Chapter Seven: The Nasibi attack on the Prophet (pbuh) 

Salafi belief that Prophet (s) remained an idol worshiper for 40 years (God forbid)

We read in Sahih al-Sirah al-Nabawyiah by Dr.Muhammad Rezq al-Tarhuni, volume 2 page 41:

كان على أمر قومه أربعين عامًا

“For forty years, He was on the faith of his people”.

Similarly we read:


Tafseer Al-Kabeer, Page 424, By Mohammad Fakhr ud-Din Razi

Tafseer Al-Kabeer, Page 424, By Mohammad Fakhr ud-Din Razi

“Some people believe that in the beginning he (the Prophet) was a Kaffir. Then Allah (swt) guided him and made him a Prophet. Qalbee says : This verse “And He found thee wandering” means that that he was kafir among misguided people. Then Allah (swt) guided him to the path of Tauheed. Al-Sudi states that he (the Prophet) followed the faith of his Kaffir people for forty years”.
Tafsir al Kabir by Fakhruddin al Razi, Volume 8 page 424

Nasibi belief that Holy Prophet (s) was unaware of the correct religion and guidance (God forbid)

We read in Aysar al-Tafasir by Abu Bakr al-Jazaeri, volume 5 page 2070:

}ووجدك ضالا فهدى } : أي لا تعرف ديناً ولا هدى.

‘{And He found thee wandering, and He gave thee guidance.}’ means don’t know any religion nor guidance.

Salafi belief that the Prophet would eat haram meat

If you observe Salafis of today you will see how they strictly observe products to ensure that there are no haraam products. They will even enter restaurants with a halal sign and still ask the owner if the meat is halal. These are all precautionary measures, since no Muslim wishes to eat meat that has been incorrectly slaughtered. Its seems that Salafis are more conscious than the Prophet (s) since not only did he care about the type of meat he ate, since in their deviant world he (s) even ate meat prepared by Pagans! We read in Sahih Bukhari merits of the Ansar Volume 5, Book 58, Number 169:

Narrated ‘Abdullah bin ‘Umar:
The Prophet met Zaid bin ‘Amr bin Nufail in the bottom of (the valley of) Baldah before any Divine Inspiration came to the Prophet. A meal was presented to the Prophet but he refused to eat from it. (Then it was presented to Zaid) who said, “I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah’s Name has been mentioned at the time of slaughtering.” Zaid bin ‘Amr used to criticize the way Quraish used to slaughter their animals, and used to say, “Allah has created the sheep and He has sent the water for it from the sky, and He has grown the grass for it from the earth; yet you slaughter it in other than the Name of Allah. He used to say so, for he rejected that practice and considered it as something abominable.

A slightly extended version can found in Sahih Bukhari the Book of hunting, slaughtering Volume 7, Book 67, Number 407:

Narrated ‘Abdullah:
Allah’s Apostle said that he met Zaid bin ‘Amr Nufail at a place near Baldah and this had happened before Allah’s Apostle received the Divine Inspiration. Allah’s Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin ‘Amr, but Zaid refused to eat of it and then said (to the pagans), “I do not eat of what you slaughter on your stonealtars (Ansabs) nor do I eat except that on which Allah’s Name has been mentioned on slaughtering.”


We can see from this tradition that during the time of jahiliyya:

  • Zaib b. Amr was stricter on adherence to Tauheed
  • The Prophet (s) had no qualm with eating meat slaughtered in the names of Pagans whilst Zaid did

If these Nawasib suggest that there is no suggestion that the Prophet (s) ate pagan food allow us to present a tradition from Musnad ibn Hanbal on the authority of Nawafil bin Hisham bin Said bin Zaid:

“On one occasion the Prophet (s) was eating the type of meat with Abu Sufyan that hat been slaughtered in the name of idols, when Zaid was invited to partake in the meal he refused, the Prophet subsequently followed Zaid and stood up and from that point through to the declaration of Prophethood the Prophet never ate food slaughtered in the name of idols”

The excellence of Zaid bin Amr has been recorded in Sahih Bukhari, Volume 5, Book 58, Number 169 as follows:

Narrated Ibn ‘Umar: Zaid bin ‘Amr bin Nufail went to Sham, inquiring about a true religion to follow. He met a Jewish religious scholar and asked him about their religion. He said, “I intend to embrace your religion, so tell me some thing about it.” The Jew said, “You will not embrace our religion unless you receive your share of Allah’s Anger.” Zaid said, “‘I do not run except from Allah’s Anger, and I will never bear a bit of it if I have the power to avoid it. Can you tell me of some other religion?” He said, “I do not know any other religion except the Hanif.” Zaid enquired, “What is Hanif?” He said, “Hanif is the religion of (the prophet) Abraham who was neither a Jew nor a Christian, and he used to worship None but Allah (Alone)” Then Zaid went out and met a Christian religious scholar and told him the same as before. The Christian said, “You will not embrace our religion unless you get a share of Allah’s Curse.” Zaid replied, “I do not run except from Allah’s Curse, and I will never bear any of Allah’s Curse and His Anger if I have the power to avoid them. Will you tell me of some other religion?” He replied, “I do not know any other religion except Hanif.” Zaid enquired, “What is Hanif?” He replied, Hanif is the religion of (the prophet) Abraham who was neither a Jew nor a Christian and he used to worship None but Allah (Alone)” When Zaid heard their Statement about (the religion of) Abraham, he left that place, and when he came out, he raised both his hands and said, “O Allah! I make You my Witness that I am on the religion of Abraham.”


