
Amili = vol. 22, page 172.
95
FAD{LOLLA<H
Prophet Yo>nos is one of the few prophets whose name
has been mentioned in several places of the Holy
Qor’a>n. And he is one of the three hundred and thirteen
Messengers (Morsale>n) among the one hundred and
twenty four thousand prophets, as the Holy Qor’a>n
says: “AND Y O>NOS WAS MOST SURELY OF THE
1
APOSTLES (MORSALE>N) ” .
Alla>h also testifies to the greatness of Yo>nos in the
following a>yah: “AND ESMAC> E>L AND ALYASAC AND
YO>NOS AND LO> T,} AND EVERY ONE WE MADE TO
2
EXCEL (IN) THE WORLDS ” .
Can such a great prophet neglect his, Godly, duties?!
Prophet Moh}ammad
Ame>r al-Mo’mene>n
97
FAD{LOLLA<H
Bakri scholars record the following ah}ad> e>th from
Raso>lolla>h 1 about Ame>r al-Mo’mene>n 2 in their most
respected references, many of which were narrated by
Abo> Bakr, cOmar, cA<’eshah(Lam)3 and their likes:
“Looking at the face of cAli is worship; mentioning
him is worship; and Alla>h does not accept the faith
of any [of His] servants unless he believes in him and
denounces his enemies4”.
“cAli and I were created from the light of Alla>h the
Almighty5”.
“Every prophet has someone similar to him in his
nation, and cAli is similar to me in my nation6”.
“The most knowledgeable in my nation, after me, is
c
Ali ibn Abi T{al> ib7”.
“cAli from me, is such as my head from my body8”.
1
Messenger of Alla>h, a title given exclusively to Prophet
Moh}ammad by Alla>h.
2
Commander of the Faithful, a title given exclusively to Ima>m cAli
by Alla>h. Although its use by any other person is strictly prohibited,
Bakri rulers have always used it for themselves.
3 3
Lacnatolla>h cAlayhem: May Alla>h distance them from His
Blessings and Mercy. Used after mentioning the names of three or
more opponents of the Fourteen Ma cs}o>me>n.
4
Kefa>yat al-T{al> ib / al-Kanji = page 123. al-Mana>qib / al-Kha>razmi =
page 2. No>r al-Abs}ar> / al-Shablanji = page 89. al-S{awa>ciq al-
Moh}reqah / Ibn H{ajar = vol. 2, page 360.
5
Fara>’ed al-Semt}ayn / al-H{amo>’i = vol. 1, page 40.
6
Maqtal al-H{osayn / al-Soyo>ti} = page 84. al-Riya>d} al-Nad}irah / al-
T{abari = vol. 2, page 164.
7
Fara>’ed al-Semt}ayn / al-H{amo>’i = vol. 1, page 97. Kefa>yat al-T{al> ib
/ al-Kanji = page 190. al-Mana>qib / al-Kha>razmi = page 40.
8
Dhakha>’er al-cOqba> / al-T{abari = page 63. Ferdaws al-Akhba>r / al-
Daylami = vol. 2, page 77. al-Ja>mic al-S{aghe>r / al-Soyo>ti} = vol. 2,
page 140. Kanz al-cOmma>l / al-Hendi = vol. 11, pages 603 and 628.
98
FAD{LOLLA<H’S DEVIATIONS
“If someone worshiped Alla>h between the Rokn1 and
the Maqa>m2 for a thousand years, then he met Alla>h
whilst hating cAli and my family, Alla>h shall throw
him from his nostrils into the fire of Hell in the
Hereafter3”.
“O cAli! You are the divider of the Heaven and the
Hell. And you will knock on the door of Heaven and
enter it without questioning4”.
“In the Hereafter, the Hell is more obedient to cAli
than one of your servants is to his master [in this
world]; so if he wants he can take it to the right, and
if he wants he can take it to the left5”.
“No one can cross over the S{era>t} 6 except with a
document proving that he followed cAli and Ahl al-
1
Yana>be>c al-Mawaddah / al-Qando>zi = page 86.
2
Dhakha>’er al-cOqba> / al-T{abari = page 131. al-S{awa>ciq al-
Moh}reqah / Ibn H{ajar = page 126.
3
al-Arbace>n / Ibn Abi al-Fawa>ris = page 43.
4
Osd al-Gha>bah / Ibn al-Athe>r = vol. 4, page 31. Yana>be>c al-
Mawaddah / al-Qando>zi = page 90.
5
Arjah} al-Mat}al> ib / al-Shaykh cObaydolla>h al-H{anafi = page 480.
Dorr Bah}r al-Mana>qib / Ibn H{asnawayh = page 47.
6
al-Beda>yah wa al-Neha>yah / Ibn Kothayr = vol. 7, page 359. al-
Fawa>’ed al-Majmo>cah / al-Shawka>ni = page 372. Ferdaws al-Akhba>r
/ al-Daylami = vol. 2, page 78. Kanz al-cOmma>l / al-Hendi = vol. 12,
page 221. Me>za>n al-Ecteda>l / al-Dhahabi = vol. 1, page 531; vol. 2,
page 271. Montakhab Kanz al-cOmma>l = vol. 5, page 35. Ta>re>kh
Demashq / Ibn cAsa>kir = vol. 42, page 372. Yana>be>c al-Mawaddah /
al-Qando>zi = vol. 2, page 78.
7
Kanz al-cOmma>l / al-Hendi = vol. 6, page 159. Ta>re>kh Baghda>d /
al-Baghda>di = vol. 7, page 421. Tahdhe>b al-Tahdhe>b / al-cAsqala>ni =
vol. 9, page 419.
100
FAD{LOLLA<H’S DEVIATIONS
friend is Alla>h’s friend; and your enemy is my enemy,
and my enemy is Alla>h’s enemy. Woe onto him who
hates you after me1”.
“O cAli! Does not love you other than a Mo’men2
and does not hate you other than a Mona>fiq3/4”.
c
Omar narrates the following ah}ad> e>th from Raso>lolla>h
who said:
“Looking at cAli’s face is worship5”.
“Loving cAli is an acquittal from the Fire6”.
“If all the people were to love cAli ibn Abi T{al> ib,
Alla>h would not have created the Fire7”.
“This is cAli ibn Abi T{al> ib. I hold Raso>lolla>h as my
witness that I heard him (Raso>lolla>h) saying: If the
seven skies and the seven earths were placed in one
pan of a pair of scales, and the faith of cAli were
1
Fad}a’> el al-S{ah}ab> ah / Ibn H{anbal = vol. 2, page 642. al-Mana>qib /
Ibn Magha>zili = pages 103, 145 and 382. al-Mana>qib / al-Kha>razmi
= page 128. al-Mostadrak / al-Naysa>bo>ri = vol. 3, page 138. al-Riya>d}
al-Nad}irah / al-T{abari = vol. 2, page 177. Tadhkerat al-Khawa>s} / Ibn
al-Jawzi = page 54.
2
Mo’men is a Moslem = She>cah = a follower of Raso>lolla>h and
Ame>r al-Mo’mene>n. Opposite: Bakri = a follower of Abo> Bakr.
3
A person who shams Islam but in fact is not a Moslem.
4
al-Este>ca>b / Ibn cAbdelbarr = vol. 3, page 204. al-Mo cjam al-Kabe>r
/ al-T{abara>ni = vol. 23. Mokhtas}ar Ta>re>kh Demashq / Ibn cAsa>kir =
vol. 17, page 369.
5
al-Beda>yah wa al-Neha>yah / Ibn Kothayr = vol. 7, page 357.
Kefa>yat al-T{al> ib / al-Kanji = page 161. This h}ade>th has also been
narrated from cA<’eshah in: Lesa>n al-Me>za>n / al-cAsqala>ni = vol. 1,
page 243.
6
al-Tadwe>n fi Akhba>r Qazwe>n / al-Ra>fici = vol. 3, page 39.
7
al-Kawkab al-Dorri / al-Termedhi = page 122. Yana>be>c al-
Mawaddah / al-Qando>zi = page 251.
101
FAD{LOLLA<H
placed in the other pan, cAli’s faith would surely be
the heavier1”.
“By Alla>h, I heard Raso>lolla>h saying to cAli ibn Abi
T{al> ib: Whoever loves you, loves me, and whoever
loves me, loves Alla>h; and whoever loves Alla>h, He
shall take him to the Heaven with much respect2”.
“I heard Raso>lolla>h saying to cAli: If the seas were
ink, and the forests were pens, and the humans were
writers, and the Jinn were calculators, they still
could not count your merits O Aba> al-H{asan! (cAli
ibn Abi T{al> ib)3”.
“I heard Raso>lolla>h saying to cAli ibn Abi T{al> ib:
Whoever loves you O cAli, will be with the prophets
in their ranks on the Day of Judgment; and whoever
dies hating you, he should not care whether he dies
as a Jew or as a Christian4”.
Bakri scholars also narrate the following confessions
from the leaders of the Bakri party about Ame>r al-
Mo’mene>n:
1
Arjah} al-Mat}al> ib / al-Shaykh cObaydolla>h al-H{anafi = page 476.
Dhakha>’er al-cOqba> / al-T{abari = page 100. Kanz al-cOmma>l / al-
Hendi = vol. 11, 617. Kefa>yat al-T{al> ib / al-Kanji = page 258. Lesa>n
al-Me>za>n / al-cAsqala>ni = vol. 5, page 97. al- Mana>qib / Ibn al-
Magha>sili = page 289. al- Mana>qib / al-Kha>razmi = page 130.
Me>za>n al-Ecteda>l / al-Dhahabi = vol. 3, page 494. al-Riya>d} al-
Nad}irah / al-T{abari = vol. 3, page 206. Sharh} Nahj al-Bala>ghah / Ibn
Abi al-H{ade>d = vol. 12, page 259. Ta>re>kh Demashq / Ibn cAsa>kir =
vol. 42, page 340. Yana>be>c al-Mawaddah / al-Qando>zi = page 254.
2
Kanz al-cOmma>l / al-Hendi = vol. 13, page 109.
3
Yana>be>c al-Mawaddah / al-Qando>zi = page 249. A similar h}ade>th
has also been narrated in: Kefa>yat al-T{al> ib / al-Kanji = page 123.
Lesa>n al-Me>za>n / al-cAsqala>ni = vol. 5, page 62. al- Mana>qib / al-
Kha>razmi = page 18.
4
al-Kawkab al-Dorri / al-Kashfi = page 125. al-Mana>qib al-
Mortad}awiyyah / al-Kashfi = page 117.
102
FAD{LOLLA<H’S DEVIATIONS
Abo> al-Aswad narrates:
“I heard Abo> Bakr saying to the people: O you
people! Adhere to cAli ibn Abi T{a>lib, for surely I
heard Raso>lolla>h say: cAli is the best on whom the
sun rises and sets after me1”.
It has been narrated that cOmar said to Ame>r al-
Mo’mene>n:
“My father be your sacrifice; by you Alla>h guided us,
and by you Alla>h brought us out from the darkness
to the light2”.
c
Omar also said:
“The women have failed to give birth to the likes of
c
Ali ibn Abi T{al> ib3”.
c
Omar also said:
“cAli is the most knowledgeable among the people
about what Alla>h revealed to Moh}ammad4”.
And pointing to Ame>r al-Mo’mene>n, cOmar said:
“This is the most knowledgeable about our Prophet
and about his Book5”.
c
Omar also said:
“cAli is most proficient judge6”.
1
Lesa>n al-Me>za>n / al-cAsqala>ni = vol. 6, page 78.
2
Fara>’ed al-Semt}ayn / al-H{amo>’i = vol. 1, page 349. al-Mana>qib –
al-Kha>razmi = page 97. al-Mostat}raf / al-Abshe>h}i = vol. 1, page 220.
Nozhat al-Maja>lis / al-S{afo>ri = vol. 2, page 211. Rabe>c al-Abra>r / al-
Zamakhshari = vol. 3, page 595. Sharh} Nahj al-Bala>ghah / Ibn Abi
al-H{ade>d = vol. 7, page 65. Wase>lat al-Naja>t / al-Hendi = page 139.
3
al-Arbace>n / al-Fakhr al-Ra>zi = page 466. Fara>’ed al-Semt}ayn / al-
H{amo>’i = vol. 1, page 351. al-Mana>qib / al-Kha>razmi = page 80.
Mat}al> ib al-Sa’o>l / al-Sha>fici = page 130. Yana>be>c al-Mawaddah / al-
Qando>zi = pages 75 and 373.
4
Shawa>hid al-Tanze>l / al-H{asaka>ni = vol. 1, page 39.
5
Zayn al-Fata> / al-cA<si} mi = vol. 1, page 304.
6
Akhba>r al-Qod}at> / Ibn Wake>c = vol. 1, page 88. Ansa>b al-Ashra>f /
al-Bala>dheri = vol. 2, page 852. al-Dorr al-Mantho>r = vol. 1, page
103
FAD{LOLLA<H
It has been narrated from cAt}a’> who said:
“I asked cA<’eshah bint Abi Bakr about cAli.
She said: He is, undoubtedly, of the best of
creations1”.
Na>fi c, cOmar’s slave, narrates:
“I asked cOmar’s son: Who is the best of people after
Raso>lolla>h?
c
Omar’s son replied: This does not concern you,
imbecile!
The best of people after him is the one person to
whom is permissible what was permissible to him,
and to whom is prohibited what was prohibited to
him.
So Na>fic asked: Who is he?
c
Omar’s son: cAli ibn Abi T{al> ib. He (Raso>lolla>h)
closed all the doors [of Moslem’s homes] to the
Mosque except cAli’s door, and said to him: ‘It is
permissible to you in this mosque what is
permissible to me, and it is your responsibility in this
mosque what is my responsibility. You are my heir
and the executor of my will; you will settle my debts
and fulfill my promises; and you will be killed in my
way. He lies who claims that he hates you but loves
me’2”.
1
al-Mana>qib / al-Kha>razmi = page 329. Maqtal al-H{osayn / al-
Kha>razmi = page 97.
2
al-Este>ca>b / Ibn cAbdelbarr = vol. 3, page 1108. al-Foto>ha} t> al-
Isla>miyyah / Dah}la>n = vol. 2, page 453.
3
Rabe>c al-Abra>r / al-Zamakhshari = vol. 3, page 80. Sharh} Nahj al-
Bala>ghah / Ibn Abi al-H{ade>d = vol. 11, page 253.
4
Sharh} Nahj al-Bala>ghah / Ibn Abi al-H{ade>d = vol. 18, page 24.
105
FAD{LOLLA<H
Therefore, during the period(s) in which cAli sinned,
Moslems must have prevented him from sinning. They
must have, at least, stopped their associations with him.
They must have, at least, isolated him socially.
Did Raso>lolla>h not instructed the Moslems in this
regard:
“Meet the sinners with angry faces1”.
Did Ame>r al-Mo’mene>n, himself, not say:
“The least rejection is to meet the sinners with angry
faces2”.
Therefore, the Moslems must have, at least, shown cAli
an angry face. But has any historian, Moslem or non-
Moslem, ever recorded that cAli was shown an angry
face for sinning?!
Moreover, various sins have various punishments under
the Islamic rule; so has any historian, Moslem or non-
Moslem, ever recorded that cAli was punished?! We
know that Abo> Bakr, cOmar and cOthma>n would have
jumped to the opportunity to punishing cAli for any
small sin. And we know that although cAli was macs}o>m,
and that Alla>h had testified in the Holy Qor’a>n to his
c
es}mah, nevertheless, cOmar threatened cAli that—if he
continues to refuse allegiance to Abo> Bakr—he will
bring “false” witnesses who will testify that he had
committed a theft, and that he will accordingly execute
the punishment of stealing on cAli!!? So he could not
have committed these sins under their rule.
But why was cAli not punished during Raso>lolla>h’s
rule, despite the fact that executing the various
punishments is obligatory under an Islamic rule?! Was
it because Raso>lolla>h chose to follow Shayt}a>n and not
1
al-Ka>fi / al-Kolayni = vol. 5, page 58.
2
al-Tahdhe>b / al-T{os> i = vol. 6, page 176.
106
FAD{LOLLA<H’S DEVIATIONS
Alla>h?! Was it because he, like cAli, was no stranger to
committing sins?!
111
FAD{LOLLA<H
for having security and safety; for eliminating sorrow
and depression; for treating fevers, illnesses, headaches,
migraines, toothaches, backaches, stomachaches, eye
pains, ear pains, waist pains, naval pains, knee pains,
pains of the genitals, coughing, swellings, blisters…;
for having children; for rain during a drought; for
prosperity; for clearing a loan; for winning over an
enemy; etc. For daily recitation, for mornings, for
nights, etc.; for recitation in specific days of the week;
for recitation in specific days of the month; for
recitation in specific days of the year. For recitation in
specific places. For recitation in specific times. For
recitation during doing certain things…
So in a doca>’, the macs}om> teaches the people how best
to speak to Alla>h and, among other things, how to ask
Him their diverse needs; as the macs}o>m is the only kind
of person who can properly speak with Alla>h.
It is most important to realize that the contents of the
doca>’ do not reflect the needs of the macs}om > who
composed it. And this is a self-evident fact which
anyone can easily recognize when they read through
the different adciyah. There are many instances when a
person asks a macs}om > for a doca>’ about say migraine,
c
and the ma s}om > teaches him such a doca>’—this does
not mean the macs}om > suffers migraine!
c
And Do a>’ Komayl is not an exception. It was
composed by Prophet Khed}r and translated by Ame>r
al-Mo’mene>n so that the people can recite it when they
want to talk to their creator; but this is not indicative
of Prophet Khed}r and Ame>r al-Mo’mene>n’s needs.
Doca>’ Komayl was translated by Ima>m 1 cAli to be
recited on the eve of 15 Shacba>n of each year, and on
1
Linguistically, Ima>m means leader; good or bad, religious or
otherwise. But technically, Ima>m is used as a title for any person
112
FAD{LOLLA<H’S DEVIATIONS
Thursday nights, for many uses which include:
protection from the evil of the enemies, and
forgiveness of sins.
1
Mostadrak al-Wasa>’el / al-No>ri = vol. 12, page 334.
2
al-Beh}ar> / al-Majlesi = vol. 73, page 374. al-Ka>fi / al-Kolayni =
vol. 2, page 447.
114
FAD{LOLLA<H’S DEVIATIONS
c
91- Ali drank wine!!? [Min Wah}i al-Qor’a>n =
vol. 7, page 182]
Fad}lolla>h says that one day, Ame>r al-Mo’mene>n(AS)1 ,
c
Abdorrah}ma>n ibn cAwf, and a third person, drank wine,
became drunk and then prayed, with cAbdorrah}ma>n
being the Ima>m. During the prayer, while reciting the
109th so>rah, cAbdorrah}ma>n made a mistake, and
instead of saying: “I DO NOT SERVE THAT WHICH YOU
[IDOLATERS] SERVE 2” he said: “I DO serve that which
you serve”.
Therefore, Alla>h descended the a>yah: “O YOU WHO
BELIEVE! DO NOT GO NEAR PRAYER WHEN YOU ARE
INTOXICATED UNTIL YOU KNOW (WELL) WHAT YOU
3
SAY ”.
Now, let us briefly look at the authenticity of this
narration.
No Moslem scholar has ever marked this h}ade>th as
authentic, and no Moslem scholar has ever said that
the above a>yah descended about Ame>r al-Mo’mene>n
being drunk while praying, and no Moslem scholar has
ever claimed that Ame>r al-Mo’mene>n ever drank a
single drop of alcohol. In fact, the only occasion this
narration is mentioned in any Moslem book, it is either
to give an example for the Bakri falsification and
invention of narrations for different uses and various
reasons, or it is to refute this particular “fake h}ade>th”.
Furthermore, many Bakri scholars also do not accept
this h}ade>th as authentic.
1 c
Alayhes Sala>m: Peace be upon him. It is a mark of devotion to use
this salutation when mentioning the name of one of Raso>lolla>h’s
twelve God-appointed successors, or certain male members of his
family.
2
Holy Qor’a>n = so>rah 109, a>yah 2.
3
Holy Qor’a>n = so>rah 4, a>yah 43.
115
FAD{LOLLA<H
But what is astounding is that Fad}lolla>h writes this
fake h}ade>th as an authentic h}ade>th, despite the fact
that all Moslem and many Bakri scholars do NOT
accept it as such. He does this at a time when he
doubts the authenticity of the H{ade>th of Ghade>r, which
all the Moslem scholars and the overwhelming
majority of Bakri scholar narrate, such that a number
of very prominent Bakri scholars throughout the
Islamic history, have written exclusive books on its
irrefutable authenticity and its numerous chains of
narrators; and when he stubbornly declares the H{ade>th
of al-Kesa>’ (cloak) unauthentic, despite its numerous
Moslem and Bakri chains of narrators.
Besides, Ame>r al-Mo’mene>n was—according to all
Moslems and the majority of Bakris—the first person
to accept Islam, and cAbdorrah}ma>n ibn cAwf pretended
to accept Islam a number of years later; so is it feasible
that the first Moslem follows one who supposedly
converted years later?! And is it possible that the more
knowledgeable—according to all Moslems and the
majority of Bakris—follows the generally ignorant?!
Moreover, is it logical to believe that someone who
refuses to accept idols as his God, acts as the Idolaters
do, and drink alcohol as they do?! If he still drinks
alcohol a number of years after he accepts Islam, then
he must have also worshipped idols instead of the one
indivisible God. It is meaningless to refuse the idol and
approach the alcohol.
1
Chief of the Women of the World, a title given exclusively to
Fa>ti} mah, the Daughter of Raso>lolla>h, by Alla>h.
116
FAD{LOLLA<H’S DEVIATIONS
92- Education and Self training were what
provided Zahra>’ with the cEs}mah1. [Estefta>’a>t al-
Shaykh al-Tabrizi = answer No. 5]
This is just another cheep attempt to lower the
position of Sayyedat Nesa>’ al-cA<lame>n(AaS) 2 , and
downgrade her to a level comparable to that of
c
A<’eshah(LAa) 3 , after creating a huge importance for
c
A<’eshah and turning her into a holy being.
c
Es}mah is not acquired through education and training;
it is a gift which Alla>h grants to selected persons who
are the closest to Him, with which they do not commit
sins, do not make mistakes, do not forget, etc. Whereas
education and the training of the self can never
produce the full benefits of cEs}mah, even if it continues,
with increasing strength, for a very long time.
Nevertheless let us suppose, for the sake of argument,
that education and self training are the only sources of
c
Es}mah, and that this was how Fa>ti} mah accomplished
this great status. This means that she gradually
attained cEs}mah in a number of years, and that she was
certainly not a macs}om > ah during her childhood, and
definitely not at birth. But this contradicts countless
ah}ad> e>th narrated by both Moslem and Bakri scholars.
1
The state of immunity from committing sins, making mistakes, or
any act of forgetfulness, etc. whilst the choice to commit sin
remains open to the individual. Prophets and their aws}iya>’ have this
attribute and are called macs}om> .
2 c
Alayhas Sala>m: Peace be upon her. It is a mark of devotion to use
this salutation when mentioning the name of Raso>lolla>h ’s daughter,
Fa>ti} mah, or certain female members of his family.
3
Lacnatolla>h cAlayha>: May Alla>h distance her from His Blessings
and Mercy. Used after mentioning the name of a female opponent of
the Fourteen Ma cs}om > e>n.
117
FAD{LOLLA<H
Here are some of these ah}a>de>th narrated from
Raso>lolla>h(SAA)1 , and recorded in Bakri references:
“O cAli! This is Jabra’e>l, telling me that Alla>h
married you to Fa>ti} mah2”.
“Indeed, Alla>h married cAli to Fa>ti} mah3”.
“O cAli! Indeed Alla>h ordered me to marry you to
Fa>ti} mah4”.
“Her marriage-gift is her intercession [before Alla>h,
for the forgiveness] of her father’s nation5”.
Bakri scholars also narrate a large number of ah}ad> e>th
that say the marriage was performed in the sky before
it was performed on the earth, and explain in some
detail, the manner in which the marriage was
performed in the sky in the presence of countless
angels with numerous ceremonies 6 .
Bakri scholars also narrate:
1
S{allalla>h cAlayh wa A<lih: May Alla>h bless him and his macs}om >
family. It is a mark of devotion to use this salutation when
mentioning the name of Raso>lolla>h. His ‘macs}om > family’ are his
c
cousin and son-in-law Ali, his daughter Fa>t}imah, their two sons
H{asan and H{osayn, and the nine A’emmah from H{osayn’s linage.
The ‘ma cs}o>m family’ is known as Ahl al-Bayt as referred to in the
Qor’an [so>rah 33, a>yah 33].
2
Mana>qib al-Ima>m cAli min al-Riya>d} al-Nad}irah = page 141.
3
al-S{awa>ciq al-Moh}reqah = page 173.
4
Dhakha>’er al-cOqba> / al-T{abari = pages 30 and 31. Mana>qib al-
Ima>m cAli min al-Riya>d} al-Nad}irah = page 141. No>r al-Abs}ar> / al-
Shablanji = page 53. al-S{awa>ciq al-Moh}reqah = page 142. Tadhkerat
al-Khawa>s} / Ibn al-Jawzi = page 276.
5
Nozhat al-Maja>lis / al-S{afo>ri = vol. 2, page 225.
6
The following are some of the more prominent Bakri references
that record these ah}ad> e>th: H{elyat al-Awliya>’ / Abo> Nocaym. Lesa>n
al-Me>za>n / al-cAsqala>ni. Maqtal al-H{osayn / al-Kha>razmi. Nozhat
al-Maja>lis / al-S{afo>ri. Tahdhe>b al-Tahdhe>b / al-cAsqala>ni. Tah}dhe>r
al-Khawa>s} / al-Soyo>ti} . Yana>be>c al-Mawaddah / al-Qando>zi.
118
FAD{LOLLA<H’S DEVIATIONS
“Jabra’e>l descended and told Raso>lolla>h: O
Moh}ammad! Alla>h sends you greetings; and He has
ordered me to greet Fa>ti} mah, and give her a gift from
Heavenly clothes for her wedding1”.
“During the wedding, when Fa>ti} mah was
ceremoniously escorted to cAli’s home, the Prophet
was walking in front of her, Jabra’e>l was walking on
her right, Me>ka>’e>l 2 was walking on her left, and
seventy thousand angels were walking behind them,
praising and glorifying Alla>h until dawn break3”.
At that time, Fa>ti} mah(AaS) had nine years of age. So
how could she possibly have acquired such a close
position to Alla>h at that very young age?! How long
was she an infant? How long was she a small child? At
what age did she become able to receive such
education and training? How much time could
Raso>lolla>h have spent with her, giving her that kind of
education and training?
What we read about her marriage shows us that she
was superior to all the prophets, except her father, at
the age of nine!! Is it possible for any child, under any
circumstances, to acquire such kind of status at that
very young age, through education and self training?!
c
Es}mah, among other abilities and attributes, were
granted by Alla>h to Fa>t}imah, not because of any
special education or training in this world, but because
of her high results in the tests in the previous worlds.
1
Nozhat al-Maja>lis / al-S{afo>ri = vol. 2, page 226.
2
Also: Michael.
3
Akhba>r al-Dowal wa A<tha>r al-Owal / al-Qerma>ni. Dorar al-
Semt}ayn / al-Zarandi. al-Fawa>’ed al-Majmo>cah / al-Shawka>ni. Lesa>n
al-Me>za>n / al-cAsqala>ni. al-Majro>he} n> / Ibn H{abba>n. Me>za>n al-
Ecteda>l / al-Dhahabi. Mokhtas}ar Dhakha>’er al-cOqba> / al-T{abari.
Ta>re>kh Baghda>d / al-Baghda>di. Yana>be>c al-Mawaddah / al-Qando>zi.
119
FAD{LOLLA<H
The following Bakri ah}ad> e>th further prove this claim:
“After Khade>jah became pregnant with Fa>ti} mah,
Raso>lolla>h came and heard her talking. He asked her:
Whom are you talking to?
Khade>jah: The fetus in my womb talks to me and
amuses me1.
Raso>lolla>h: O Khade>jah! This is Jabra’e>l telling me
that it is a female, and that she is a pure and blessed
child. And that the Almighty Alla>h will indeed
create my lineage through her; and will choose from
my lineage a number of a’emmah, appointing them
as His representative on His earth after the
completion of His r evelation2”.
“When I became pregnant with Fa>ti} mah, it was an
easy pregnancy; and she talked to me in my womb3”.
“When the Idolaters asked Raso>lolla>h to cut the
moon in half for them [as a miracle], during
Khade>jah’s pregnancy with Fa>ti} mah, Khade>jah said:
What a failure for the person who accuses
Moh}ammad of lying, when he is the greatest
Messenger from my Lord.
Suddenly Fa>ti} mah said in her womb: O Mother! do
not worry and do not be afraid; Alla>h is indeed with
my father4”.
“Moments before giving birth to Fa>ti} mah, four
women entered Khade>jah’s room with such a beauty
and light that words cannot describe.
1
Dhakha>’er al-cOqba> / al-T{abari.
2
Tajhe>z al-Jaysh / al-Dehlawi.
3
Nozhat al-Maja>lis = vol. 2, page 227.
4
al-Rawd} al-Fa>’eq / al-Mes}ri = page 214.
120
FAD{LOLLA<H’S DEVIATIONS
One of them told her: I am your mother H{awwa>’;
another said: I am A<siyah bint Moza>hi} m; another
said: I am Koltho>m, sister of Moses; and the forth
said: I am Maryam bint cEmra>n, mother of Jesus. We
have come here to deliver Fa>t}imah.
After she was born, she fell to the ground to perform
a sojo>d 1 , raising and extending her forefinger to
show one2”.
Bakri scholars also narrate from Raso>lolla>h who said:
“Indeed, Alla>h named her Fa>ti} mah, because He
forbade her and those who love her to the Fire of
Hell3”.
“The Almighty Alla>h most assuredly forbade
Fa>ti} mah, her children, and those who love them to
the fire of Hell. And for that reason she was called
Fa>ti} mah4”.
1
A particular position in s}ala>t in which the forehead, the palms, the
knees and the toes of both feet are placed on the ground. Sojo>d is
also performed on its own—not as part of a s}ala>t—for a number of
reasons, some of which are mandatory whereas others are
recommended.
2
Mokhtas}ar Dhakha>’er al-cOqba> / al-T{abari = page 72.
3
Mokhtas}ar Dhakha>’er al-cOqba> / al-T{abari = page 47. Ta>re>kh
Baghda>d / al-Baghda>di = vol. 12, page 331. al-Fawa>’ed al-Majmo>cah
/ al-Shawka>ni = page 392.
4
Kanz al-cOmma>l / al-Hendi = vol. 12, page 109. Mokhtas}ar
Dhakha>’er al-cOqba> / al-T{abari = page 47. Mokhtas}ar al-Mah}as> in al-
Mojtamicah = page 182.
121
FAD{LOLLA<H
Let us, instead, read what Fa>ti} mah’s staunchest Bakri
enemies narrate about her.
Bakri scholars narrate from cA<’eshah who said:
“…So he (Raso>lolla>h) told me: O H{omayra>’!1 Indeed,
on the night during which I was taken to the sky, I
entered the Heaven and I stood by its most beautiful
tree, with the whitest leaves, and the most delicious
fruit. So I took from its fruit and ate…
And when I descended to the earth, I approached
Khade>jah; and she became pregnant with Fa>ti} mah
from that produce.
So whenever I yearn for the scent of the Heaven, I
smell the scent of Fa>ti} mah. O H{omayra>’! Verily,
Fa>t}imah is not like the human women2.
Bakri scholars also narrate from cA<’eshah who said:
“Whenever Raso>lolla>h returned from his journeys, he
went to Fa>ti} mah, kissed her neck and said: From her,
I smell the scent of Heaven3”.
Bakri scholars also narrate from Raso>lolla>h who said
the following about Fa>t}imah:
“Fa>t}imah is a human h}ouri4”.
“Fa>ti} mah was created a h}ouri in the shape of a
woman1”.
1
A name by which the Prophet sometimes called cA<’eshah.
2
Fara>’ed al-Semt}ayn / al-H{amo>’i = vol. 2, page 61. Lesa>n al-Me>za>n
/ al-cAsqala>ni = vol. 1, page 134; vol. 5, page 160. Majma c al-
Zawa>’ed / al-Haythami = vol. 9, page 202. al-Majro>he} n> / al-Bosti =
vol. 2, pages 29 and 30. Me>za>n al-Ecteda>l / al-Dhahabi = vol. 1, page
212; vol. 4, page 220. al-Mo cjam al-Kabe>r / al-T{abara>ni = vol. 22,
page 400. Ta>re>kh Baghda>d / al-Baghda>di = vol. 5, page 87.
3
Yana>be>c al-Mawaddah / al-Qando>zi.
4
al-Fawa>’ed al-Majmo>cah / al-Shawka>ni = page 392. Mokhtas}ar
Dhakha>’er al-cOqba>= page 47. al-Rawd} al-Fa>’eq / al-Mes}ri = page
214. Ta>re>kh Baghda>d / al-Baghda>di = vol. 12, page 331.
122
FAD{LOLLA<H’S DEVIATIONS
“Whenever I yearned for the scent of Heaven, I
smelled the neck of Fa>ti} mah2”.
“When I yearn for the produce of Heaven, I kiss
Fa>ti} mah3”.
“Fa>ti} mah is not like the human women4”.
“O H{omayra>’! 5 Indeed, Fa>ti} mah is not like the
human women; and she does not menstruate as they
menstruate6”.
“Fa>ti} mah is a human h}ouri; she never menstruates7”.
If these ah}a>de>th, and many more like them, are not
definite proof to the fact that Fa>ti} mah was an
extraordinary woman, then I do not know what else
could be.
And I cannot think of any excuse for anyone who
considers no significance for these ah}ad> e>th, especially
when they are narrated by her staunchest enemies, and
recorded by Bakri scholars in their most respected
reference. This can only show that such a person is a
bigot Na>si} bi, no matter how he identifies himself and
what he looks like.
Besides, these ah}ad> e>th talk about Fa>ti} mah only from
one small angle; however, there are also large numbers
of ah}ad> e>th that explain her Heavenly being from other
more interesting and more important angles.
1
al-Mana>qib / Ibn al-Magha>zili = page 296.
2
al-Mana>qib / Ibn al-Magha>zili = page 360. Montakhab Kanz al-
c
Omma>l (printed in the footnotes of Mosnad / Ah}mad) = vol. 5, page
97. No>r al-Abs}ar> / al-Shablanji = pages 51 and 52.
3
No>r al-Abs}ar> / al-Shablanji = page 51.
4
Majma c al-Zawa>’ed / al-Haythami = vol. 9, page 202.
5
A name by which the Prophet sometimes called cA<’eshah.
6
Majma c al-Zawa>’ed / al-Haythami = vol. 9, page 202. al-Mo cjam
al-Kabe>r / al-T{abara>ni = vol. 22, page 400.
7
Esca>f al-Ra>ghebe>n / Ibn al-S{abba>n = page 188. Kanz al-cOmma>l /
al-Hendi = vol. 13, page 94. al-S{awa>ciq al-Moh}reqah = page 160.
123
FAD{LOLLA<H
124
FAD{LOLLA<H’S DEVIATIONS
IN PRAYER, AND PRAY FOR THE CURSE OF ALLA> H ON
1
THE LIARS ”.