The Prophets were the best of creation and always lead pure lives, free from the sins around them. The pure lineage of Prophethood that was transferred through the loins of Abraham was a lineage that adhered to the faith of Ibrahim (as), wherein they were all believers in Tauheed. When they were all believers the suggestion that they would fill their stomachs with food slaughtered in the name of pagans in shameless, insults the lineage of Ibrahim (as) and is a serious assault on the excellent qualities of our Prophet (s). It is little wonder that Christian missionaries exploit such disgraceful references! Are we going to believe that the descendants of Abraham (as) from where the lineage of Prophets came turned their back on Tauheed and embraced pagan principles and even ate food slaughtered in the name of idols? Was the Prophet (s) not on the same conscious level as an ordinary man Zaid bin Amr who refused to eat such meat?

These references are just a natural progression for the shameless Salafis. Once they believe that the parents of the Prophet (s) were kaafirs it becomes perfectly logical for them to likewise believe that he adhered to the practices of jahiliyya, such as eating haram meat.

Salafi belief that the Prophet (s) would forget Quranic verses

We read in Sahih al Bukhari, Chapter on virtues of the Quran Volume 6, Book 61, Number 558:
Narrated Aisha:

Allah’s Apostle heard a man reciting the Qur’an at night, and said, “May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such-and-such Suras, which I was caused to forget.”


Just look at this Salafi belief! Is it acceptable that the divine verse that Allah (swt) revealed on the chest of the Prophet (s) were forgotten, so much so that a fallible Sahaba’s recitation re-ignited his memory? If we accept this Salafi belief then all teachings of the Prophet can be called into question. A Sahaba could do any action he wishes on the premises that the Prophet (s) had forgotten it! It in effect casts doubt on the Quran, with people asking whether such and such a verse was revealed in the complete manner we find it in the Quran. It is mere slander to accept the Salafi assertion that the Prophet (s) could forget divine verses, particularly when Allah (swt) says:

By degrees shall We teach thee to declare (the Message), so thou shalt not forget, (Surah Ala verse 6)

We also read in Sahih Muslim, the Book of Prayers Book 004, Number 1724:

‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: What a wretched person is he amongst them who says: I have forgotten such and such a verse…”

Look at this the Salafi claim that the Prophet (s) was deeming wretched those that forget verse of the Quran and did such things himself!

Salafi belief that the Prophet (s) would urinate standing up

We read in Sahih Muslim, Book of purification Book 002, Number 0523:

Abu Wa’il reported: Abu Musa inflicted extreme rigour upon himself in the matter of urination and urinated in a bottle and said: When the skin of anyone amongst the people of Israel was besmeared with urine, he cut that portion with a cutter. Hudhaifa said: I wish that’your friend should not inflict such an extreme rigour. I and the Messenger of Allah (may peace be upon him) were going together till we reached the dumping ground of filth behind an enclosure. He stood up as one among you would stand up. and he urinated, I tried to turn away from him, but he beckoned to me, so I went to him and I stood behind him, till he had relieved himself.

In the same chapter of Sahih Muslim Book 002, Number 0522:

Hudhaifa reported: I was with the Apostle of Allah (may peace be upon him) when he came to the dumping ground of filth belonging to a particular tribe. He urinated while standing, and I went aside. He (the Holy Prophet) asked me to come near him and I went so near to him that I stood behind his heels. He then performed ablution and wiped over his socks.


This Salafi belief depicts the Prophet of being completely ignorant of basically Islamic teachings! Just like ordinary people he would stand up and urinate. Filth such as urine and faeces that type that even animals don’t want on them are we going to believe that the Porphet (s) would urinate standing up and hence defile his clothes in the process? Was the Prophet (s) less careful of getting his clothes dirty than the Israelites and Abu Musa Ashari? The Israelis were so careful of cleanliness they would cut any cloth area smeared in urine but the Prophet (s) according to the Salafis would stand urinating and risk getting his clothes dirty in the process.

Curiously the above cited tradition contradicts this one from Ayesha

Whoever told you that the Prophet (Sallallaahu alayhi wasallam) urinated standing, do not believe him. He did not urinated except sitting.’

Tirmidhi Hadith no.12 and Nasai Hadith no. 29) at-Tirmidhi said: ‘This is the best and most correct saying in this matter – also because it is better to guard and protect him from being splashed with his own urine.’

Salafi belief that the house of the Prophet (s) was a house of singing

A similar narration in Sahih Bukhari, Volume 2, Book 15, Number 70 reads as follows:

Narrated Aisha:
Allah’s Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet (p.b.u.h) ?” Allah’s Apostle (p.b.u.h) turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I signalled to those girls to go out and they left.


Look how shameless these Nasabis are. We would urge these shameless creatures to invite Salafi girls into their bedrooms on the day of Eid so that they can sign before them! Disturbingly these filthy people attribute this rubbish to the Prophet knowing that there are explicit narrations that stipulate that music in one’s home acts as a barrier to Allah (swt)’s mercy, as can be evidenced this Hadith:

Narrated Abu Malik Al-Ashari:
“The Messenger (pbuh) of Allah (SWT) said, “Some people of my Ummah will drink wine, calling it by other than its real name, merriment will be made for them through the playing of musical instruments and the singing of lady singers. Allah will cleave the earth under them and turn others into monkeys and swines.

Ibn Ma’jah, Volume 5 Hadith No.4020

We read in Sahih Bukhari, Book of Drinks Volume 7, Book 69, Number 494v:

“Narrated Abu ‘Amir or Abu Malik Al-Ash’ari:
that he heard the Prophet saying, “From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection.”