And accordingly, Raso>lolla>h called his challengers to
the Moba>halah, where both parties would go out to the
desert and each party would pray to their God to
descend a calamity on the liar; leaving it to God to
show who is truthful and who is not. And Raso>lolla>h
announced that he will be the victorious party and that
his God will bring disaster to the Christians after the
Moba>halah; and the Christians promised to be the only
party standing after the Moba>halah, when the Moslems
would wither.
Time and place were agreed upon, and the unusual
show of strength was set to bring conclusive proof for
one side and ultimate defeat for the other.
As the moment of truth approached, Christians decided
among themselves to go ahead with the Moba>halah
only if Moh}ammad came with a large number of people,
which to them was a sign of showmanship; but they
would refuse to take part in the Moba>halah if he came
with few people, which to them was a sign
prophethood.
The next day, Raso>lolla>h approached the Christians
who had gathered in the desert, holding the hands of
his grandsons, H{asan and H{osayn, and having his
nephew and son-in-law, cAli, walking in front of him,
and his daughter Fa>ti} mah behind him. When they
reached the agreed spot, Raso>lolla>h sat and told his
family to say a>me>n 2 to his prayers as soon as the
Moba>halah started.
But the Christians refused to enter in the Moba>halah
when their leader Abo> H{ar> ithah told them:
1
Holy Qor’a>n = so>rah 3, a>yah 61.
2
Also amen.
125
FAD{LOLLA<H
“I see faces that if it were to ask God to remove a
mountain from its place, He would do it for them.
Do not enter into a Moba>halah with them, or you
will be destroyed and no Christian will remain on the
face of the earth1”.
So instead, they reached an agreement with the
Prophet to come under his rule. Later, both cA<qib and
Sayyed announced their conversion to Islam.
In a Moba>halah, special people are chosen who are the
closest to Alla>h, in a way that Alla>h grants their wishes
and answers their prayers immediately. And this is the
reason for which Raso>lolla>h took these people with
him. And this is what the Christian leader, Abo>
H{ar> ithah, realized and thus refused to enter in the
Moba>halah.
Nevertheless, Fad}lolla>h claims that the participation of
Fa>ti} mah in the Moba>halah had no great significance.
This is even contrary to Bakri confirmation!!
But let us suppose that Raso>lolla>h took Ame>r al-
Mo’mene>n, Sayyedat Nesa>’ al-cA<lame>n, Ima>m H{asan
and Ima>m H{osayn with him to the Moba>halah, for the
sole reason of them being the dearest and the most
beloved people to him; it still proves a great deal.
Alla>h, the Almighty, reveals in the Holy Qor’a>n:
“I SWEAR BY THE STAR WHEN IT GOES DOWN * YOUR
COMPANION (MOHA { MMAD) DOES NOT ERR, NOR DOES
HE GO ASTRAY * NOR DOES HE SPEAK OUT OF DESIRE
* IT IS NAUGHT BUT REVELATION THAT IS
2
REVEALED ” .
According to these a>ya>t, Raso>lolla>h’s choice reflects
Alla>h’s choice, not human desire; as he does not love
1
Montaha al-A<ma>l / al-Qomi (the Arabic translation) = vol. 1, page
187.
2
Holy Qor’a>n = so>rah 53, a>ya>t 1 to 4.
126
FAD{LOLLA<H’S DEVIATIONS
anyone whom Alla>h does not love, and as he does not
favor anyone whom Alla>h does not favor, and as he
does not choose anyone whom Alla>h does not choose.
And it is self-evident that those who are loved and
favored and chosen by Alla>h, are the masters of this
world and the Hereafter.
Besides, the fact that Raso>lolla>h only asked these
people to accompany him, and took no other persons
with him to the Moba>halah, also shows their great
importance, and their closeness to Alla>h.
1
A follower of Abo> Bakr, the first Usurper of the Khela>fah and the
founder of Bakrism. Opposite: Moslem = Mo’men = She>cah = a
follower of Raso>lolla>h . Some people unknowingly call the followers
of Abo> Bakr “Sonni”. Sonni means a follower of the tradition of
Raso>lolla>h; and since the followers of Abo> Bakr follow him and not
Raso>lolla>h, it is wrong to call them Sonnis.
127
FAD{LOLLA<H
“Abo> Bakr sought after a group of people who had
not given [him] their pledge of allegiance, and had
gathered in cAli’s home; so he sent cOmar to them,
and he came and called them out, but they refused to
come out.
Then cOmar asked for some wood and said: By Him
in Whose hand is cOmar’s life! Either you come out
now, or I will most certainly put the house on fire
with whoever is inside.
Someone said to him: O Aba> H{afs}1! Indeed, Fa>ti} mah
is inside.
c
Omar said: Even so.
So the people came out and gave Abo> Bakr their
pledge of allegiance, except cAli, who said: I have
sworn not to leave, and not to put my robe on my
shoulder, until I compile the Holy Qor’a>n.
Then Fa>ti} mah came and stood at the door and said: I
have never seen a people gathered on a worst thing
than you. You left the body of Raso>lolla>h with us
and determined the leadership between yourselves;
you did not give us the leadership and did not allow
us our right.
So cOmar went to Abo> Bakr and told him: Will you
not force this rejecter to pledge his allegiance to
you?!
So Abo> Bakr said to Qonfodh: Go and summon cAli
to me. So he went to cAli.
Ali asked him: What do you want?
Qonfodh said: Raso>lolla>h’s Khale>fah c alls for you.
So cAli astonishingly said: Indeed, how soon you
fabricated lies against Raso>lolla>h’s wishes!!
1 c
Omar was also known as Aba> H{afs}.
128
FAD{LOLLA<H’S DEVIATIONS
Qonfodh returned and conveyed the message, and
Abo> Bakr wept for a long time.
So, for a second time, cOmar said: Do not allow this
rejecter any time for giving his pledge of allegiance.
So Abo> Bakr said to Qonfodh: Return to him and tell
him: Ame>r al-Mo’mene>n 1 calls you to give your
pledge of allegiance.
So Qonfodh went to cAli and gave him the message.
And cAli raised his voice saying: Alla>h is far above!
Abo> Bakr has surely claimed what is not his.
Qonfodh returned and conveyed the message, so Abo>
Bakr cried again for a long time.
Then cOmar stood up and walked with his group to
Fa>ti} mah’s door, and they knocked on the door. When
Fa>ti} mah heard their voices, she called out, with all
her voice: O my father! O Raso>lolla>h! What have we
suffered after you from the son of al-Khat}ta} b> 2 and
the son of Abi Qoh}af> ah3?!
So when the group heard her voice and her crying,
they left weeping, and their hearts nearly stopped
and their livers nearly cracked. But cOmar stayed
there along with a few men, and they pulled out cAli
from his home and took him to Abo> Bakr.
So they said to him: Give your pledge of allegiance.
Ali: What if I do not?
c
Omar and his men: Then, by Alla>h besides Whom
there is no God, we will behead you.
1
Commander of the Faithful; a title exclusively given to Ima>m cAli
by Alla>h. Although its use by any other person is strictly prohibited,
Bakri rulers have always used it for themselves.
2
al-Khat}ta} b> was said to be cOmar’s father.
3
Abo> Bakr’s father.
129
FAD{LOLLA<H
Ali: Then you will have killed the Servant of Alla>h,
and the Brother of His Messenger1.
c
Omar said: The Servant of Alla>h, yes, but the
Brother of His Messenger, no2.
And during all of this, Abo> Bakr was not talking and
was keeping silent. So cOmar said to him: Will you
not give your order about him?
Abo> Bakr: I will not force him to do anything as long
as Fa>t}imah is on his side.
So [after being released] cAli went to Raso>lolla>h’s
grave, screaming and weeping, and reciting this
a>yah: ‘SON OF MY MOTHER! SURELY THE PEOPLE
RECKONED ME WEAK AND HAD WELL-NIGH SLAIN
3 4
ME ’ ”.
Bakri scholars also narrate:
“Abo> Bakr and cOmar heard that a group of
Moha>jire>n 5 and Ans}ar> 1 had refused to give their
1
There are countless ah}ad> e>th in Bakri references, some of which
were narrated by cOmar himself, that Raso>lolla>h chose Ame>r al-
Mo’mene>n as his brother, on the Day of Brotherhood, after he
migrated to Madinah. All Bakri and Moslem scholars agree on this
fact.
2
This is the only time in history that a person has denied the
brotherhood of Raso>lolla>h and Ame>r al-Mo’mene>n. And the fact
that this very person is one of the people who had narrated many
ah}ad> e>th about this brotherhood, shows the falsehood of his latter
statement. However, this assertive denial after that expressive
proclamation is not so surprising from a personality like cOmar.
3
Holy Qor’a>n = so>rah 7, a>yah 150.
4
al-Ima>mah wa al-Siya>sah / Ibn Qotaybah = vol. 1, page 18. A
shorter form of this narration is also mentioned in: Acla>m al-Nesa>’ /
Kah}ha} l> ah = vol. 4, page 114.
5
Plural of Moha>jir: a Moslem who migrated from Makkah to
Madinah to escape Idolater suppression, before the liberation of
Makkah.
130
FAD{LOLLA<H’S DEVIATIONS
pledge of allegiance, and were gathering in cAli’s
home. So they came with a large group of people to
raid the home…2”.
Bakri scholars also narrate:
“Abo> Bakr sent cOmar ibn al-Khat}ta} b> to cAli, when
he refused to give his pledge of allegiance, and told
him: Bring him to me with the utmost violence3”.
Bakri scholars also narrate:
“cOmar ibn al-Khat}ta} b> came to cAli’s home, when
T{alh}ah and Zobayr and a number of Moha>jire>n were
inside, and said: By Alla>h! I will most certainly burn
down the house on you unless you come out for
allegiance right now4”.
Bakri scholars also narrate:
“When Abo> Bakr was given pledge of allegiance
after Raso>lolla>h’s death, cAli and Zobayr often went
to Fa>ti} mah, the Daughter of Raso>lolla>h, to consult
with her.
When the news reached cOmar, he went to Fa>ti} mah
and said: O Daughter of Raso>lolla>h! There is no one
more beloved to me than your father, and there is no
1
Plural of Ans}ar> i: a citizen of Madinah who converted to Islam
before the liberation of Makkah.
2
Ta>re>kh / al-Yacqo>bi = vol. 2, page 126.
3
Ansa>b al-Ashra>f / al-Bala>dheri = vol. 1, page 587.
4
al-cEqd al-Fare>d / Ibn cAbderabbeh = vol. 5, page 12. Ta>re>kh / al-
T{abari = vol. 3, page 198.
Some Bakri scholars record a similar narration:
“cOmar came to Fa>ti} mah’s home along with many Ans}ar>
and a few Moha>jire>n, and said: By Him in Whose hand is
c
Omar’s life! Either you come out for allegiance right now,
or I will most certainly burn down the house on you...
Then he pulled them out by their collars, dragging them [in
the streets] violently”. (Sharh} Nahj al-Bala>ghah / Ibn Abi al-
H{ade>d = vol. 1, page 134)
131
FAD{LOLLA<H
one more beloved to us, after your father, than you.
But I swear by Alla>h that this will not stop me from
ordering to set fire to your house if these people
come to you again1”.
Bakri scholars also narrate:
“And there was a large group of people with Kha>lid
outside the house, all of whom Abo> Bakr had sent
for support. Then cOmar entered and said to cAli:
Stand up and pledge your allegiance.
But he (Ali) did not.
So cOmar took his hand and said to him: Stand up
and pledge your allegiance.
But he refused to stand up.
So cOmar pulled him up and pushed him, just as he
had pushed Zobayr, and Kha>lid took them both.
Then cOmar and his company dragged them
violently, and a lot of people gathered to watch, and
the streets of Madinah became crowded with men.
1
al-Este>ca>b / Ibn cAbdelbarr = vol. 3, page 975. Eza>lat al-Khafa>’ /
al-Dehlawi = vol. 2, pages 29 and 179. Jamc al-Jawa>mic / al-Soyo>ti} =
vol. 1, page 233. Kanz al-cOmma>l / al-Hendi = vol. 5, page 651. al-
Moghni / cAbdoljabba>r = vol. 20, page 335. Mos}annaf / Ibn Abi
Shaybah = vol. 7, page 432; vol. 14, page 567. Mosnad Fa>ti} mah / al-
Soyo>ti} = page 20. Neha>yat al-Erab / al-Nowayri = vol. 19, page 39.
Qorrat al-Aynayn / al-Dehlawi = page 78. al-Saqe>fah wa Fadak / al-
Jawhari = pages 38, 50 and 51. al-Wa>fi fi al-Wafaya>t / al-S{afdi =
vol. 17, page 311.
Ibn Abi al-H{ade>d, the famous Bakri scholar, also records this
narration but with a difference in its beginning:
“When pledges of allegiance were taken for Abo> Bakr,
Zobayr, Meqda>d and a number of other people often came
to cAli, who was in Fa>ti} mah’s home, to consult with
him…”. (Sharh} Nahj al-Bala>ghah / Ibn Abi al-H{ade>d = vol.
2, page 45)
132
FAD{LOLLA<H’S DEVIATIONS
And when Fa>ti} mah saw what cOmar had done, she
screamed and wailed and a large number of women
gathered with her; so she stood at the door of her
room [inside the mosque] and called out: O Aba>
Bakr! How soon you attacked the members of the
Household of Raso>lolla>h!! By Alla>h, I will not speak
with cOmar until I meet Alla>h1”.
Bakri scholars also narrate:
“Then Abo> Bakr sent cOmar ibn al-Khat}ta} b> to cAli
and those who were with him, to extract them from
Fa>ti} mah’s home, and told him: If they disobey you,
so fight them.
Then cOmar took some fire and went to Fa>ti} mah’s
home to set it, along with those inside, on fire.
Fa>t}imah saw him and said: To where O Ibn al-
Khat}ta} b> 2?! Have you come to set fire to our home?!
c
Omar said: Yes, unless you accept what the people
have accepted (Abo> Bakr’s khela>fah)3”.
Bakri scholars also narrate:
“And cOmar used the same harshness with Ahl al-
Bayt; so he surrounded them with the wood and set
1
Sharh} Nahj al-Bala>ghah / Ibn Abi al-H{ade>d = vol. 2, page 26; vol.
6, page 49.
2
Son of al-Khat}ta} b> .
3
Acla>m al-Nesa>’ / Kah}ha} l> ah = vol. 3, page 1207. al-cEqd al-Fare>d /
Ibn cAbderabbeh = vol. 2, page 250; vol. 4, page 259; vol. 5, page 12.
al-Mokhtas}ar fi Akhba>r al-Bashar / Abo> al-Feda>’ = vol. 1, page 156.
Ta>re>kh / al-T{abari = vol. 3, page 198.
Bakri scholars also narrate:
“Abo> Bakr summoned cAli, wanting his pledge of
allegiance, but he refused. So cOmar came with fire, and
Fa>ti} mah saw him at th e door and said: O Ibn al-Khat}ta} b> ?!
Do you intend to put fire to my door?! cOmar said: Yes”.
(Ansa>b al-Ashra>f / al-Bala>dheri = vol. 1, page 586)
133
FAD{LOLLA<H
it on fire. And when the group entered Fa>ti} mah’s
home, Qonfodh pushed the door against Fa>ti} mah,
breaking her rib, so she miscarried her fetus; and she
remained bedridden until she died. And it is said that
the person who hit her was cOmar1”.
Bakri scholars also narrate from Zayd ibn Aslam, who
said:
“I was among those who carried the wood with
c
Omar to Fa>ti} mah’s door, when cAli and his
supporters refused to give Abo> Bakr their pledge of
allegiance.
So cOmar said to Fa>ti} mah: Bring out those who are
in the house, or I will most certainly burn it down on
them. And there were cAli, Fa>ti} mah, H{asan, H{osayn
and a number of Raso>lolla>h’s Companions in the
house.
Then Fa>ti} mah astonishingly asked: You will set me
and my two sons on fire?!
So cOmar replied: Yes, by Alla>h, unless they come
out to give their pledge of allegiance2”.
And about causing the miscarriage of Fa>ti} mah’s six
month old fetus, whom Raso>lolla>h had named
Moh}assin, Bakri scholars narrate many ah}ad> e>th,
including the following:
“Indeed, cOmar kicked Fa>ti} mah’s abdomen, so she
miscarried Moh}assin3”.
“Indeed, cOmar hit Fa>ti} mah’s abdomen on the Day
of Allegiance, so she miscarried the fetus. And he
1
The footnotes of: al-Melal wa al-Neh}al / al-Shahresta>ni = vol. 1,
page 53; and al-Wa>fi fi al-Wafaya>t / al-S{afdi = vol. 6, page 17.
2
al-Ghorar / Ibn Khayzora>nah.
3
Lesa>n al-Me>za>n / al-cAsqala>ni = vol. 1, page 405. Me>za>n al-Ecteda>l
/ al-Dhahabi = vol. 1, page 139. Siyar Acla>m al-Nobala>’ / al-Dhahabi
= vol. 15, page 578.
134
FAD{LOLLA<H’S DEVIATIONS
was shouting: Put her house on fire with all those
inside; and there was no one inside other than cAli,
Fa>ti} mah, H{asan and H{osayn 1”.
“Indeed, he (cOmar) hit Fa>ti} mah, the Daughter of
Raso>lolla>h, and he took away the inheritance of
Raso>lolla>h’s descendants2”.
And in this regard, the famous Bakri scholar Ibn Abi
al-H{ade>d writes:
“…Then the Chief, Abo> Jacfar (his teacher) said: If
Raso>lolla>h had ordered the execution of Habba>r ibn
al-Aswad for frightening Zaynab 3 , and causing the
miscarriage of her fetus, then it is quite clear that if
he was alive, he would have ordered the execution of
those who frightened Fa>ti} mah, causing the
miscarriage of her fetus!!4”.
Bakri scholars also narrate from Raso>lolla>h(SAA) who,
prophesizing Fa>ti} mah’s suffering after his death, said
to her:
“O daughter! Indeed, no Moslem woman is afflicted
with more calamity than you, so do not be one with
1
Ansa>b al-Ashra>f / al-Bala>dheri = vol. 1, page 404. al-Melal wa al-
Neh}al / al-Shahresta>ni = vol. 1, page 83. al-Wa>fi fi al-Wafaya>t / al-
S{afdi = vol. 5, page 347.
2
al-Khot}at} / al-Maqre>zi = vol. 2, page 346. al-Farq bayn al-Feraq /
al-Esfara>’e>ni = page 148.
3
Historians narrate that when Raso>lolla>h and the Moslems migrated
from Makkah to Madinah, Raso>lolla>h asked his stepdaughter
Zaynab to join him. On her way to Madinah, a group of Idolaters
followed her with the intention of forcing her to return to Makkah.
And Habba>r ibn al-Aswad hit her howdah with his spear, so she fell
down on a rock, and miscarried her fetus. She later died in Madinah
from her injuries.
4
Sharh Nahj al-Bala>ghah / Ibn Abi al-H{ade>d = vol. 14, page 193.
135
FAD{LOLLA<H
the least patience. You are surely the Chief of the
Women of the Heaven1”.
Some Bakri scholars narrate this h}ade>th in more detail
from cA<’eshah(LAa)2 who used to say:
“During his illness in which he died, Raso>lolla>h said
to Fa>ti} mah: O daughter! come closer to me; then he
1
al-Beda>yah wa al-Neha>yah / Ibn Kothayr = vol. 3, page 206. Ansa>b
al-Ashra>f / al-Bala>dheri = page 405. al-Ecteqa>d / al-Maqre>zi = page
165. Ersha>d al-Sa>ri / al-Qast}ala>ni = vol. 6, page 80. al-Es}ab> ah / al-
c
Asqala>ni = vol. 4, page 367. Esca>f al-Ra>ghebe>n / Ibn al-S{abba>n =
page 128. al-Este>ca>b / Ibn cAbdelbarr = vol. 2, page 750. al-Ja>mic al-
S{aghe>r / al-Soyo>ti} = vol. 1, page 7. Kanz al-cOmma>l / al-Hendi =
vol. 13, page 95. al-Khas}a’> es al-Kobra> / al-Soyo>ti} = vol. 2, pages
226 and 265. Fath} al-Ba>ri / al-cAsqala>ni = vol. 8, page 136. al-Fos}ol>
al-Mohemmah / Ibn al-S{abba>gh = page 127. Kanz al-cOmma>l / al-
Hendi = vol. 7, page 111; vol. 16, page 281. Kefa>yat al-T{al> ib / al-
Kanji = page 275. al-Khas}a’> es / al-Nasa>’i = page 33. al-Magha>zi wa
al-Siyar / al-Had}rami = page 286. Majma c al-Zawa>‘ed / al-Haythami
= vol. 9, pages 23 and 201. Maqtal al-H{osayn / al-Kha>razmi = page
55. Mana>qib cAli ibn Abi T{al> ib / Ibn al-Magha>zili = page 5. Moshkel
al-A<tha>r / al-T{ah}aw
> i = vol. 1, page 48. Mosnad / Ah}mad = vol. 3,
page 64; vol. 5, page 391. Mosnad Fa>ti} mah / al-Soyo>ti} = page 41,
and a similar narration in pages 49, 51, 52, 78 and 79. al-Mostadrak
/ al-Naysa>bo>ri = vol. 3, pages 151 and 154. Osd al-Gha>bah / Ibn al-
Athe>r = vol. 4, page 42. S{ah}eh> } / Bokha>ri = vol. 4, page 203; vol. 5,
page 20. S{ah}eh> } / Moslem = vol. 7, page 143. al-S{awa>ceq al-
Moh}reqah / al-Haythami = page 185. Siyar Acla>m al-Nobala>’ / al-
Dhahabi = vol. 3, page 168. Sharh} al-Maqa>si} d / al-Tafta>za>ni = vol.
2, page 221. Sonan / al-Termedhi = vol. 13, page 197. Ta>re>kh
Demashq / Ibn cAsa>kir = vol. 4, page 95. al-T{abaqa>t al-Kobra> = vol.
2, page 248. Tahdhe>b al-Tahdhe>b / al-cAsqala>ni = vol. 12, page 441.
Dhakha>’er al-cOqba> / al-T{abari = pages 39 and 136. Wase>lat al-
Ma’a>l / al-H{ad}rami = page 88. Yana>be>c al-Mawaddah / al-Qando>zi =
page 165.
2
Lacnatolla>h cAlayha>: May Alla>h distance her from His Blessings
and Mercy. Used after mentioning the name of a female opponent of
the Fourteen Ma cs}om > e>n.
136
FAD{LOLLA<H’S DEVIATIONS
whispered in her ear for a while, and she came back
crying.
Moments later he told her again: O daughter! come
closer to me; then he whispered in her ear for a while,
and she came back laughing.
So I (cA<’eshah) asked her: O daughter! Tell me what
your father whispered in your ear.
And Fa>ti} mah said: You saw him whispering in my
ear, and you thought I would tell you his secret while
he is alive?!
It was very hard for me (cA<’eshah) to be kept out of
their secret. And when Raso>lolla>h died, I once again
asked Fa>ti} mah, and Fa>ti} mah said:
Now I can tell you. He first whispered in my ear and
told me that he will shortly die, so I cried. And he
told me: O daughter! Indeed, no Moslem woman is
afflicted with more calamity than you, so do not be
one with the least patience.
Then, for the second time, he whispered in my ear
and told me that I will be the first of his family
members to join him, so I laughed1”.
Bakri scholars also narrate from Raso>lolla>h who said in
this regard:
“…And when I saw her (Fa>ti} mah), I remembered
what will be done to her after me.
As if I can see the degradation enter her home, and
her sacredness violated, and her rights usurped, and
1
al-A<ha} d> wa al-Matha>ni / al-Shayba>ni = vol. 5, page 369. Dala>’el al-
Nobowwah / al-Bayhaqi = vol. 7, page 166. Fath al-Ba>ri / al-
c
Asqala>ni = vol. 7, page 82. Kanz al-cOmma>l / al-Hendi = vol. 16,
page 281. al-Mo cjam al-Kabe>r / al-T{abara>ni = vol. 22, page 417.
Moshkel al-A<tha>r / al-T{ah}aw > i = vol. 1, page 48. Dhakha>’er al-cOqba>
/ al-T{abari = page 40. Tajhe>z al-Jaysh / al-Dehlawi = page 98. al-
Dhorriyyah al-T{ah> irah / al-Do>la>bi = vol. 1, page 105.
137
FAD{LOLLA<H
her inheritance kept away from her, and her ribs
broken, and her fetus killed, while she cries: O my
Moh}ammad! But she will not be answered. And asks
for help, but she will not be helped…
Thus she will come to me sorrowful, anguished,
grief-stricken, usurped and killed.
Raso>lolla>h then added: O Alla>h! Distance him from
Your Mercy who does her injustice; and punish him
who usurps her; and humiliate him who humiliates
her; and keep him forever in Your Fire who hits her
side, causing the miscarriage of her fetus.
And the angels said: A<me>n1”.
Bakri scholars also narrate that Fa>t}imah addressed her
father after his martyrdom, in pieces of poem, pointing
to her suffering at the hands of the Bakri party, as the
following:
“Say! to the one hidden under levels of the earth: If
you can hear my scream and my call;
Such c alamities have poured on me, that if they were
to pour on days, they would have turned to nights.
Indeed, I had protection in the shade of Moh}ammad;
I did not fear injustice, and he was my protector.
But today I am humble for the lowly, and cautious of
injustice; and I ward off my oppressor with my robe.
So if a turtledove weeps in her night from sadness on
a branch, I weep in my day.
I shall make sadness my companion after you, and I
shall make the tear for you my scarf2”.
1
Fara>’ed al-Semt}ayn / al-H{amo>’i = vol. 2, pages 34 and 35.
2
Fa>ti} mah al-Zahra>’ Min Qabl al-Me>la>d ela> Bacd al-Estesh-ha>d / al-
Ha>shimi = page 219. al-Foto>ha} t> al-Rabba>n iyyah / Ibn al-cAlla>n =
vol. 3, page 160.
138
FAD{LOLLA<H’S DEVIATIONS
“Indeed, there were news and many difficulties after
you; if you had witnessed them, there would not be
much talk.
We surely missed you, as the earth misses her
downpour; and your people became disordered, so
witness them and do not be absent…
Some people showed us the animosities they had
hidden in their chests, when you left and the earth
shielded you.
Some people frowned on us and disparaged us when
you became absent, and all the earth is usurped1”.
Bakri scholars also narrate that after the attacks on
c
Ali and Fa>ti} mah’s home, cOmar told Abo> Bakr:
“Let us go to Fa>t}imah [to apologize], as we have
made her angry. So they went together and asked for
permission to see her, but she refused to permit
them.
Thus they asked cAli for permission, so he took them
to her.
When they entered her room and sat in front of her,
she turned her face towards the wall. They greeted
her, but she did not return their greeting.
Abo> Bakr then started to speak, saying: O the
beloved of Raso>lolla>h! We exasperated you…
She said: Do you think that if I narrate to you a
h}ade>th from Raso>lolla>h which you have already
heard, you would admit that you had heard it?
They said: Yes.
1
al-Abda>l / al-H{alabi = vol. 1, page 164. al-Eh}teja>j / al-Tabarsi =
vol. 1, page 145. Fa>ti} mah al-Zahra>’ Min Qabl al-Me>la>d ela> Bacd al-
Estesh-ha>d / al-Ha>shimi = page 289. Ghare>b al-H{ade>th / Ibn
Qotaybah = page 590.
139
FAD{LOLLA<H
So she said: I ask you in Alla>h’s name; did you not
hear Raso>lolla>h say: Fa>ti} mah’s satisfaction is my
satisfaction, and Fa>ti} mah’s exasperation is my
exasperation. So whosoever loves my daughter
Fa>ti} mah, he has surely loved me; and whosoever
satisfies Fa>ti} mah, he has surely satisfied me; and
whosoever exasperates Fa>ti} mah, he has surely
exasperated me?
They said: Yes, we have heard that from Raso>lolla>h.
Fa>ti} mah said: I hold Alla>h and His angels as my
witnesses that you indeed exasperated me, and did
not satisfy me. And when I meet the Prophet, I will
most definitely complain you to him.
So Abo> Bakr said: I ask Alla>h for refuge from his
(Raso>lolla>h) exasperation and your exasperation O
Fa>ti} mah! Then Abo> Bakr cried, lamenting, until he
nearly lost consciousness; while Fa>ti} mah repeated
over and over: By Alla>h! I will most definitely pray
to Alla>h against you in every s}ala>t I perform.
Then Abo> Bakr left weeping, and the people
gathered around him. So he told them: Every man
sleeps at night hugging his wife, happy with his
family; but you left me alone with this problem. I do
not need your allegiance, discharge me1”.
A large number of Bakri scholars also narrate the
following three narrations from Fa>ti} mah’s archenemy,
c
A<’eshah(LAa):
“So Fa>ti} mah rejected Abo> Bakr, and did not speak
with him until she died. And cAli buried her at night,
and did not inform Abo> Bakr2”.
1
al-Ima>mah wa al-Siya>sah / Ibn Qotaybah = vol. 1, page 13.
2
Moshkel al-A<tha>r / al-T{ah}a>wi = vol. 1, page 47. Sharh} Nahj al-
Bala>ghah / Ibn Abi al-H{ade>d = vol. 6, page 46. al-Sonan al-Kobra> /
140
FAD{LOLLA<H’S DEVIATIONS
“So Fa>ti} mah became angry at Abo> Bakr and rejected
him, and did not speak with him until she died…
And when she died, her husband cAli buried her at
night, and did not inform Abo> Bakr1”.
“So Fa>ti} mah became angry and rejected Abo> Bakr;
and continued her rejection until she died2”.
Many Bakri scholars also record in their references
various ah}a>de>th, narrated through different chains of
narrators, that Fa>ti} mah stipulated in her will to cAli
not to let Abo> Bakr and cOmar take part in her funeral.
These ah}ad> e>th also state that Fa>ti} mah was buried at
night without their knowledge; or that cAli buried her
at night and did not inform Abo> Bakr and cOmar; or
that she was secretly buried at night 3 .
Bayhaqi = vol. 4, page 29; vol. 6, page 300. Ta>re>kh al-Khame>s / al-
Diya>rbakri = vol. 2, page 173. Ta>re>kh al-Omam wa al-Molo>k / al-
T{abari = vol. 2, page 448; vol. 3, page 208. Ta>re>kh / al-Yacqo>bi =
vol. 2, page 115. al-T{abaqa>t al-Kobra> / Ibn Sa cd = vol. 8, page 30.
Tahdhe>b al-Asma>’ / al-Nawawi = vol. 2, page 353. Talkhe>s} al-
Mostadrak / al-Dhahabi (printed in the footnotes of al-Mostadrak /
al-Naysa>bo>ri) = vol. 3, page 154. Tayse>r al-Wos}ol> / al-Shayba>ni =
vol. 2, page 46. al-Thogho>r al-Ba>simah = al-Soyo>ti} = page 15.
Wafa>’ al-Wafa> / al-Samho>di = vol. 2, page 995.
1
A cemetery in Madinah.
2
Tahdhe>b al-Asma>’ / al-Nawawi = vol. 2, page 353.
3
Islamic ritual washing of the body with plain water. It has two
forms, and is performed for a number of reasons some of which are
mandatory, whereas others are recommended.
142
FAD{LOLLA<H’S DEVIATIONS
down, putting her right hand under her right cheek,
facing the Qeblah (direction of the Kacbah).
She then said: O woman! I will shortly die. No one
should uncover me, and no one should perform the
Ghosl of the Deceased1 on me.
So she died where she was lying; and I told cAli what
she had ordered me, and he said: By Alla>h! No one
will uncover her. He then carried her and buried her
without performing the ghosl on her2”.
This is a very extraordinary h}ade>th that the Bakris
have narrated in some of their most respected
references, without appreciating its implications. It
clearly shows that Fa>ti} mah died a martyr’s death.
Only a martyr—who has been killed in the way of
Alla>h—is exempt from the mandatory Ghosl of the
Deceased. And only a martyr is exempt from the
mandatory enshrouding in the Kafan 3 .
Fa>t}imah, who knows this Islamic law, asks not to be
washed and not to be uncovered (it is necessary to take
off a deceased’s clothes before the shrouding); and cAli,
who also knows this Islamic law, does not object to her
wishes as contrary to Islamic rules. This can only mean
that she died a martyr’s death.
Bakri scholars also narrate that Ima>m 4 H{asan made the
following statement in a debate with leaders of the
Bakri party:
1
Islamic ritual washing of the body of a deceased. Ghosl of the
Deceased is a wa>jib (mandatory) ghosl.
2
Dhakha>’er al-cOqba> / al-T{abari = page 53. Mosnad / Ahmad = vol.
6, page 461. Osd al-Gha>bah / Ibn al-Athe>r = vol. 5, page 590. al-
T{abaqa>t al-Kobra> / Ibn Sacd = vol. 8, page 27.
3
A series of cloths in which a deceased is wrapped before burial.
4
Linguistically, Ima>m means leader; good or bad, religious or
otherwise. But technically, Ima>m is used as a title for any person
with a religious leading role, such as a public prayer leader, or leader
143
FAD{LOLLA<H
“…And you O Moghayrah! You are indeed an enemy
of Alla>h, and a discarder of His Book, and an accuser
of His Prophet; and you are the a dulterer…
And you are the one who beat Fa>ti} mah, the Daughter
of Raso>lolla>h, until she bled, and she miscarried her
fetus.
You did this as a mark of degradation towards
Raso>lolla>h, and as a sign for disobeying his order,
and violating his sacredness; when Raso>lolla>h had
told her: O Fa>ti} mah! You are the Chief of the
Women of the Heaven1”.
Bakri scholars also narrate that after the attacks on
c
Ali and Fa>ti} mah’s home, Abo> Bakr(LA) said to his men:
“Every man sleeps at night hugging his wife, happy
with his family; but you left me alone with this
problem. I do not need your allegiance, discharge
me2”.
A large number of Bakri scholars also narrate that
when Abo> Bakr was on his deathbed, a number of
people went to visit him, including cAbdorrah}ma>n ibn
c
Awf(LA), an influential high-ranking Bakri leader. And
in the conversation that followed, Abo> Bakr told
c
Abdorrah}ma>n:
“Indeed, I do not feel sorry about anything I did in
this world, except three things which I did, and wish
that I had not done: …I wish I had not attacked
Fa>ti} mah’s home 3”.
1
al-Ka>mil / al-T{abari = vol. 1, page 312.
2
Successorship of Raso>lolla>h. Also caliphate.
147
FAD{LOLLA<H
In another attempt to deny the Bakri attacks on the
home of Ame>r al-Mo’mene>n and Sayyedat Nesa>’ al-
c
A<lame>n, Fad}lolla>h makes this false claim.
This is something that no Bakri or Moslem scholar has
ever said!! And there are countless narrations that
show the houses of Madinah in those days had doors of
different shapes and sizes, which were built from
various kinds of wood and/or other materials, and had a
range of locks and keys…
Furthermore, H{ojjatol-Islam wal-Mosleme>n Jacfar al-
c
A<mili has compiled a study in one hundred pages,
printed in the 2nd volume of his book Ma’sa>t al-Zahra>’,
proving beyond any doubt that the houses of Madinah
in those days indeed had doors.
But Fad}lolla>h’s love for Abo> Bakr and cOmar seems
quite blinding.