Salafi belief that the house of the Prophet (s) was devoid of Allah (swt)’s mercy

We read in Sahih Bukhari Volume 8 Hadith 151:

Narrated ‘Aisha:
I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah’s Apostle used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for ‘Aisha at that time, as she was a little girl, not yet reached the age of puberty.)

We read in Sunan Abu Daud Book 41, Number 4914:

Narrated Ayesha, Ummul Mu’minin:
When the Apostle of Allah (peace be upon him) arrived after the expedition to Tabuk or Khayber (the narrator is doubtful), the draught raised an end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her. He asked: What is this? She replied: My dolls. Among them he saw a horse with wings made of rags, and asked: What is this I see among them? She replied: A horse. He asked: What is this that it has on it? She replied: Two wings. He asked: A horse with two wings? She replied: Have you not heard that Solomon had horses with wings? She said: Thereupon the Apostle of Allah (peace be upon him) laughed so heartily that I could see his molar teeth.


We can see from the above traditions that dolls were present in the home of the Prophet (s). Worryingly, there exist traditions that suggest that the keeping of such images is a major sin in the eyes of Allah (swt).

We read in Sahih Bukhari Volume 4, Book 54, Number 539:

Narrated Abu Talha:
The Prophet said, “Angels do not enter a house witch has either a dog or a picture in it.”

Sahih Bukhari Book of Dress Volume 7, Book 72, Number 844:

Narrated ‘Aisha:
I bought a cushion having pictures on it. When Allah’s Apostle saw it, he stopped at the gate and did not enter. I noticed the signs of hatred (for that) on his face! I said, “O Allah’s Apostle! I turn to Allah and His Apostle in repentance! What sin have I committed?” He said, “What about this cushion?” I said, ‘I bought it for you to sit on and recline on.” Allah’s Apostle said, “The makers of these pictures will be punished (severely) on the Day of Resurrection and it will be said to them, ‘Make alive what you have created.’” He added, “Angels do not enter a house in which there are pictures.”


If a house containing pictures will curtail the Angels of Mercy from entering, with the painter in the deepest Hell, how is it plausible to believe that the Prophet (s) would allow his wife and friends to play with dolls in that same house. Is that not the same as seeking to capture imagery? Is it plausible that his home would become a doll playing session wherein girls would gather and play until Aisha’s fun was satiated? Are Nawasib prepared to accept that Aisha would indulge in activities that were prohibited by the Shariah?

Salafi belief that the Prophet (s) used to sit in female gatherings

We read in Sahih Bukhari the Book of Nikah Volume 7, Book 62, Number 77:

Narrated Ar-Rabi’:
(the daughter of Muawwidh bin Afra) After the consummation of my marriage, the Prophet came and sat on my bed as far from me as you are sitting now, and our little girls started beating the tambourines and reciting elegiac verses mourning my father who had been killed in the battle of Badr. One of them said, “Among us is a Prophet who knows what will happen tomorrow.” On that the Prophet said, “Leave this (saying) and keep on saying the verses which you had been saying before.”


This is indeed a shameless belief of the Salafis. Is it believable that the Prophet (s) would enter a female gathering and then proceeded to sit on the same bed as the bride to listen to girls singing? No normal Muslim would behave this and these Salafis believe that this was the conduct of the Prophet (s).

Salafi belief that the Prophet (s) enjoyed wedding parties and singers

We read in Sahih Bukhari Volume 7, Book 62, Number 109:

Narrated Anas bin Malik:
Once the Prophet saw some women and children coming from a wedding party. He got up energetically and happily and said, “By Allah! You (i.e., the Ansar) are the most beloved of all people to me.”

NOTE: The Salafi translator had inserted (i.e. the Ansar) into the brackets to suggest that the Prophet (s) was merely referring to his love at that tribe, the question we would like to know is ‘how did he deduce that this referred to the Ansar?’ The Ansar do not even appear in the body of the text! The fact of the matter is this shameless narration suggests that the Prophet (s) was declaring that the participants of wedding functions were the most beloved in his eyes! As this reality is clear when one reads the text verbatim, Dr Muhsin Khan deemed it apt to deceptively alter the meaning by adding Ansar into the brackets!

Further evidence of the Prophet’s love and appreciation for female singing talent can be gauged from this tradition in Sunan Ibn Majah:

Anas bin Malik narrated that once Allah’s messenger (pbuh) was walking in Madina thereby he passed by (women) playing on Daf & singing saying : we are nearby sons of Najar * Muhammad is a dear neighbor.
Thus the prophet (s) replied: Allah’s know that I love you.

We read in Sahih Bukhari Volume 7, Book 62, Number 92p:

Narrated ‘Aisha:
that she prepared a lady for a man from the Ansar as his bride and the Prophet said, “O ‘Aisha! Haven’t you got any amusement (during the marriage ceremony) as the Ansar like amusement?”