1
Lesa>n al-Me>za>n / al-cAsqala>ni = vol. 1, page 405. Me>za>n al-Ecteda>l
/ al-Dhahabi = vol. 1, page 139. Siyar Acla>m al-Nobala>’ / al-Dhahabi
= vol. 15, page 578.
2
Ansa>b al-Ashra>f / al-Bala>dheri = vol. 1, page 404. al-Melal wa al-
Neh}al / al-Shahresta>ni = vol. 1, page 83. al-Wa>fi fi al-Wafaya>t / al-
S{afdi = vol. 5, page 347.
3
al-Khot}at} / al-Maqre>zi = vol. 2, page 346. al-Farq bayn al-Feraq /
al-Esfara>’e>ni = page 148.
149
FAD{LOLLA<H
frightened Fa>ti} mah, causing the miscarriage of her
fetus!!1”.
But so many Moslem and Bakri narrations mean
nothing to Fad}lolla>h when they strike a sensitive spot.
He still rejects them regardless of their incontestable
strength and authenticity.
However, for those who are not ready to accept that
Moh}assin never existed—as Fad}lolla>h would like them
to—he offers another explanation: “The miscarriage
happened due to natural causes”.
Anything to exonerate Abo> Bakr and cOmar!!
1
Sharh Nahj al-Bala>ghah / Ibn Abi al-H{ade>d = vol. 14, page 193.
150
FAD{LOLLA<H’S DEVIATIONS
And on the other hand, they agree that Raso>lolla>h
made a large number of statements about Fa>t}imah,
recorded in their all-authentic references, stating that
her content and discontent, satisfaction and
dissatisfaction, happiness and anger, etc. is that of
himself and that of Alla>h. Thus whomsoever she is
happy with, Alla>h and Raso>lolla>h are happy with; and
whomsoever she is angry with, Alla>h and Raso>lolla> h
are angry with. And according to the Holy Qor’a>n,
whomsoever Alla>h is angry with, will go to Hell.
They also agree that Raso>lolla>h made a “large number”
of statements, in their wholly-accurate references,
proclaiming that whomsoever dies without having
allegiance to his/her Ima>m, he/she dies as a non-
Moslem.
And they confess—according to their all-authentic
references—that Fa>t}imah died whilst she was
discontent, dissatisfied and angry with Abo> Bakr and
c
Omar.
Let us now read a few instances of these narrations.
Bakri scholars narrate the following ah}ad> e>th from
Raso>lolla>h:
“Verily, Alla>h the Great, the Almighty, surely
becomes angry for Fa>ti} mah’s anger, and becomes
satisfied for Fa>ti} mah’s satisfaction1/1”.
1
al-Es}ab> ah / al-cAsqala>ni = vol. 4, page 378. Fara>’ed al-Semt}ayn /
al-H{amo>’i = vol. 2, page 46. al-Ka>mil / Ibn cOday = vol. 2, page 351.
Kanz al-cOmma>l / al-Hendi = vol. 6, page 219; vol. 12, page 111;
vol. 13, page 674. Kefa>yat al-T{al> ib / al-Kanji = page 363. al-
Khas}a’> es} al-Kobra> / al-Soyo>ti} = vol. 2, page 265. Mana>qib cAli ibn
Abi T{a>lib / Ibn al-Magha>zili = pages 351 and 352. Maqtal al-H{osayn
/ al-Kha>razmi = vol. 1, page 15. Ma crefat al-S{ah}ab> ah / Abo> No caym
= vol. 1, page 318. Me>za>n al-Ecteda>l / al-Dhahabi = vol. 1, page 535.
Mosnad Fa>ti} mah al-Zahra>’ / al-Soyo>ti} = page 142. Dorar al-Semt}ayn
/ al-Zarandi = page 178. Osd al-Gha>bah / Ibn al-Athe>r = vol. 5, page
151
FAD{LOLLA<H
“So whomsoever my daughter Fa>ti} mah is satisfied
from, I am satisfied from; and whomsoever I am
satisfied from, Alla>h is satisfied from. And
whomsoever she is angry with, I am angry with; and
whomsoever I am angry with, Alla>h is angry with2”.
“Alla>h becomes satisfied for Fa>ti} mah’s satisfaction3”.
“Fa>ti} mah is a part of me, makes me happy what
makes her happy4”.
“Fa>t}imah is a part of me, hurts her what hurts me,
and makes me happy what makes her happy5”.
“Fa>ti} mah is a part of me, relieves me what relieves
her6”.
“Fa>t}imah is a part of me, tires me what tires her7”.
1
al-T{abaqa>t al-Kobra> / Ibn Sacd = vol. 8, page 262.
2
Fad}a’> el al-S{ah}ab> ah / Ibn H{anbal = vol. 2, page 756. al-Ah}ad> e>th al-
Mokhta>rah / al-Maqdesi = vol. 9, page 315. al-Mostadrak / al-
Naysa>bo>ri = vol. 3, page 173.
3
al-Es}ab> ah / al-cAsqala>ni = vol. 4, page 378; vol. 8, page 56. Fad}a’> el
al-S{ah}ab> ah / al-Nasa>’i = vol. 1, page 78. H{elyat al-Awliya>’ / Abo>
Nocaym = vol. 2, page 40. al-Khas}a’> es} / al-Nasa>’i = pages 35, 121
and 122. Mas}ab> e>h} al-Sonnah / al-Baghawi = vol. 4, page 185. al-
Mo cjam al-Kabe>r / al-T{abara>ni = vol. 22, page 404. Mosnad / Abi
c
Awa>nah = vol. 3, page 70. Mosnad / Ah}mad = vol. 4, page 328.
S{ah}eh> } / al-Bokha>ri = vol. 5, page 2004. S{ah}eh> } / Ibn H{abba>n = vol.
15, page 406. S{ah}eh> } / Moslem = vol. 4, page 1902; vol. 5, page 54.
S{ah}eh> } / Moslem ibn H{ajja>j = vol. 7, page 140. S{ah}eh> } / al-Termedhi =
vol. 5, page 698. Sonan / Abi Da>wo>d = vol. 2, page 226. al-Sonan al-
Kobra> / al-Bayhaqi = vol. 7, page 307; vol. 10, page 288. Sonan / Ibn
Ma>jah = vol. 1, page 643. Tahdhe>b al-Kama>l / al-Mazzi = vol. 22,
page 599; vol. 35, page 250. Tahdhe>b al-Tahdhe>b / al-cAsqala>ni =
vol. 12, page 468. Tadhkerat Khawa>s} al-Ommah / Ibn al-Jawzi =
page 279. Dhakha>’er al-cOqba> / al-T{abari = page 38. Yana>be>c al-
Mawaddah / al-Qando>zi = vol. 2, page 59.
4
Mosnad / Ah}mad = vol. 4, page 323. al-S{awa>ceq al-Moh}reqah / al-
Haythami = page 112.
5
Kanz al-cOmma>l / al-Hendi = vol. 13, page 96. al-Mostadrak / al-
Naysa>bo>ri = vol. 3, page 168. Siyar Acla>m al-Nobala>’ / al-Dhahabi =
vol. 2, page 132. Ta>re>kh al-Islam / al-Dhahabi = vol. 2, page 96.
153
FAD{LOLLA<H
“Fa>t}imah is a part of me, annoys me what annoys
her1”.
“Fa>t}imah is a part of me, whoever annoys her, he has
surely annoyed me 2”.
“And she is a part of me, and she is my heart, and my
soul that is between my sides. So whoever annoys
her, he has surely annoyed me, and whoever annoys
me, he has surely annoyed Alla>h3”.
“Fa>ti} mah is the soul that is between my sides;
whoever annoys her, he has surely annoyed me, and
whoever annoys me, he has surely annoyed Alla>h4”.
“Verily, Fa>ti} mah is a part of me, annoys me what
annoys her, and makes me angry what makes her
angry5”.
“Fa>t}imah is a part of me, angers me what angers her,
and delights me what delights her1”.
1
Mosnad / Abi cAwa>nah = vol. 3, page 70. Mosnad Fa>ti} mah al-
Zahra>’ / al-Soyo>ti} = page 134. Nawa>dir al-Os}ol> / al-Termedhi = vol.
3, page 184. S{ah}e>h} / Moslem = vol. 4, page 1903. al-Sonan al-Kobra>
/ al-Bayhaqi = vol. 10, page 201.
2
Fad}a’> el al-S{ah}ab> ah / Ibn H{anbal = vol. 2, page 755. al-Fos}ol> al-
Mohemmah / Ibn al-S{abba>gh = page 150. Kanz al-cOmma>l / al-
Hendi = vol. 13, page 96. Mosnad Fa>ti} mah al-Zahra>’ / al-Soyo>ti} =
page 134. No>r al-Abs}ar> / al-Shablanji = pages 45 and 52. Nozhat al-
Maja>lis / al-S{afo>ri = vol. 2, page 228. al-Sonan al-Kobra> / al-
Bayhaqi = vol. 10, page 201. Yana>be>c al-Mawaddah / al-Qando>zi =
vol. 2, page 322.
3
al-Fos}ol> al-Mohemmah / Ibn al-S{abba>gh = page 139. No>r al-Abs}ar>
/ al-Shablanji = pages 41 and 52. Nozhat al-Maja>lis / al-S{afo>ri = vol.
2, page 228.
4
Fayd} al-Qade>r / al-Mona>wi = vol. 6, page 18. Montakhab Kanz al-
c
Omma>l / al-Hendi = vol. 5, page 96.
5
al-A<ha} d> wa al-Matha>ni / al-Shayba>ni = vol. 5, page 362. al-Mo cjam
al-Kabe>r / al-T{abara>ni = vol. 22, page 405.
154
FAD{LOLLA<H’S DEVIATIONS
“Fa>t}imah is a part of me, so whoever makes her
angry, he has surely made me angry2”.
“Verily, Fa>ti} mah is a part of me, enrages me what
enrages her and annoys me what annoys her3”.
They also narrate that Raso>lolla>h told his daughter
Fa>ti} mah:
“Verily, Alla>h becomes angry for your anger, and
becomes satisfied for your satisfaction4/1”.
1
al-Ja>mic al-S{aghe>r / al-Soyo>t}i = vol. 2, page 653. al-S{awa>ceq al-
Moh}reqah / al-Haythami = page 188.
2
al-A<ha} d> wa al-Matha>ni / al-Shayba>ni = vol. 5, page 361. Esca>f al-
Ra>ghibe>n / Ibn al-S{abba>n = page 188. al-Ferdaws / al-Hamada>ni =
vol. 3, page 145. al-Ja>mic al-S{aghe>r / al-Soyo>ti} = vol. 2, page 653.
Kanz al-cOmma>l / al-Hendi = vol. 3, pages 93 and 97. al-Khas}a’> es} /
al-Nasa>’i = pages 35 and 122. Mas}ab> e>h} al-Sonnah / al-Baghawi =
vol. 4, page 185. Mos}annaf / Ibn Abi Shaybah = vol. 6, page 388.
Mosnad Fa>ti} mah al-Zahra>’ / al-Soyo>ti} = page 143. S{efat al-S{afwah /
Ibn al-Jawzi = vol. 2, page 13. S{ah}eh> } / al-Bokha>ri = vol. 3, pages
1361 and 1374; vol. 5, pages 21 and 29. Dhakha>’er al-cOqba> / al-
T{abari = page 37. Yana>be>c al-Mawaddah / al-Qando>zi = vol. 2,
pages 52 and 79.
3
Mosnad / al-Bazza>r = vol. 6, page 150.
4
al-A<ha} d> wa al-Matha>ni / al-Shayba>ni = vol. 5, page 363. Esca>f al-
Ra>ghibe>n / Ibn al-S{abba>n = page 171. al-Es}ab> ah / al-cAsqala>ni = vol.
8, page 57. al-Ka>mil / Ibn cOday = vol. 2, page 351. Kanz al-cOmma>l
/ al-Hendi = vol. 7, page 111. Kefa>yat al-T{al> ib / al-Kanji = page 219.
Majmac al-Zawa>‘ed / al-Haythami = vol. 9, page 203. Maqtal al-
H{osayn / al-Kha>razmi = vol. 1, page 52. Me>za>n al-Ecteda>l / al-
Dhahabi = vol. 2, page 289; vol. 4, page 185. al-Mo cjam al-Kabe>r /
al-T{abara>ni = vol. 1, page 108; vol. 22, page 401. al-Mostadrak / al-
Naysa>bo>ri = vol. 3, page 167. Osd al-Gha>bah / Ibn al-Athe>r = vol. 5,
page 522. al-S{awa>ceq al-Moh}reqah / Ibn H{ajar = page 105. al-
Tadwe>n fi Akhba>r al-Qazwe>n / al-Ra>fici al-Qazwe>ni = vol. 3, page
11. Tahdhe>b al-Tahdhe>b / al-cAsqala>ni = vol. 12, pages 441 and 443.
Tadhkerat Khawa>s} al-Ommah / Ibn al-Jawzi = page 175. Dhakha>’er
155
FAD{LOLLA<H
Fad}lolla>h claims that Fa>t}imah accepted the apologies
of Abo> Bakr and cOmar when they sought her
forgiveness, and that she spoke to them normally, even
though Bakri scholars, themselves, record a far
different story. They narrate:
“cOmar told Abo> Bakr: Let us go to Fa>ti} mah, as we
have made her angry. So they went together and
asked for permission to see Fa>ti} mah, but she refused
to permit them.
Thus they asked cAli for permission, so he took them
to her.
When they entered her room and sat in front of her,
she turned her face towards the wall. They greeted
her, but she did not return their greeting.
Abo> Bakr then started to speak, saying: O the
beloved of Raso>lolla>h! We exasperated you…
She said: Do you think that if I narrate to you a
h}ade>th from Raso>lolla>h which you have already
heard, you would admit that you had heard it?
They said: Yes.
So she said: I ask you in Alla>h’s name, did you not
hear Raso>lolla>h say: Fa>ti} mah’s satisfaction is my
satisfaction, and Fa>ti} mah’s exasperation is my
exasperation; so whomsoever loves my daughter
Fa>ti} mah, he has surely loved me; and whomsoever
satisfies Fa>ti} mah, he has surely satisfied me; and
1
al-Ima>mah wa al-Siya>sah / Ibn Qotaybah = vol. 1, page 13. Some
scholars record this narration with more details:
“When Fa>ti} mah fell ill, Abo> Bakr and cOmar went to visit
her, but she refused to accept them… Thus cOmar went to
c
Ali and said: We have gone to Fa>ti} mah several times asking
for permission to see her, but she has repeatedly refused to
receive us and to hear our apology; so could you prepare a
meeting for us?
He said: Yes. And he went to Fa>ti} mah and said: O Daughter
of Raso>lolla>h! You have seen what you have seen from
these two men. And they have come to meet with you
several times, but you have refused to receive them. Now
they have asked me to ask you for permission.
Fa>ti} mah: By Alla>h, I will not give them permission, and will
not speak to them a single word until I meet Alla>h and
complain to Him what they have done to me.
c
Ali: I have said “yes” to them.
157
FAD{LOLLA<H
Fa>ti} mah: If you have said yes, then the home is yours, and
the women follow the men, and I will not disagree with you
over anything. So you may give permission to anyone you
like.
Thus cAli went out and gave them permission to come and
see her.
When they saw Fa>ti} mah [who was lying down], they
greeted her, but she did not answer their greeting and turned
her face towards the wall. So they came and sat in front of
her. So she said to cAli: Cover me with a thick cloth; and
told the women who were there: Turn my face [away from
them]. So she repeatedly turned her face to the opposite
direction as they repeatedly changed their places to sit in
front of her.
Then Abo> Bakr said: O Daughter of Raso>lolla>h! indeed we
have come to you to seek your satisfaction, and avoid your
exasperation; we ask you to forgive us and pardon us for
what we have done to you.
Fa>ti} mah: I will not speak to you a single world until I meet
my father and complain to him what you have done to me.
She then looked at cAli and said: Indeed, I will not speak to
them until I ask them about something they had heard from
my father; so if they admit hearing it, then I will see.
They said: Let her ask, and we shall not say other than the
truth, and will not testify except truthfully.
So she said: I ask you in Alla>h’s name, do you remember
that Raso>lolla>h once summoned you at night about
something regarding cAli?
They said: Yes.
Fa>ti} mah: I ask you in Alla>h’s name, did you hear the
Prophet say: Fa>t}imah is a part of me, and I am a part of her.
Whosoever annoys her, he has surely annoyed me; and
whosoever annoys me, he has surely annoyed Alla>h. And
whosoever annoys her after my death, is as if he had
annoyed her during my life; and whosoever annoys her
during my life, is as if he has annoyed her after my death?
They said: Yes.
158
FAD{LOLLA<H’S DEVIATIONS
And about the fact that Fa>t}imah died whilst being
angry with Abo> Bakr and cOmar, Bakri scholars record
many ah}ad> e>th in their most respected references.
The following three ah}ad> e>th have been narrated from
Fa>ti} mah’s archenemy—cA<’eshah, and recorded in the
Bakri’s most authentic reference “S}ah}e>h} / al-Bokha>ri”:
“So Fa>ti} mah rejected Abo> Bakr, and did not speak
with him until she died. And cAli buried her at night,
and did not inform Abo> Bakr1”.
“So Fa>ti} mah became angry at Abo> Bakr and rejected
him, and did not speak with him until she died…
And when she died, her husband cAli buried her at
night, and did not inform Abo> Bakr2”.
1
Beh}ar> al-Anwa>r / al-Majlesi = vol. 43, page 199. Keta>b Solaym ibn
al-Qays = vol. 2, page 870.
2
al-Ka>mil / al-T{abari = vol. 1, page 312.
161
FAD{LOLLA<H
c
Abba>s said: Indeed, she had stipulated in her will
that you do not pray on her1”.
It has also been narrated:
“When the Moslems heard about her burial, they
came to Baqe>c and found forty new graves [which
Ima>m cAli had made to confuse the Bakris]. So they
could not distinguish her grave from the others.
Thus they came to a boil, some of them blaming the
others saying: Your Prophet did not leave among you
but one daughter, and she dies and gets shrouded in
the Kafan, and you do not attend her burial
ceremonies, and do not know the location of her
grave!!?
The leaders said: Bring some Moslem women to dig
up these graves, and find her body, so that we can
pray on her and visit her grave.
When Ame>r al-Mo’mene>n heard the news, he came
out of his home angry, his eyes had turned red, and
his jugular veins had become swollen, wearing his
yellow Qaba>’ 2 which he only wore in very hard
battles, leaning on his sword Dhol-Faqa>r. He entered
the Baqe>c, and the people said: This is cAli in the
way you see him; he swears to Alla>h that if a single
stone on any of these graves are moved, he will put
the sword to the last of us.
Then cOmar, accompanied by his men, came to cAli
and said: What is with you O Aba> al-H{asan! By
Alla>h, I will most certainly exhume her body and
will surely pray on her!!
1
Beh}ar> al-Anwa>r / al-Majlesi = vol. 43, page 199. Keta>b Solaym ibn
al-Qays = vol. 2, page 870.
2
An Arabic outer garment.
162
FAD{LOLLA<H’S DEVIATIONS
So cAli grabbed him by his clothes, shook him and
hit him to the ground, saying: O son of S{ahha>k 1! As
for my right, I am not pursuing it, fearing that people
turn back from their religion. But as for Fa>ti} mah’s
grave, so by Him in Whose hand is cAli’s life, if you
and your men seek to dig it up, I will most definitely
irrigate the earth with your blood.
Abo> Bakr took cAli and said: O Aba> al-H{asan! I
plead with you in Raso>lolla>h’s name and in Alla>h’s
name to let go off cOmar, for surely we will not do
anything you hate.
Thus cAli released cOmar, and the people dispersed
and did not repeat that2”.
Fa>ti} mah wanted her gravesite to be kept hidden,
because she did not want the line that she had drawn
between the real Islam, represented by Ame>r al-
Mo’mene>n, and the fake Islam, represented by Abo>
Bakr(LA)3 , to fade away; and she wanted it to remain as
divisive, inclusive and exclusive as possible at all times.
She was killed because she drew the line, and she kept
her gravesite hidden to preserve the line and keep it
distinctive.
Many Bakri scholars also record in their references
various ah}a>de>th, narrated through different chains of
narrators, that Fa>ti} mah stipulated in her will to cAli
not to let Abo> Bakr and cOmar take part in her funeral.
These ah}ad> e>th also state that Fa>ti} mah was buried at
night without their knowledge; or that cAli buried her
1
S{ahha>k was a known prostitute who gave birth to cOmar.
2
Beh}ar> al-Anwa>r / al-Majlesi = vol. 43, page 171.
3
Lacnatolla>h cAlayh: May Alla>h distance him from His Blessings
and Mercy. Used after mentioning the name of a male opponent of
the Fourteen Ma cs}om > e>n.
163
FAD{LOLLA<H
at night and did not inform Abo> Bakr and cOmar; or
that she was secretly buried at night 1 .
So in light of so many Bakri ah}ad> e>th, Fad}lolla>h cannot
just deny the fact that Fa>ti} mah’s grave was originally
concealed, therefore he goes to say something that no
person, Bakri or Moslem or otherwise, has ever said:
He claims that after those days, the location of her
grave became known!!
By making this claim, Fad}lolla>h is attempting to lessen
the impact of Fa>t}imah’s decision 1414 lunar years ago
to conceal her gravesite.
The issue of Fa>t}imah’s concealed gravesite is a fact
which has always hurt the Moslems and wounded their
hearts; and it is a truth which the Bakris have always
bitterly confessed to.
One instance of such Bakri narrations is the following:
1
Some Bakri references are: Ansa>b al-Ashra>f / al-Bala>dheri = page
405. al-Beda>yah wa al-Neha>yah / Ibn Kothayr = vol. 5, page 285.
Foto>h} al-Bolda>n / al-Bala>dheri = page 45. Ja>mic al-Os}ol> / Ibn al-
Athe>r = vol. 4, page 482. Majmac al-Zawa>’ed / al-Haythami = page
211. Maqtal al-H{osayn / al-Kha>razmi = page 82. al-Mos}annaf / Ibn
Abi Shaybah = vol. 4, page 141. Moshkel al-A{tha>r / al-T{ah}aw > i=
vol. 1, page 47. S{ah}eh> } / al-Bokha>ri = vol. 5, page 177. al-Se>rah al-
H{alabiyyah / al-H{alabi = vol. 3, page 361. Siyar Acla>m al-Nobala>’ /
al-Dhahabi = vol. 2, page 128. Sharh Nahj al-Bala>ghah / Ibn Abi al-
H{ade>d = vol. 6, page 46; vol. 16, page 214. al-Sonan al-Kobra> / al-
Bayhaqi = vol. 4, page 29; vol. 6, page 300. Ta>re>kh al-Khame>s / al-
Diya>rbakri = vol. 2, page 173. Ta>re>kh al-Omam wa al-Molo>k / al-
T{abari = vol. 2, page 448; vol. 3, page 208. Ta>re>kh / al-Yacqo>bi =
vol. 2, page 115. al-T{abaqa>t al-Kobra> / Ibn Sa cd = vol. 8, page 30.
Tahdhe>b al-Asma>’ / al-Nawawi = vol. 2, page 353. Talkhe>s} al-
Mostadrak / al-Dhahabi (printed in the footnotes of al-Mostadrak /
al-Naysa>bo>ri) = vol. 3, page 154. Tayse>r al-Wos}ol> / al-Shayba>ni =
vol. 2, page 46. al-Thogho>r al-Ba>simah = al-Soyo>ti} = page 15.
Wafa>’ al-Wafa> / al-Samho>di = vol. 2, page 995.
164
FAD{LOLLA<H’S DEVIATIONS
“Fa>ti} mah stipulated in her will to be buried at night,
and her wish was carried out. And therefore the
exact place of her grave is secret and not known.
Some people think that she was buried in her home,
and some people think that she was buried in the
Baqe>c1, and others think that she was buried in the
mosque…2”.
Even her Bakri enemies do not claim that her grave
was later found!!
Ima>m Jawa>d
1
A cemetery in Madinah.
2
Tahdhe>b al-Asma>’ / al-Nawawi = vol. 2, page 353.
3
Successorship of Raso>lolla>h. Also imamate.
165
FAD{LOLLA<H
(BORN) TO ME, AND MAN HAS NOT TOUCHED ME? HE
1
SAID: E VEN SO , ALLA> H SAYS TO IT, BE, AND IT IS ”.
The Holy Qor’a>n also says:
“WHEN ALLA>H WILL SAY: O CE ISA> SON OF M ARYAM !
REMEMBER MY FAVOR ON YOU AND ON YOUR
MOTHER, WHEN I STRENGTHENED YOU WITH THE
ROH> { AL-Q ODOS , YOU SPOKE TO THE PEOPLE IN THE
CRADLE AND WHEN OF OLD AGE , AND WHEN I TAUGHT
YOU THE B OOK AND THE WISDOM AND THE TAWRAT >
AND THE ENJEL > ; AND WHEN YOU DETERMINED OUT OF
CLAY A THING LIKE THE FORM OF A BIRD BY MY
PERMISSION, THEN YOU BREATHED INTO IT AND IT
BECAME A BIRD BY MY PERMISSION, AND YOU
HEALED THE BLIND AND THE LEPROUS BY MY
PERMISSION; AND WHEN YOU BROUGHT FORTH THE
DEAD BY M Y PERMISSION; AND WHEN I WITHHELD
THE CHILDREN OF ISR AEL FROM YOU WHEN YOU CAME
TO THEM WITH CLEAR ARGUMENTS, BUT THOSE WHO
DISBELIEVED AMONG THEM SAID: THIS IS NOTHING
2
BUT CLEAR ENCHANTMENT ”.
The Holy Qor’a>n also says:
“AND MENTION MARYAM IN THE B OOK WHEN SHE
DREW ASIDE FROM HER FAMILY TO AN EASTERN
PLACE * SO SHE TOOK A VEIL (TO SCREEN HERSELF)
FROM THEM; THEN WE SENT TO HER O UR RO> H,{ AND
THERE APPEARED TO HER A WELL-MADE MAN * SHE
SAID: SURELY I FLY FOR REFUGE FROM YOU TO THE
BENEFICENT GOD, IF YOU ARE ONE GUAR DING
(AGAINST EVIL) * HE SAID: I AM ONLY A MESSENGER
OF YOUR L ORD: THAT I WILL GIVE YOU A PURE BOY *
SHE SAID: WHEN SHALL I HAVE A BOY AND NO
1
Holy Qor’a>n = so>rah 3, a>ya>t 45-47.
2
Holy Qor’a>n = so>rah 5, a>yah 110.
166
FAD{LOLLA<H’S DEVIATIONS
MORTAL HAS YET TOUCHED ME , NOR HAVE I BEEN
UNCHASTE? * HE SAID: EVEN SO; YOUR L ORD SAYS:
IT IS EASY TO ME; AND THAT WE MAY MAKE HIM A
SIGN TO MEN AND A MERCY FROM U S; AND IT IS A
MATTER WHICH HAS BEEN DECREED * SO SHE
CONCEIVED HIM ; THEN WITHDREW HERSELF WITH HIM
TO A REMOTE PLACE * A ND THE THROES OF
(CHILDBIRTH) COMPELLED HER TO BETAKE HERSELF
TO THE TRUNK OF A PALM TREE. SHE SAID: OH,
WOULD THAT I HAD DIED BEFORE THIS, AND HAD BEEN
A THING QUITE FORGOTTEN! * THEN (THE CHILD)
CALLED OUT TO HER FR OM BENEATH HER: GRIEVE
NOT, SURELY YOUR L ORD HAS MADE A STREAM TO
FLOW BENEATH YOU * A ND SHAKE TOWARDS YOU
THE TRUNK OF THE PALMTREE , IT WILL DROP ON YOU
FRESH RIPE DATES * S O EAT AND DRINK AND REFRESH
THE EYE. T HEN IF YOU SEE ANY M ORTAL, SAY:
SURELY I HAVE VOWED A FAST TO THE B ENEFICENT
GOD, SO I SHALL NOT SPEAK TO ANY MAN TODAY *
AND SHE CAME TO HER PEOPLE WITH HIM , CARRYING
HIM (WITH HER). THEY SAID: O MARYAM ! SURELY
YOU HAVE DONE A STRANGE THING * O SISTER OF
HAR> O> N! YOUR FATHER WAS NOT A BAD MAN, NOR
WAS YOUR MOTHER AN UNCHASTE WOMAN * B UT SHE
POINTED TO HIM . THEY SAID: HOW SHOULD WE SPEAK
TO ONE WHO WAS A CHILD IN THE CRADLE? * HE SAID:
SURELY I AM A SERVANT OF ALLA> H; HE HAS GIVEN
ME THE BOOK AND MADE ME A PR OPHET * A ND HE
HAS MADE ME BLESSED WHEREVER I MAY BE , AND HE
HAS ENJOINED ON ME PRAYER AND POOR -RATE SO
LONG AS I LIVE * AND DUTIFUL TO MY MOTHER, AND
HE HAS NOT MADE ME INSOLENT , UNBLESSED * AND
PEACE ON ME ON THE DAY I WAS BORN, AND ON THE
DAY I DIE, AND ON THE DAY I AM RAISED TO LIFE *
167
FAD{LOLLA<H
SUCH IS EISA> ,
C
SON OF M ARYAM ; (THIS IS) THE
1
SAYING OF TRUTH ABOUT WHICH THEY DISPUTE ”.
1
Holy Qor’a>n = so>rah 19, a>ya>t 16-34.
168
REACTIONS TO FAD{LOLLA<H’S DEVIATIONS
REACTIONS TO FAD{LOLLA<H’S
DEVIATIONS
1
Plural of marje c: A highest religious authority.
169
FAD{LOLLA<H
g- those who did not have any relation or contact with
Fad}lolla>h, not even that of an acquaintance.
And all of these groups are once more divided into five
categories:
I- those of Iranian origins;
II- those of Iraqi origins;
III- those of Lebanese origins;
IV- those of Pakistani origins;
V- those of other origins.
170
REACTIONS TO FAD{LOLLA<H’S DEVIATIONS
Or, if all of his denouncers used to be his enemies, one could
suspect a bias in their rejection. Or, if all of his denouncers
were of the same origin, or if they were all members of the
same school…, one could suspect a bias in their objection. But
there are many individuals from each of these categories.
The rejecting stance of these people towards Fad}lolla>h
also varies. There are those who clearly name him and mention
his deviations and then pass their clear judgments. And there
are those who point to him, without clearly naming him, and
mention his thoughts and beliefs and then pass their
judgments. And there are those who reject his thoughts and
beliefs without referring to him. The methods and the tones
may be different, but the result is just the same.
Mara>jic
Below, is an incomplete list of the mara>ji c, who have
issued fata>wa> (religious decrees) and/or statements against
Fad}lolla>h and/or his beliefs. The list is given in alphabetical
order; and it is regardless whether or not they are actually
qualified as mara>ji c, for not only some of them are no where
near meeting the requirements of being a marjec, but their
faith in Islam is questionable:
171
FAD{LOLLA<H
regime. Shortly after Khomeini came to power,
A<yatolla>h al-cOz}ma Golpa>iga>ni gave a public
speech in which he rejected the idea of the
Absolute Authority introduced by Khomeini; but
Khomeini supporters disrupted that speech. Of
Iranian origins. Student of an Iranian school.
5- A<yatolla>h al-cOz}ma Sayyed Ka>z}im H{a>’eri. A
supporter of Khomeini’s regime. A spiritual leader
and a former member of H{ezb al-Dacwah. Of
Iranian origins. Student of an Iraqi school.
6- A<yatolla>h al-cOz}ma Sayyed Moh}ammad-Sace>d
H{ake>m. Of Iranian origins. Student of an Iraqi
school.
7- A<yatolla>h al-cOz}ma> Sayyed cAli Kha>menei.
Current leader of Khomeini’s regime. Of Iranian
origins. Not known to have studied and graduated
from any religious academy.
8- A<yatolla>h al-cOz}ma Shaykh Moh}ammad Fa>di} l
Lankara>ni. A supporter of Khomeini’s regime. Of
other origins. Student of an Iranian school.
9- A<yatolla>h al-cOz}ma Sayyed Mahdi Marcashi. A
critic of Khomeini’s regime. Of Iranian origins.
Student of an Iranian school.
10- A<yatolla>h al-cOz}ma Shaykh Bashe>r-H{osayn Najafi.
Of Pakistani origins. Student of an Iraqi school.
11- A<yatolla>h al-cOz}ma Shaykh H{osayn No>ri
Hamada>ni. Of Iranian origins. Student of an Iranian
school.
12- A<yatolla>h al-cOz}ma Sayyed Taqi Qomi. A critic of
Khomeini’s regime. Of Iranian origins. Student of
Iraqi and Iranian schools.
13- The martyr, A<yatolla>h al-cOz}ma Sayyed
Mah}ammad Rawh}an> i. An opponent of Khomeini’s
regime. He was assassinated by Iranian secret
172
REACTIONS TO FAD{LOLLA<H’S DEVIATIONS
agents in Qom-Iran. Of Iranian origins. Student of
an Iraqi school.
14- A<yatolla>h al-cOz}ma Sayyed S{a>diq Rawh}a>ni. An
opponent of Khomeini’s regime. He was placed
under house arrest by the regime for fifteen years.
Of Iranian origins. Student of an Iraqi school.
15- The late, A<yatolla>h al-cOz}ma Sayyed Moh}ammad
S{adr. He was assassinated in Iraq. A critic of
Khomeini’s regime. Of Iranian origins. Student of
an Iraqi school.
16- A<yatolla>h al-cOz}ma Sayyed cAli Se>sta>ni. Of Iranian
origins. Student of an Iranian school.
17- A<yatolla>h al-cOz}ma Sayyed Moh}ammad Sha>hro>di.
A critic of Khomeini’s regime. Of Iranian origins.
Student of an Iraqi school.
18- The Martyr, A<yatolla>h al-cOz}ma> Sayyed
Moh}ammad Shirazi. An opponent of Khomeini’s
regime. He was assassinated on 17 December 2001
by Iranian secret agents in Qom-Iran, and his body
was forcefully snatched from the mourners during
his funeral procession by Iranian Special Forces,
and buried in another grave in contradiction to his
will. Of Iranian origins. Student of an Iraqi school.
19- A<yatolla>h al-cOz}ma> Sayyed S{ad> iq Shirazi. An
opponent of Khomeini’s regime. He was arrested
by the regime in 1990. Of Iranian origins. Student
of an Iraqi school.
20- A<yatolla>h al-cOz}ma> Sayyed Moh}ammad-Ba>qir
Shirazi. A critic of Khomeini’s regime. Of Iranian
origins. Student of an Iranian school.
21- A<yatolla>h al-cOz}ma> Sayyed Moh}ammad-cAli
T{aba>t}aba>’i. A critic of Khomeini’s regime. Of Iraqi
origins. Student of an Iraqi school.
173
FAD{LOLLA<H
22- A<yatolla>h al-cOz}ma Shaykh Jawa>d Tabrizi. A critic
of Khomeini’s regime. Of Iranian origins. Student
of an Iraqi school.
23- The late, A<yatolla>h al-cOz}ma Sayyed Moh}ammad
Wah}e>di. A critic of Khomeini’s regime. Of Iranian
origins. Student of an Iranian school.