Further details of the above cited tradition has been provided to us in Sunan Ibn Majah:

Ibn ‘Abbas said, ” ‘Aishah gave a girl relative of hers in marriage to a man of the Ansar. The Prophet (peace be on him) came and asked, ‘Did you send a singer along with her?’ ‘No,’ said ‘Aishah. The Messenger of Allah (peace be on him) then said, The Ansar are a people who love poetry. You should have sent along someone who would sing, ‘Here we come, to you we come, greet us as we greet you.’ ”


We have until now cited a small sample of what are deeply shameless Nasabi traditions that paint a very disrespectful image of the Prophet (s). The Salafis proudly proclaim that there understanding of the Prophet (s) is the most accurate and anything other than there thinking is that of innovators. We would like to ask these shameless creatures these questions:

  1. Was the residence of the Prophet (s) a house of singing?
  2. Was Rasulullah (s) present in a female gathering?
  3. Did Rasulullah (s) proclaim his love for female singers and the female attendees to a wedding?
  4. Was Rasulullah (s) requesting that a singer be booked for a wedding?
    The irony is on the issue of music there exists no one more rigorous on its opposition than Salafis! Hardcore Salafis even deem the recitations of nasheeds accompanied with music to be haram, and will refuse to attend functions wherein such bidah is being adhered to! What do they say of the above traditions that attest to the Prophet (s)’ love for music to the point that he insists that a singer is arranged for a wedding?

Salafi belief that the Prophet (s) prioritized searching for a necklace over Salat

We read in Sahih Bukhari, Book of Tayamum Volume 1, Book 7, Number 330:

Narrated ‘Aisha:
(the wife of the Prophet) We set out with Allahs Apostle on one of his journeys till we reached Al-Baida’ or Dhatul-Jaish, a necklace of mine was broken (and lost). Allah’s Apostle stayed there to search for it, and so did the people along with him. There was no water at that place, so the people went to Abu- Bakr As-Siddiq and said, “Don’t you see what ‘Aisha has done? She has made Allah’s Apostle and the people stay where there is no water and they have no water with them.” Abu Bakr came while Allah’s Apostle was sleeping with his head on my thigh, He said, to me: “You have detained Allah’s Apostle and the people where there is no water and they have no water with them.

So he admonished me and said what Allah wished him to say and hit me on my flank with his hand. Nothing prevented me from moving (because of pain) but the position of Allah’s Apostle on my thigh. Allah’s Apostle got up when dawn broke and there was no water. So Allah revealed the Divine Verses of Tayammum. So they all performed Tayammum. Usaid bin Hudair said, “O the family of Abu Bakr! This is not the first blessing of yours.” Then the camel on which I was riding was caused to move from its place and the necklace was found beneath it.


No decent person could believe that the Prophet (s) would treat Salat so lightly! Is it believe that the Prophet (s) would stop the Sahaba at such an obscure place, with no water, and then order the Sahaba to locate the necklace of his wife! Whilst a search goes on he in the absence of water, Fajr time commences and Rasulullah (s) is fast asleep on Ayesha’s lap. The ordinary believer knows how important it is to read Salat on time, yet the Seal of all Prophets (s) who stressed this importance, happily sleeps through the dawn prayer time, using his wife’s lap as a cushion, whilst his followers rather than [ray are scurrying around in the desert looking for missing jewellery!

 Salafi belief that the Prophet (s) missed Fajr prayers during Ramadan due to sexual intercourse

We read  in Sahih Bukhari Volume 3, Book 31, Number 152:

Narrated 'Aisha:
(At times) in Ramadan the Prophet used to take a bath in the morning not because of a wet dream and would continue his fast.

Shawkani in Nail al-Awtar, v4, 291 similarly informs us

وعن عائشة وأم سلمة أن النبي صلى الله عليهوآله وسلم كان يصبح جنبا من جماع غير احتلام ثم يصوم في رمضان

"From Ayesha and Um Salama that the Prophet (s) used to wake up junub (impure) due to sexual intercourse, not account of a wet dream and would  continue fasting in Ramadhan".

Ramadhan is that wherein the believer tries his utmost to partake in as many practices as possible so as to acquire the blessings of Allah (swt) such as lengthy prayers, praying tahajjud salat etc yet according to the testimony of Ayesha there were occasions in Ramadhan when the Prophet (s) would copulate with his wives and thereafter go to sleep in that impure state, thus completely missing tahajjid prayers and worse the obligatory Fajr prayers!   We appeal to justice is this tradition not mocking the esteemed position of the Prophet (s)?  A Prophet (s) whose night prayers were so excessive that Allah (swt) revealed Surah Muzammil stating  "Stand vigil, perform prayer, through the night, except a little" - but according to the testimony of Ayesha the Prophet would on occasions in Ramadan not read tahajjud, neigh not even the obligatory Fajr, due to sexual intercourse during the preceding night.

This tradition should give hope to those high libido Nawasib who focus their efforts on lengthy night vigils during the nights of Ramdhan wherein they will recite the Quran, and stay up for tahajjud that all this can be put aside in the pursuit of sexual pleasure.  Such fortunate souls can happily return home after reading the bidah of tarawi, and thereafter return homes to their would sleep with them and stay in this defiled stayed until the morning without the need to read Fajr Salat, there should be no shame in missing this obligatory prayer during salat since one is merely acting in pursuance to the Sunnah of the Seal of all Prophets (s), why should they feel ashamed, when they are insistent on replicating each minutiae aspect of the life of the Porptet (s) down to his (s) taking the time to use of miswak, they should likewise implement the Sunnah of missing Fajr Salat during Ramadhan with the same fervour.