24- A<yatolla>h al-cOz}ma Shaykh H{osayn Wah}e>d
Khora>sa>ni. An opponent of Khomeini’s regime. In
1995, when the regime put him under immense
pressure to stop his opposition, and support the
regime and give legitimacy to its leader, Kha>menei,
he withdrew his marjeciyyah to become the first
and only marjec in the history of Islam to withdraw
from his post. Later, he returned to his position
without changing his stance towards the regime. Of
Iranian origins. Student of an Iranian school.
Books
Below, is an incomplete list of Arabic and Persian
books, which have been written against Fad}lolla>h and/or his
beliefs. This list is given in alphabetical order; and it is
irrespective of my view of some of these authors and their
works:
174
REACTIONS TO FAD{LOLLA<H’S DEVIATIONS
3- Ahammiyyat-e Adha>n wa Eqa>mah wa Sewwome>n
Shaha>dat / Moh}ammad Moh}ammadi Eshteha>rdi.
(Persian)
4- cAla> Ba>b Fa>t}imah / Sayyed Jawa>d Qazwini.
5- Amma Dokhtaram Fa>ti} mah. (Persian)
6- A<rma>n-e Ghade>r az De>dga>h-e Ame>r al-Mo’mene>n /
Nez}am > i and cErfa>n. (Persian)
7- Chaha>rdah Qarn ba> Ghade>r / H{ojjatol-Islam
Moh}ammad-Ba>qir Ans}a>ri. (Persian)
8- De>n Bela> Islam / Moslem Ghayo>r.
9- Eh}ra>q Bayt Fa>ti} mah / H{osayn Ghayb Ghola>mi.
10- Eh}ra>q Bayt al-Zahra>’ / Moh}ammad-H{osayn al-
Sajja>d.
11- Estefta>’a>t H{awl al-Shaca>’er al-H{osayniyyah al-
Moqaddasah / A<yatolla>h al-cOz}ma> Sayyed S{ad> iq
Shirazi.
12- Ecteqa>da>tona> / A<yatolla>h al-cOz}ma> Shaykh Jawa>d
Tabrizi.
13- Fa>ti} mah al-Zahra>’ min Qabl al-Me>la>d ela> Bacd al-
Estesh-ha>d / cAbdolla>h al-Ha>shimi.
14- al-Fad}e>h}ah / Moh}ammad Mortad}a.
15- Fetnat Fad}lella>h / Moh}ammad-Ba>qir al-S{a>fi.
16- al-Ghaybah wa al-Taghye>b / cAbba>s ben Nakhi.
17- H{atta la> Tako>na Fetnah / Naje>b Morowwah.
18- al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f /
Moh}ammad-cAli al-Ha>shimi al-Mash-hadi.
19- H{ewa>r Maca Fad}lella>h / Ha>shim al-Ha>shimi.
20- al-Hojo>m cAla> Bayt Fa>t}imah / cAbdozzahra>’ Mahdi.
21- al-Ima>mah / Jala>lode>n al-S{aghe>r.
22- Ja>’alh}aqq / Moh}ammad al-Qat}ef> i.
23- Kashf al-Rams / Moh}ammad-Ba>qir al-Mah}mo>di.
24- Khalfiyya>t Keta>b Ma’sa>t al-Zahra>’ / H{ojjatol-
Islam wal-Mosleme>n Jacfar al-cA<mili. (5 volumes)
25- Leha>dha> Ka>nat al-Mowa>jahah.
175
FAD{LOLLA<H
26- Lema>dha> Keta>b Ma’sa>t al-Zahra>’ / H{ojjatol-Islam
wal-Mosleme>n Jacfar al-cA<mili.
27- Ma>dha> Jara> fi Bayt Fa>t}imah / Abo> al-H{asan
H{osayni.
28- Man cEndaho> cElm al-Keta>b / Jala>lode>n al-S{aghe>r.
29- Maqtal Fa>ti} mah al-Zahra>’ / Ya>se>n al-Mo>sawi.
30- Ma’sa>t al-Zahra>’ / H{ojjatol-Islam wal-Mosleme>n
Jacfar al-cA<mili. (2 volumes)
31- Min Feqh al-Zahra>’ / The Martyr, A<yatolla>h al-
c
Oz}ma Sayyed Moh}ammad Shirazi. (6 volumes);
the author annexed this work to his 160 volume al-
Feqh encyclopedia.
32- Mola>ha} z}at> cAla> Manhaj al-Sayyed Moh}ammad-
H{osayn Fad}lella>h / Sayyed Ya>se>n al-Mo>sawi.
33- Moqtat}afa>t Wala>’iyyah / A<yatolla>h al-cOz}ma
Shaykh H{osayn Wah}ed> .
34- Nafi al-Sahw cAla> al-Nabi / A<yatolla>h al-cOz}ma
Shaykh Jawa>d Tabrizi.
35- Qabre Ma>daram Koja>st. (Persian).
36- Rodo>d cAla> al-Shoboha>t al-Bayro>tiyyah / The late,
A<yatolla>h al-cOz}ma Sayyed Moh}ammad S{adr.
37- Rodo>d cAqa>’ediyyah / A<yatolla>h al-cOz}ma Sayyed
Mahdi Marcashi.
38- Rodo>d cAqa>’ediyyah / The late, A<yatolla>h al-
c
Oz}ma Sayyed Moh}ammad Wahe>di.
39- Rodo>d cAqa>’ediyyah / A<yatolla>h al-cOz}ma Sayyed
Taqi Qomi.
40- Sanad Doca>’ al-Nodbah / Ya>se>n al-Mo>s awi.
41- Sanad-e H{ade>th-e Kesa>’ / H{ojjatol-Islam wal-
Mosleme>n Mahdipo>r. (Persian).
42- Sanad al-Ziya>rah al-Ja>mi cah / Ya>se>n al-Mo>sawi.
43- Sanad Ziya>rat cA<sho>ra>’ / Ya>se>n al-Mo>sawi.
44- al-S{edde>qah al-Zahra>’ Bayn al-Meh}nah wa al-
Moqa>wamah / cOthma>n Moh}ammad.
45- al-Shaha>dah al-Tha>lithah.
176
REACTIONS TO FAD{LOLLA<H’S DEVIATIONS
46- Shaha>dat-e H{ad}rat-e Zahra>’ Wa>qiceyyati Enka>r
Na>padhe>r. (Persian).
47- Shaha>dat-e Ma>daram Afsa>ne ne>st.
48- Shoca>c min no>r Fa>ti} mah / A<yatolla>h Sayyed
Mortad}a Shirazi.
49- al-Tha>bit wa al-Motaghayyar fi al-Islam / Sayyed
S{ad> iq H{ake>m.
50- al-Wala>yah Rokn al-Tawh}ed> / Moh}ammad Sanad
al-Bah}ra>ni.
51- al-Wala>yah al-Takwe>niyyah / Jala>lode>n al-S{aghe>r.
52- al-Wala>yah al-Takwe>niyyah wa al-Tashre>ciyyah lel
S{edde>qah al-T{ah> irah / The Martyr, A<yatolla>h al-
c
Oz}ma> Moh}ammad Shirazi.
53- Ya>s Kabo>d / Moh}ammad-cAli Moja>hidi. (Persian).
54- al-Zahra>’ Lema Lam Tadhkor Ma’sa>taha> / Shaykh
Fa>di} l al-Fora>ti.
55- Z{ola>ma>t Fa>ti} mah al-Zahra>’ / Shaykh cAbdolkare>m
al-cAqe>li.
177
FAD{LOLLA<H
1
Fetnat Fad}lella>h / al-S{af> i = page 51.
2
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
378.
178
WHAT DO THE MARA<JIC SAY?
1
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
392.
2
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
432.
179
FAD{LOLLA<H
obstinate Na>si} bi (a person who hates Ahl al-Bayt).
May Alla>h protect the faithful from the
consequences of the actions and the beliefs of such
people; for surely He is the Master of the
righteous1.)).
1
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
433.
2
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
435.
3
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
439.
180
WHAT DO THE MARA<JIC SAY?
D{aro>ri1; and the denier of a D{aro>ri could be counted
as an atheist2.)).
1
A belief in which a person must necessarily believe, in order to be
a believer in a particular religion. For instance, believing that the
Holy Qor’a>n is the word of Alla>h is a D{aro>ri among the many
Islamic beliefs.
2
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
380.
3
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
423.
4
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
430.
181
FAD{LOLLA<H
((I do not support Fad}lolla>h; and do not support
H{ezb al-Dacwah. And he is not a Mojtahid, and is
not a representative from me. And he should not be
given religious dues1.)).
1
Fetnat Fad}lella>h / al-S{af> i = page 53.
2
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
340.
3
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
359.
182
WHAT DO THE MARA<JIC SAY?
((We have repeatedly announced that it is not
permissible to support, strengthen or promote him in
any possible way1.)).
1
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
470.
2
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
472.
3
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
415.
4
Fetnat Fad}lella>h / al-S{af> i = page 52.
183
FAD{LOLLA<H
((It has been narrated from Moca>wiyah ibn Wahab,
who said: I asked Aba> cAbdella>h (Ima>m S{ad> iq}) about
two men; one of them a Faqe>h who [also] narrates
ah}a>de>th, and the other one an cA<bid1 who does not
narrate as many ah}a>de>th.
So he (the Ima>m) said: “The Faqe>h who [also]
narrates many ah}ad> e>th is better than a thousand
c
A<bid who do not narrate ah}a>de>th and are not Faqe>h”.
And the reason for this is that the source of every
problem is foolishness, while the cure for every
illness is Feqa>hah.
And if a person reaches foolishness, even if he wears
an cEma>mah2 and grows a wide and bushy beard, he
will still see Fa>t}imah Zahra>’ as a normal person; and
he will see her position open to criticism, just as that
of any other woman. [To him] she is just a woman,
but an ideal housewife; and she is an exemplary
woman as far as performing her female duties of
worship, etc. She was born, and she died, and
everything finished!!
But if a person reaches the level of Feqa>hah, he will
then see that Fa>ti} mah Zahra>’ is not a woman. If he
wants to explain what she is, he must use two words
which can shed light on her being, the words are:
Human H{ouri.)).
1
A person who spends a lot of his time worshipping Alla>h.
2
Turban.
184
WHAT DO THE MARA<JIC SAY?
who try to destroy the pillars of religion, and its
basis and foundations1.)).
1
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
244.
185
FAD{LOLLA<H
186
FAD}LOLLA<H’S DEFENSES AND OFFENSES
And warning people of the mara>ji c, and asking them not to
follow them!!?...
In that statement, he also claimed that none of the
c
mara>ji and the scholars who had issued fata>wa> (religious
decrees), etc. against him, had ever contacted him to inquire
about what he called “false accusations”.
He makes such a claim, despite the fact that
innumerable communications between countless scholars and
him preceded these fata>wa>, etc. by at least four years. During
which his deviations were confirmed beyond any doubt, and
many invitations of private and/or public debates were
conveyed to him, all of which he turned down.
But lying is a deep-rooted attribute of Fad}lolla>h, and
one of his most favored means of offence and defense.
3- He has also said: Some of the leaders (mara>ji c) did
not attempt to examine what needed to be examined [before
passing judgment] 1 .
4- He has also said: Some people brought up these
issues [against me] away from Taqwa> (fearing Alla>h; doing
what Alla>h makes obligatory and refraining from what He
prohibits)2 .
5- He has also said: Some people tried to bring up
these issues because of their inferiority complex 3 .
6- He has also said: Ninety percent of what is
attributed to me are lies, and ten percent are distortions. All of
this is because of the sophisticatedness of the H{awzah, and the
inferiority complex of its members, and their ties with the
Intelligence Services 4 !!?
1
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
232.
2
al-Fad}eh> a} h / Moh}ammad Mortad}a= page 273.
3
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
227.
4
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
232.
187
FAD{LOLLA<H
7- He has also said: It is not permissible for him
(A<yatolla>h al-cOz}ma Golpa>iga>ni) to send me a reprimanding
letter1 .
Fad}lolla>h’s defensives
1
al-H{awzah al-cElmiyyah Tode>n al-Enh}era>f / al-Mash-hadi = page
473.
188
FAD}LOLLA<H’S DEFENSES AND OFFENSES
Below, are a few instances of Fad}lolla>h’s defensives:
189
FAD{LOLLA<H
5- On 18/3/1419 Hejri, S{awt al-Iraq, a newspaper
published in London by the European branch of H{ezb al-
Dacwah, published a forged statement in the name of a
committee of three hundred and fifty scholars in Qom-Iran, in
support of Fad}lolla>h and against his opponents.
The forged statement said that whoever challenges
Fad}lolla>h, has committed an unforgivable crime.
However on 25/3/1419, the mentioned committee
denied that it had issued any statement in support of Fad}lolla>h.
190
FAD}LOLLA<H’S SUPPORTERS
FAD{LOLLA<H SUPPORTERS
191
FAD{LOLLA<H
1- Khomeini’s regime
Fad}lolla>h was a big supporter of Khomeini’s regime in
Lebanon, and he helped the regime in many ways.
It is said that he was the real founder and leader of the
Iranian-backed H{ezbolla>h in Lebanon. And he remained its
spiritual leader for many years.
Later, in the fighting which started between the
Syrian-backed Amal and the Iranian-backed H{ezbolla>h in
Lebanon, both of which were She>cah movements, Fad}lolla> h
was quick and very active in giving the necessary fata>wa>
needed for encouraging the She>cah members of H{ezbolla>h to
kill the She>cah members of Amal.
The good relations between Fad}lolla>h and the regime
continued after Khomeini’s death, and Fad}lolla>h sustained his
support for it under its new leader Kha>menei. The regime also
maintained its fatherly position to Fad}lolla>h.
However, when Fad}lolla>h began to persistently work
for his own marjeciyyah at full speed, and at the same time
became bolder in introducing new deviations, and started to
pay less attention to the angry reactions, some cracks began to
appear in the bridge between him and the regime, and their
relations soured.
But still, they were allies, and therefore the regime
went to great lengths to minimize the reactions against
Fad}lolla>h in Iran.
In the beginnings, the regime often warned and
threatened the scholars, public speakers and writers, who had
ignored its “polite” requests not to attack Fad}lolla>h. And
Fad}lolla>h knew this, and he too threatened his enemies in Iran
and warned them that he can easily hurt them in Iran.
192
FAD}LOLLA<H’S SUPPORTERS
But the She>cah 1 scholars were angrier than to give any
consideration to these threats.
It is said that when some people warned A<yatolla>h al-
c
Oz}ma Shaykh Jawa>d Tabrizi of Fad}lolla>h’s danger, and
cautioned him about the consequences of his opposing stance
towards him, he said:
2- H{ezb al-Dacwah
Fad}lolla>h was among the first groups to join H{ezb al-
Dacwah in Iraq, and he was trusted with the mission of
creating and leading a branch for the party in Lebanon.
The party’s ideology was very close to what Fad}lolla>h
had grown up with and was familiar to: defeatism in regard to
Bakrism, Christianity and materialism. Therefore it was very
easy for the party to attract and ideologically manage and
organize Fad}lolla>h; and it was very convenient for him to join
what he thought was the most modern and open-minded
Islamic movement.
Throughout the years, the party underwent some
dramatic changes, and due to many factors, it gradually split
into a number of groups. But as Fad}lolla>h was in Lebanon,
preoccupied with his own projects, and relatively away from
1
Moslem = Mo’men = a follower of Raso>lolla>h and Ame>r al-
Mo’mene>n. Opposite: Bakri = a follower of Abo> Bakr.
2
Fetnat Fad}lella>h / al-S{af> i = page 52.
193
FAD{LOLLA<H
the factional skirmishes, he was able to maintain
comparatively good relations with all the splinter groups.
But as time went on, and Fad}lolla>h started to talk
about his marjeciyyah, some factions of the party which by
now had become cheap tools for Khomeini’s regime, showed
him disfavor for not fully following their latest master—
Kha>menei.
And as Fad}lolla>h began to resist the messages and
warnings, and decided to rub shoulders, a little, with
Kha>menei, these groups used his deviations as a weapon
against him. They could now argue against him with relative
ease.
However, other factions, especially what was known as
the European branch, hailed him as their new Marjec, and
propagated his thoughts and defended his ideas which were
mainly their own thoughts and ideas.
But as Fad}lolla>h draws more heat towards himself by
introducing more deviations, and by showing more
stubbornness, there is talk that even the European branch of
H{ezb al-Dacwah is considering to renounce him.
If there is any truth to this, and if it indeed happens, it
will not be because H{ezb al-Dacwah does not accept these
beliefs; it is rather to protect what is left of the party against
the mounting objections, which have resulted in its isolation.
3- Wahha>bism
One of Fad}lolla>h’s supporters and allies is the Wahha>bi
movement, which has greatly benefited from his beliefs and
views.
The Wahha>bi movement will probably take more
advantage of Fad}lolla>h than it has taken of Montaz}ari, Mo>sa>
al-Mo>sawi and Ah}mad al-Ka>tib.
194
FAD}LOLLA<H’S SUPPORTERS
Montaz{ari was known more as a politician who was
second to Khomeini in his regime, when he announced his
view that Fadak was not the property of Fa>ti} mah. And Mo>sa>
al-Mo>sawi was a university professor who unashamedly sold
his soul to S{adda>m H{osayn, before he announced his deviant
and deviating thoughts against the She>cah; his only
importance, if it can be regarded as an importance, was that he
happened to be the grandson of a marjec who died during his
childhood. And Ah}mad al-Ka>tib is virtually a nobody, who
once was a believer in She>cism.
However, Fad}lolla>h is much more important, and his
deviations are equally more serious and larger in number. All
of which make one believe that the secret association between
the Wahha>bi movement and Fad}lolla>h are stronger and much
more significant than what is in the open.
But what do we know for sure?
I- Wahha>bi media:
The Wahha>bi media has always portrayed Fad}lolla>h as
a great She>cah leader, and has always taken his side against his
marjec and scholar opponents. Advocating for his right to
exercise Ejteha>d, even though he has never been qualified as a
Mojtahid; and defending his decision to oppose She>cah
scholars and standup against them, all in the name of broad-
mindedness and freedom of thought and expression…
When it comes to Fad}lolla>h and the She>cah scholars,
the Wahha>bis talk about freedom of expression and freedom of
thought, although they are the most rigid people on God’s
green earth, who respond to the second opinion with a sharp
sword!!!
195
FAD{LOLLA<H
Mala>k’ which is said to be own by him, was the only so called
She>cah publisher allowed to participate, with all of his books
without any exception!!!
4- The Christians
The Christians of Lebanon are another ally of
Fad}lolla>h!!
In Lebanon, Moslems form the majority of the
population; and the She>cah form the majority of Moslems.
However, colonial masters have given the country to the
Christians to rule, and they have pushed the She>cah majority
down to the third level after the Christian and the Bakri
minorities.
So it, certainly, is very eye-catching to find the
minority oppressors become supporters of Fad}lolla>h, who has
created much uproar and caused many cracks and divisions
among the She>cah majority.
And Fad}lolla>h has used his Christian allies in his fight
against the mara>ji c and the scholars. For instance, the “LBC”
TV channel which is an important outlet for the political
Christianity in Lebanon and the rest of the Arab world, aired a
three-hour-plus interview with Fad}lolla>h, in which he was
given the opportunity to defend himself and his devious
beliefs, and attack his critics, using his familiar methods of
196
FAD}LOLLA<H’S SUPPORTERS
lies and distortions and hiding behind words, etc. While his
interviewer, surprisingly, sat silent without any attempt to
challenge him on any point, or do what he is famous for doing,
to the point which makes politicians avoid his interviews.
5- cAbdolmaje>d Kho’i
c
Abdolmaje>d Kho’i was an unforeseen ally of Fad}lolla>h,
especially to those who did not know him and were not
familiar with his principles.
He supported Fad}lolla>h with all his capabilities, at a
time when he desperately needed help. And he stood up for
him and against his mara>ji c and scholar opponents when he
was about to break.
Verbally, he often took Fad}lolla>h’s side and defended,
what he called, his right to disagree with the mara>ji c and
scholars and to announce his beliefs and thoughts. And he
criticized and sometimes went much further against his
opponents.
On one occasion, he publicly scolded Dr. Sayyed
Moh}ammad Bah}rol-cOlo>m for speaking against Fad}lolla>h, and
when he insisted on his position, cAbdolmaje>d became angrier
and bolder and told him to leave the building, which he angrily
did.
c
Abdolmaje>d Kho’i, also supported Fad}lolla>h through
other means. For instance, in Rabe>c al-Tha>ni 1418 Hejri, he
asked his ‘al-No>r’ magazine to conduct an interview with
Fad}lolla>h on the sensitive subject of ‘al-Shaca>’ir al-
H{osayniyyah1 ’. Giving him the holy title of ‘A<yatolla>h’, at a
time when the mara>ji c and the scholars were calling him “al-
D{al> , al-Mod}el”, deviant and deviating, and were prohibiting
1
H{osayni ceremonies.
197
FAD{LOLLA<H
the reading and the selling of his books, and forbidding his
support, etc. asking people to isolate him.
With this interview, not only did cAbdolmaje>d defy the
c
mara>ji and the scholars, but he gave Fad}lolla>h the chance to
repeat his deviations regarding the important ‘al-Shaca>’ir al-
H{osayniyyah’. An opportunity he gladly used to propagate his
anti-Islamic and anti-Ahl al-Bayt thoughts.
However, to those who knew cAbdolmaje>d Kho’i, and
were familiar with his principles, this did not come as a big
shock.
Take ‘al-Shaca>’ir al-H{osayniyyah’ for instance, he
asked his ‘al-No>r’ magazine to conduct interviews with a
number of people—many of whom outspoken opponents of al-
Shaca>’ir al-H{osayniyyah—about some of its specialist aspects,
mainly that of Islamic law. But when you look at the list of
the questions and the list of the interviewees, you can hardly
find any suitability. Although a few good people were also
interviewed, but it was clear that they had been interviewed
only to create a false sense of a balanced reporting.
How can any Moslem, in their right mind, ask
Fad}lolla>h—who has been rejected by countless mara>ji c and
scholars—about the validity of the various forms of al-
Shaca>’ir al-H{osayniyyah?!
How can any Moslem, in their right mind, interview
the likes of H{ad> i al-cAlawi, and ask his opinion about the
legality of the various forms of al-Shaca>’ir al-H{osayniyyah,
and allow him to write: “There should be a collective fatwa>,
counting the Lat}m (also se>neh-zani) among the sins 1 ”,
without any objections and any explanations?! Without
informing the readers that he is a person who is repeatedly
commended by the likes of H{asan al-cAlawi, a Bacthist who
worked as the minister of information in the Bacthist regime;
supervising the regime’s corruption of the Iraqi conscience,
1
al-No>r = No. 77, Joma>da> al-Tha>niyah 1418, page 49.
198
FAD}LOLLA<H’S SUPPORTERS
and overseeing its reconstruction of the Iraqi thinking, and
directing its project to persuade the Iraqis to stop believing in
Alla>h and His teachings, and have faith instead in secularism,
socialism, nationalism, etc.!?
All of this in a Moslem magazine, published from an
Islamic center founded by a Marjec?! It is extremely
irresponsible to say the least!!!
c
Abdolmaje>d also took part in these interviews, which
were published in eight consecutive issues; and said some
shocking things!! Among them, he denied that things such as
fire-walking are forms of al-Shaca>’ir al-H{osayniyyah, falsely
claiming that all of the mara>ji c had stated that things such as
fire-walking are H{ARA<M, prohibited by Islam1 !!!? Which is
an outright lie.
This however, was only one example.
c
Abdolmaje>d had also publicly said:
“Ima>m cAli is the cause of all our problems; because
he did not k now how to work politically!!!?” .
He was also the only, so called, Moslem priest who
entered Najaf on an American tank, before the Americans
reached Baghdad!!
He falsely attributed a fatwa>, in the media, to the
c
mara>ji , in favor of the American-British forces, which the
mara>ji c immediately denied.
In Najaf, the mara>ji c refused to receive him, no matter
how much he insisted.
There, he encouraged H{aydar al-Kele>d -da>r, a known
c
Ba thist responsible for much of the suffering of the people of
Najaf, to come out of hiding after S{addam’s forces pulled out
of the city, and resume his post as the director of the holy
shrine of Ima>m cAli!! And according to some testimonies, he
proposed to him to become the new American-backed ruler of
the city!!
1
al-No>r = No. 74, S{afar 1418, page 47.
199
FAD{LOLLA<H
And when the angry crowds of Najaf gathered near al-
Kele>d-da>r’s office to avenge their dead, cAbdolmaje>d met
them wearing an American bullet-proof vest, and holding an
American side arm, shooting in the air and warning them that
he will tell the American troops to come and PUNISH them!?
That is when he was killed.
But the roots of the problem go much deeper!
200
LESSONS AND WARNINGS
201
FAD{LOLLA<H
It is said that a Bakri student asked his teacher: “How
did al-Fakhr al-Ra>zi, who was undoubtedly more
knowledgeable than cOmar, become a follower of cOmar? His
teacher replied: al-Fakhr al-Ra>zi did not become a follower of
c
Omar, rather a follower of cOmar became al-Fakhr al-Ra>zi”.
Similarly, a Moslem scholar did not become a
Wahha>bi-materialist, rather Fad}lolla>h as a small child grew up
as a Wahha>bi-materialist.
202
LESSONS AND WARNINGS
others, find enough support to rise to the level of Moh}ammad-
H{osayn Fad}lolla>h.
203
FAD{LOLLA<H
GLOSSARY
Adha>n:
Call to the daily obligatory S{alawa>t (prayers).
c
Ajjalalla>h Farajah(AF):
May Alla>h expedite his reappearance.
c
Alayhas Sala>m (AaS) :
Peace be upon her. It is a mark of devotion to use
this salutation when mentioning the name of
Raso>lolla>h ’s daughter, Fa>ti} mah, or certain female
members of his family.
c
Alayhes Sala>m(AS) :
Peace be upon him. It is a mark of devotion to use
this salutation when mentioning the name of one of
Raso>lolla>h’s twelve God-appointed successors, or
certain male members of his family.
Ame>r al-Mo’mene>n:
Commander of the Faithful; a title exclusively given
to Ima>m cAli by Alla>h. Although its use by any
other person is strictly prohibited, Bakri rulers have
always used it for themselves.
Ans}a>ri:
204
GLOSSARY
A citizen of Madinah who converted to Islam before
the liberation of Makkah. Plural: Ans}ar> .
Bakri:
A follower of Abo> Bakr, the first Usurper of the
Khela>fah and the founder of Bakrism. Opposite:
Moslem = Mo’men = She>cah = a follower of
Raso>lolla>h . Some people unknowingly call the
followers of Abo> Bakr “Sonni”. Sonni means a
follower of the tradition of Raso>lolla>h; and since the
followers of Abo> Bakr follow him and not
Raso>lolla>h, it is wrong to call them Sonnis.
Bakrism:
The religion introduced by Abo> Bakr, the first
Usurper of the Khela>fah, and other Bakri rulers who
succeeded him.
Books of aberration:
Any book in which deviant ideas are presented,
causing perversion in the reader’s beliefs. Any
literature or audio/visual material could also come
under this category if it contains such ideas.
D}are>h:}
A wooden, metal, silver and/or golden structure
which is placed on the grave of a Holy person.
D}aro>ri:
A belief in which a person must necessarily believe,
in order to be a believer in a particular religion. For
instance, believing that the Holy Qor’a>n is the word
of Alla>h is a D{aro>ri among the many Islamic beliefs.
Ejteha>d:
The ability to derive Islamic laws from its sources;
the most important requirement in a marje c.
205
FAD{LOLLA<H
c
Es}mah:
The state of immunity from committing sins,
making mistakes, or any act of forgetfulness, etc.
whilst the choice to commit sin remains open to the
individual. Prophets and their aws}iya>’ have this
attribute and are called macs}om
> .
Fourteen Macs}om
> e>n:
The Fourteen Ma cs}om > e>n are the Prophet
Moh}ammad, his daughter Fa>ti} mah, and his twelve
God-appointed successors.
Ghosl:
Islamic ritual washing of the body with plain water.
It has two forms, and is performed for a number of
reasons some of which are mandatory, whereas
others are recommended.
Ima>m:
Linguistically Ima>m means leader; good or bad,
religious or otherwise. But technically Ima>m is used
as a title for any person with a religious leading role,
such as a public prayer leader, or leader of a
religious group or movement. However in this book,
it is used as a title for one of the twelve God-
appointed successors of Prophet Moh}ammad, except
for when stated otherwise. Plural: A’emmah.
Kara>mah:
A supernatural action, etc. performed by or for a
Godly person, not as part of a challenge and not to
prove that he/she is a Godly person.
Khale>fah:
206
GLOSSARY
A God-appointed successor of Raso>lolla>h. Also
caliph. Bakris wrongfully use this title for the
leaders of the Bakri party, who usurped the Rightful
Khela>fah from the A’emmah. Plural Kholafa>’.
Lacnatolla>h cAlayh(LA):
May Alla>h distance him from His Blessings and
Mercy. Used after mentioning the name of a male
opponent of the Fourteen Ma cs}om
> e>n.
Lacnatolla>h cAlayhem(LAm):
May Alla>h distance them from His Blessings and
Mercy. Used after mentioning the names of three or
more opponents of the Fourteen Ma cs}om
> e>n .
Marjec :
A highest religious authority. Plural: mara>jic.
Macs}om
> :
A person who does not commit sins, does not make
mistakes, does not forget, etc. although he/she has
the choice to commit sins. Prophets and their
aws}eya>’ are macs}om
> . Plural: macs}o m
> e>n.
Moha>jir:
A Moslem who migrated from Makkah to Madinah
to escape Idolater suppression, before the liberation
of Makkah. Plural: Moha>jire>n .
Mocjezah:
207
FAD{LOLLA<H
A supernatural action, etc. performed by or for a
Godly person, as part of a challenge and/or to prove
that he/she is a Godly person.
Mo’men:
Moslem = She>cah = a follower of Raso>lolla>h and
Ame>r al-Mo’mene>n. Opposite: Bakri = a follower of
Abo> Bakr.
Mona>fiq:
A person who shams Islam but in fact is not a
Moslem.
Nas}ibi:
A person who shows hatred and hostility towards
the Ahl al-Bayt.
Qeblah:
Direction of the Kacbah.
Qiya>s:
Measurement or comparison of subjects without
known Islamic laws, with subjects that have known
Islamic laws.
Rajcah:
The return of the Ma cs}om > e>n to this world
immediately after the era of the reappearance of
Ima>m Mahdi, both of which are essential (D{aro>ri)
Moslem beliefs.
208
GLOSSARY
H{osayn, and the nine A’emmah from H{osayn’s
linage. The ‘macs}o >m family’ is known as Ahl al-
Bayt as referred to in the Qor’an [so>rah 33, a>yah
33].
S{awm:
Islamic fasting.
S{era>t}:
The bridge from the place of resurrection to Heaven,
passing over Hell. It is thinner than a hair and
sharper than a sword; and as such, only those
worthy of Heaven are able to cross it, and those
worthy of Hell will lose their balance and fall into
their deserving abode.
She>cah:
Moslem = Mo’men = a follower of Raso>lolla>h and
Ame>r al-Mo’mene>n. Opposite: Bakri = a follower of
Abo> Bakr.
Sojo>d:
A particular position in s}ala>t in which the forehead,
the palms, the knees and the toes of both feet are
placed on the ground. Sojo>d is also performed on its
own—not as part of a s}ala>t—for a number of
reasons, some of which are mandatory whereas
others are recommended.
T{ah> ir:
Ritually clean.
Tashayyoc:
Islam = Eima>n = She>cism.
Was}i:
209
FAD{LOLLA<H
A God-appointed successor of a prophet. Plural:
Aws}iya>’.
al-Wala>yah al-Takwe>niyyah:
Authority over the laws of nature; a power and
ability granted by Alla>h to a person. al-Wala>yah al-
Takwe>niyyah has different levels of strength in
accordance with its bearer’s position to Alla>h, and
the degree of his obedience to Him. Some levels are
limited to the earth and earthly things, whereas
other levels go beyond our planet.
Ziya>rah:
Linguistically, ziya>rah means visiting; but
technically , it means the collection of salutations,
supplications, etc. which the za>’er (visitor) recites
when visiting the shrine of a prophet or a was}i or a
Godly person. There is a large number of set formal
ziya>ra>t (plural of ziya>rah) narrated from the
Fourteen Ma cs}om > e>n, the recitation of which is
highly recommended. Some of these ziya>ra>t should
only be recited in specific times and/or places,
whereas other ziya>ra>t are not bound to any time or
place restrictions.
210
MOSLEM REFERENCES
MOSLEM REFERENCE
1- Holy Qor’a>n
4- al-Eh}teja>j / al-Tabarsi
5- cElal al-Shara>’e c / al-S{ado>q
211
FAD{LOLLA<H
212
BAKRI REFERENCES
BAKRI REFERENCES
1- al-Abda>l / al-H{alibi
2- al-A<ha} d> wa al-Matha>ni / al-Shayba>ni
3- al-Ah}ad> e>th al-Mokhta>rah / al-Maqdesi
4- Akhba>r al-Dowal wa A<tha>r al-Owal / al-Qerma>ni
5- Akhba>r al-Qod}at> / Ibn Wake>c
6- Acla>m al-Nesa>’ / Kah}ha} l> ah
7- Ansa>b al-Ashra>f / al-Bala>dheri
8- al-Arbace>n / al-Ra>zi
9- Arjah} al-Mat}al> ib / al-Shaykh cObaydolla>h al-H{anafi
213
FAD{LOLLA<H
214
BAKRI REFERENCES
54- Majmac al-Zawa>’ed / al-Haythami
55- al-Majro>he} n> / al-Bosti
56- al-Majro>he} n> / Ibn H{abba>n
57- Mana>qib cAli ibn Abi T{al> ib / Ibn al-Magha>zili
58- al-Mana>qib al-Mortad}awiyyah / al-Kashfi
59- Maqtal al-H{osayn / al-Kha>razmi
60- Ma crefat al-S{ah}ab> ah / Abo> Nocaym
61- Mas}ab> e>h} al-Sonnah / al-Baghawi
62- Mat}al> ib al-Sa’o>l / al-Sha>feci
63- al-Melal wa al-Neh}al / al-Shahresta>ni
64- Me>za>n al-Ecteda>l / al-Dhahabi
65- al-Moghni / cAbdoljabba>r
66- al-Mo cjam al-Kabe>r / al-T{abara>ni
67- Mokhtas}ar Dhakha>’er al-cOqba>
68- Mokhtas}ar al-Mah}as> in al-Mojtamicah
69- Mokhtas}ar Ta>re>kh Demashq
70- Montakhab Kanz al-cOmma>l
71- Mos}annaf / Ibn Abi Shaybah
72- Moshkel al-A{tha>r / al-T{ah}aw > i
73- Mosnad / Abi cAwa>nah
74- Mosnad / Ah}mad
75- Mosnad / al-Bazza>r
76- Mosnad Fa>ti} mah al-Zahra>’ / al-Soyo>ti}
77- al-Mostadrak / al-Naysa>bo>ri
78- al-Mostat}raf / al-Ebshe>hi
215
FAD{LOLLA<H
216
BAKRI REFERENCES
130- Zayn al-Fata fi Tafse>r So>rat Hal Ata> / al-H{af> iz} al-
c
A<simi
217