Wahabi belief that their stick is better than Holy Prophet (s)

A Sunni scholar Allamah Zayni Dahlan who was the the imam of the shrine of Makka, was born 26 years after the death of the leader of Wahabi cult namely Muhammad bin Abdulwahab. While referring to the famed Wahabi belief, Allamah Zayni records in his book Al-Durar al-Sunnia, page 42:

حتى أن بعض أتباعه كان يقول عصاي هذه خير من محمد

“Even some of his followers used to say my stick is better than Muhammad”

The noxious with of Salafies to bulldoze the shrine of Holy Prophet (s)

Riyadh al-Janna, by Muqbel al-Wadei, page 41:
وأنه يجب عليهم إزالة تلك القبة...فجدير بنا معشر المسلمين أن نعمد إلى تلك القباب المشيدة على القبور فنجتثها من على الأرض
 They must destruct this shrine (prophet's shrine)....  Certainly we Muslims have to eradicate all these shrines from the earth.

Nasibi belief that Holy Prophet (s) contemplated adultery (May Allah keep us safe from such filthy beliefs)

Imam of Ahle Sunnah Ibn Habban has recorded a tradition in his book of Sahih traditions i.e. Sahih Ibn Habban, Volume 14 page 169 but let us cite the same tradition recorded by a Salafi scholar Dr.Muhammad Rezq al-Tarhuni in his book Sahih al-Sirah al-Nabawyiah, volume 1, page 162 in an elaborated manner:

عن علي بن أبي طالب t قال : سمعت رسول الله صلى الله عليه وسلم يقول : ما هممت بقبيح مما كان أهل الجاهلة يهمون به ( من النساء ) إلا مرتين في الدهر ، كلتاهما يعصمني الله منها

Ali bin Abi Talib may Allah be pleased with said: ‘I heard Allah's messenger (pbuh) saying: ‘I never desired to perform the evil deeds which the people of Jahilyah used to perform (women) except twice during the life and both the times Allah forbid me from it.’’

The author added the word women between two brackets as a commentary which means the Prophet (s) contemplated adultery whilst the tradition recorded by Ibn Habban doesn’t contain the word.

Nasibi belief that Prophet (s) was busy in intercourse even in the moments preceding his death (naudobillah)

We read in Sahih Bukhari, Volume 7, Book 62, Number 144:

Narrated 'Aisha:
that during his fatal ailment, Allah's Apostle, used to ask his wives, "Where shall I stay tomorrow? Where shall I stay tomorrow?" He was looking forward to Aisha's turn. So all his wives allowed him to stay where he wished, and he stayed at 'Aisha's house till he died there. 'Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva.


We appeal to justice, does one engage in passionate kissing when one is on his death bed? Clearly this reference should provide some form of directions for Salafi women with dying husbands, namely if they are dying in slow agony they should immediately engage with their spouses with a bout of passionate French kissing, and death will come iin a less painful manner. If a dying Salafi man has two wives then it is essential that they take turns engaging his with passionate kissing, that way his death will be less painful and the Sunnah of the Prophet (s) will be implemented in the process.

Nasibi belief that Holy Prophet (s) tried to flirt with his wife in front of strangers (Naudobillah)

Imam Ibn Athir records in Usud al-Ghaba, Volume 1 page 56:

عن أسيد بن أبي أسيد أن رسول الله صلى الله عليه و سلم تزوج امرأة من بلجون فبعثني فجئتها فأنزلتها بالشعب في أجم ثم أتيت رسول الله صلى الله عليه و سلم فقلت : يا رسول الله جئتك بأهلك قال : فأتاها فأهوى إليها ليقبلها فقالت : أعوذ بالله منك

Usaid bin Abi Usaid said: 'Allah's messenger got married to a woman from Bani Joun (tribe), hence he sent me to bring her to him, then I arrived with her to Shu'ab in Ajum, then I went to Allah's messenger (pbuh) and said to him:' Oh Allah's messenger, I have brought your wife for you'. Then he (prophet) went to her and bowed to kiss her but she said: 'I seek refuge in the Lord of you'

Nasibi belief that Holy Prophet consumed alcohol (Naudobillah)

Imam Tabarani records the following episode:

Abdullah bin Busr said: ‘Once Allah's messenger came to us riding on a mule, then Allah's messenger and his companions entered on us, hence my mother stood up and put a cloak on the mat for Allah's messenger, she put it specially for him, when Allah's messenger sat on it, my father Busr provided him dates to eat, then he ordered my mother to cook Jashish for them’. Abdullah said: ‘I was serving between my mother and father, my father was serving Allah's messenger and his companions. When my mother cooked the Jashish, I brought it to them and put it front of them and they ate it. Then he provided them Fadikh and Allah's messenger drank it and provide it to those who where sitting on his right side till the cup get empty, then I purred the cup again and brought it to Allah's messenger…’
Al-Muajam al-Kabir, Volume 2 page 14 Tradition 1177


If there is any ambiguity on the meaning of Fadikh then allow us to present the following tradition from Sahih Bukhari, Volume 6, Book 60, Number 141 which will clear all the doubts pertaining to the meaning of Fadikh:

Narrated Anas bin Malik:
We had no alcoholic drink except that which was produced from dates and which you call Fadikh. While I was standing offering drinks to Abu Talh and so-and-so and so-and-so, a man cam and said, "Has the news reached you? They said, "What is that?" He said. "Alcoholic drinks have been prohibited. They said, "Spill (the contents of these pots, O Anas! "Then they neither asked about it (alcoholic drinks) nor returned it after the news from that man.

Nasibi belief that Prophetic Hadith should be rubbed with pig’s tale (naudobillah)

Let us cite the golden statement of Imam of Deobandies Abu Hanifa from Tarikh Baghdad, Volume 13 page 401:

حدثني أبو إسحاق الفزاري قال كنت آتي أبا حنيفة أسأله عن الشيء من أمر الغزو فسألته عن مسألة فأجاب فيها فقلت له إنه يروي فيها عن النبي صلى الله عليه و سلم كذا وكذا قال دعنا من هذا قال وسألته يوما آخر عن مسألة قال فأجاب فيها قال فقلت له إن هذا يروى عن النبي صلى الله عليه و سلم فيه كذا وكذا فقال حك هذا بذنب خنزير

Abu Isehaq al-Farazi said: I used to ask Abu Hanifa about battles issues, I asked him some thing and he answered it, then I said to him: ‘But such and such thing has been narrated from the prophet (pbuh)’. He replied: ‘Leave it’. Another day I asked about other issue and he answered it. Then I said to him: ‘But such and such thing has been narrated from the prophet (pbuh)’. He replied: ‘Rub it with pig's tail’.

Nasibi belief that their Imam’s edicts were better than Prophet’s knowledge

Let us again cite the proud statement of Imam of Deobandies Abu Hanifa from Tarikh Baghdad, Volume 13 page 401:

أخبرنا بن رزق أخبرنا احمد بن جعفر بن سلم حدثنا احمد بن علي الأبار حدثنا إبراهيم بن سعيد حدثنا محبوب بن موسى قال سمعت يوسف بن أسباط يقول قال أبو حنيفة لو أدركني رسول الله صلى الله عليه و سلم وأدركته لاخذ بكثير من قولي

Yusuf bin Asbat said: ‘I heard Abu Hanifa saying: ‘If Allah's messenger fetched my era he would adopt many of my opinions.’’

Nasibi belief that the Holy Prophet (s) had his eye on someone else’s wife

Imam Shawkani records in Tafsir Fatah al-Qadir, Volume 4 page 404:

قال القرطبي : وقد اختلف في تأويل هذه الآية فذهب قتادة وابن زيد وجماعة من المفسرين منهم ابن جرير الطبري وغيره إلى أن النبي صلى الله عليه و سلم وقع منه استحسان لزينب بنت جحش وهي في عصمة زيد وكان حريصا على أن يطلقها زيد فيتزوجها هو ثم إن زيدا لما أخبره بأنه يريد فراقها ويشكو منها غلظة قول وعصيان أمر وأذى باللسان وتعظما بالشرف قال له : اتق الله فيما تقول عنها وأمسك عليك زوجك وهو يخفي الحرص على طلاق زيد إياها

Al-Qurtubi said: ‘There is disagreement about the interpretation of this verse, Qutada, ibn Zaid and a group of scholars such as Ibn Jarir al-Tabari and others believed that the prophet (s) liked Zaynab bint Jahash while she was wife of Zaid and He (s) was wishful that Zaid divorce her and then He (s) gets married to her.’ And when Zaid made a complain of her to Him (s) and told Him (s) that he wanted to divorce her, He (s) said to him: ‘Keep thy wife to thyself, and fear Allah’ while He (s) was hiding His desire that she gets divorced by Zaid.

The Nasibi’s defamation of the Holy Prophet (s)

As part their propaganda campaign the common lie spread by the Nasibi is that we believe that we elevate Imam Ali (as)'s virtue above those possessed by the Prophet (s). When saying so they pay no notice to the rank that we given the infallible Prophet in our books. When the Nasibi make the comparison they do so next to their deviant blasphemous depiction that lowers the position of the Prophet (s) to that of an ordinary man on the street going about his daily business. It is the Shi'a alone that believe that the Prophets (S) were infallible in all regards. We are proud to believe that the Holy Prophet (s) was free from error, whose obedience is unconditional. Curiously the Nawasib attack us for adhering to this belief! This is what their Imam Ibn Tamiyah writes:

"The view that the Prophets were protected from major sins (kabaa'ir) but not from minor sins (saghaa'ir) is the view of the majority of the scholars of Islam and all the sects? It is also the view of the majority of the scholars of Tafseer and hadeeth, and of the fuqaha'. Nothing was reported from any of the Salaf, Imams, Sahaba, Taabi'een or the successive generation that does not agree with this view...Most of the reports from the majority of scholars state that they were not infallible with regard to minor mistakes, but they were not allowed to persist in them; they do not say that this could never happen at all. The first suggestion that they were completely infallible came from the Rafidhi, who say that they are so infallible that they could never make any mistake even by way of forgetfulness and misunderstanding".
Majmoo al-Fataawaa, by Ibn Tamiyah, Volume 4 pages 319 -320

The Nasibi belief in the Prophet (s) is the sort of belief that Salman Rushdie would be proud of. Suffice it to say they believe that the Seal of all Prophets would urinate whilst standing up(1) sleep with nine wives in one night (2) was affected by witchcraft(3) and was unsure as to would happen to him on the Day of Judgement.
Sahih Bukhari, Arabic-English, translated by Dr Muhsin Khan
1. Volume 1 hadith number 225
2. Volume 7 hadith number 661
3. Volume 2 hadith number 334

This is what these self declared defenders of the Sunnah want us to believe is the position of our beloved Prophet (s) or should we state a lack of one. How are we going to invite non-Muslims to Islam when we have Nasibis propagating filth like this? If a Kaffir interested in Islam read these types of accounts would his respect for the Prophet (s) increase or decrease? With this pathetic Nasibi position let us now delve in to the rank they give to the Prophet (s).

The Nasibis Kufr Fatwa - that the Prophet (s)'s parents were Kaffir (God forbid)

For this section we have referred to a number of authentic Sunni works.


Sharh Fiqah Al-Akbar, Page 130, By Mulla Ali Qari

Sharh Fiqah Al-Akbar, Page 130, By Mulla Ali Qari

Sahih al Muslim page 360, Volume 1 Kitab “Janaiz”
Sunan Ibn Majah, Bab Majah fi ziyarata kubul mushrikeen
Sunan Nasai, page 9 Chapter 4 “Ziyarathul Kaboor”
Sunan Abu Daud, Volume 3 page 218 “Kitab al Janaiz”
Sunan al Kubra, page 76 Bab “Ziyarthul Kaboor”
Mishkat Sharif Volume 1, page 139 Bab “Ziyarathul Kaboor”
Musnad Abi Awana Volume 1 page 99
Musnad Abi Hanifa page 105
Musnad Imam Ahmad and Abdullah bin Masud, page 297 Volume 5
Sharra Fiqa Akbar by Mullah Ali Qari page 128
Kitab Fatawi, Maulana Abdul Hai page 84
Kitab Tafsir ibn Kathir page 394, commentary on the verse Tauba Chapter 6
Tafsir Khazain page 129 verse Tauba verse 115
Tafsir Kabir by Fakhradin Radhi page 315 Chapter 6 Surah “Shaurah”
Tafsir Rul al Maani page 11 Surah Tauba verse 115
Tafsir Ghraib ul Qur’an page 30 Chapter 5 Ayat 115
Tafsir Mazzari page 306 Chapter 4
Tafsir Durre Manthur page 184 Chapter 3 verse Tauba
Nawawi Sharah Muslim, page 214, Chapter 1
Kitab Murqat Sharra Mishkat, page 113 Chapter 4 “al Kaboor”
Tafsir Fattah al Qadeer page 392, Chapter 3 Surah Tauba verse 151
Tarikh Khamees page 230 Chapter 1 Dhikr Aaya al Buya
Muradhij ul Nubuwwa Section 3 Chapter 4, Part 21 page 179
Sirat ul Halabiyya, page 82 Chapter 1 “Wafat walida a Nabi”
Siratun Nabawiyya page 239, Chapter 1 “Lum yuziu Islam abwiyya”
Al Bidayah wa al Nihaya page 281, Volume 4 “Raza al Nabi”
Sharah Al Fiqah’al Akbar, page 130

These Nawasib are in fact swearing at the Prophet (s) because to swear at his parents is tantamount to swearing at him. The greatest insult that one can hurl at a fellow Muslim is to accuse his parents of apostasy. There is no doubt that if such a comment were made to the Nasibi on the street he would react violently. The reaction if of course natural, it is a personal attack, for an insult on them is in turn an insult on him – and the violent reaction is so as to defend their honor as well as his own. This is how they would react if this allegation was aimed at them – and yet these same Nawasib have no shame whatsoever in declaring that the Prophet’s parents were kaffir. What explanation will they provide to for uttering such obscenity on the Day of Judgement?

According the Nawasib, if someone disrespects the Prophet’s Sahaba he’s a kaffir, what fatwa should we pass on those that have issued takfir against the parents of Rasulullah?

Imam Ibn Tamiyah writes the following from his cursed hands:


Iqtadha Al-Sirat Al-Mustaqeem, Page 401, By Mohammad Hamid Al-Fiqi

Iqtadha Al-Sirat Al-Mustaqeem, Page 401, By Mohammad Hamid Al-Fiqi

“The Prophet’s parents are in hell and he was forbidden from asking for their forgiveness”.
Ikhthaza us Sirat ul Mustaqim by Ibn Tamiyah, page 401 (Arabic)
Ikhthaza us Siratul Mustaqim, by Ibn Tamiyah, Urdu translation by M. Hamid Fakeeh page 401

Imam Fakhruddin Razi records in his Tafseer:

واعلم أن الرافضة ذهبوا إلى أن آباء النبي صلى الله عليه وسلم كانوا مؤمنين وتمسكوا في ذلك بهذه الآية وبالخبر

‘You have to know that the Rafidha (Shias) believe that the forefathers of the prophet (pbuh) were believers and they have used this verse and tradition to prove the same’

He also records:

وأما أصحابنا فقد زعموا أن والد رسول الله كان كافراً

“Our scholars claim that the father of Allah’s messenger was disbeliever”

How can the poor Shi’a survive from takfir when the parents of our beloved Prophet (s) are not even protected from such blasphemy?

Nasibis attack on the Prophets lineage

The Sunni scholar Imam Ibn Qutaybah in Al-Maarif on page 20 writes:

وأما كنانة فهو كنانة بن خزيمة وكان خلف على امرأة أبيه بعده وهي بره بنت مر أخت تميم بن مر فولدت لكنانة النضر بن كنانة

“Kannanah was the son of Khuzayma and he married his father’s wife, her name was Barra bint Murr the sister of Tamim bin Murr, their son Nazar was born from them”.

Rasulullah comes from the lineage of Nazar. Ibn Qutaybah is a renowned adherent of the Sahaba, and yet a clear blasphemer. These people accuse the Shi’a of disrespecting the Sahaba our answer is clear, what of Nasibi / Wahabis who accuse the Prophet’s lineage of incest?

Shi’a belief about the Prophet (s)’s parents

The Shia book Usool al-Kafi records the following:

“Imam Ja’far (as) said the Prophet (s) said that Gabriel came to him and said, “Oh beloved of God, Allah showers his blessings on you. The fire of hell has been made haram on your male lineage from whence came your light and that womb that carried you and that lap from which you was raised. Male lineage means your father Abdullah and his ancestors and womb is that of your mother Aminah and lap refers to that of your Uncle Abu Talib”
Usool al Kafi, Volume 2 page 336 Tradition 21

The Nawasib believe that the Prophet (s)’s parents were kaffir we believe that they were momin and are in heaven.

Nasibi attack on Rasulullah (s)’s knowledge

Deobandi Nasibi Maulana Ashraf Ali Thanvi commenting on Rasulullah’s knowledge of the unseen states:

“The knowledge of the unseen that was possessed by Rasulullah (s) is nothing special it is just like that possessed by madmen and animals”
Hifzul Iman, by Maulana Ashraf Ali Thavi page 8

With comments such as these one wonders why the Muslims were so outraged by the comments of Salman Rushdie. Here we have a Deobandi scholar equating Rasulullah’s Ilm ai Ghayb to animals and lunatics. Had a Christian missionary written this it would not have been as bad, after all they don’t believe in Rasulullah’s Prophethood and will hence seek to play down any of the miracles he possessed. Unusually we are here presented by a Deobandi Mullah seeking to cast doubts on Rasulullah’s knowledge of the unseen in effect suggesting that it means nothing. Perhaps the Deobandis could elaborate and tell us how many mad men and animals had foretold future events such as wars, famine and the coming of Imam Mahdi (as).


Nasibi belief that the Prophet (s) incorrectly predicted the Day of Judgment

We read in Musnad Ahmed:

It is narrated from Anas that once a nomad came and asked the Prophet of Allah (s) about Qaymah (the Day of Judgment). The Prophet (s) asked: ‘What preparations have you made for Qayamah?. He replied: ‘Nothing but I love Allah and his Apostle’. The Prophet (s) said: ‘each person that you loved shall be with you’. Anas narrates that in the meantime, a slave passed by. The Prophet (s) said: ‘If he has life then he will not be able to reach his old age until Qayamah takes place”
Musnad Ahmed, Volume 20 pages 441-442 Hadith 13224


The Nasibi fatwa that Shaytan can take the form of the Prophet (s)

This is the filth written by Ibn Tamiyah:


Al-Waseelah, Page 41, By Ibn Taymiyah

Al-Waseelah, Page 41, By Ibn Taymiyah

“Angels cannot help the people, but Shaytan can by appearing in human form, sometimes he can take the form of Ibrahim, Esau, Prophet Muhammad, Khizr…”
Al Waseela, by Ibn Tamiyah, translated into Urdu by Ehsan Ali Zaheer page 41, (Idara Tarjamun ul Sunna – Sheeysh Muhall)

The Nawasib readily accuse others of being deceived by the devil and yet their Imam believes that the Devil can deceive the people by appearing as the Prophet (s).

The Nasibi notion that Shaytan fears Umar and not the Holy Prophet (s)

In Sahih Tirmidhi, Volume 3 page 206 Hadith 2913 we find the following episode:

“Buraida said: The Prophet returned from one of the Holy Wars. When he came back a black girl came and said ‘O Apostle of Allah! I have taken a vow that if Allah takes you back sound I shall beat this Daf in your presence with a song. The Apostle said if you have taken a vow then beat, and if not, not. Then she began to beat. Abu Bakr entered while she was beating, Thereafter Ali entered while she was beating. Usman entered while she was beating. Thereafter when Umar entered, she threw the Daf under her buttock and sat on it. The Apostle of Allah replied O Umar the Devil certainly fears you. I was sitting and she was beating, then Ali entered and she was beating. Then Usman entered and she was beating. When you entered O Omar she threw down the Daf”.

This is an alleged hadith that the Nasibis propagate to their followers. First and foremost it is haraam for a man to listen to a woman singing. The Nasibis are therefore suggesting that the Prophet (s) was indulging in a sin! Then the Nasibi would want us to believe that Hadhrat Umar was the hero of the hour who brought this activity to an end. Hadhrat Umar saved the Prophet (s) from the clutches of Shaytan – he had been taken in by the activity, as were Hadhrat Abu Bakr and Hadhrat Ali. There is no other interpretation possible the words of the Prophet “Only Shaytan is afraid of you” proves that Hadhrat Umar’s rank is above that of the Prophet (s). Perhaps those that allege we view Imam Ali as better in rank than the Prophet (s) should stroke their long beards and ponder over this matter! Shaytan fear Hadhrat Umar – not the Holy Prophet (s)! What utter nonsense! But then Nasibi ideology is nonsense. They proudly relay flaws in the Prophet (s)’s character citing books – joyfully recollecting the filthy fabricated traditions that we have cited earlier. The Nawasib don’t even flinch when they narrate these fairy tales – the fact that this is the type of filth can only best be described, as ammunition for Christian Missionaries does not bother them in the slightest! Highlighting the Prophet (s) alleged wrongs are tolerated and permissible, but to highlight flaws in the companions can never be tolerated – and makes you a kaffir! The Nawasib have more respect for the companions than they do the Holy Prophet (s) hence an even more absurd fatwa?

Nasibi alleged Dreams – prove their disrespect of Rasulullah

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

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

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

“I saw Rasulullah (s) and he took me to the bridge leading to Heaven, I saw him slipping from the bridge and I saved him”.
al Balagha Ahraan, by Maulana Hussain Ali Bujruwee, page 8

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

Rasulullah (s) was taught Urdu by the Deobandies

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


Al-Baraheen Al-Qaatahat, Page 26

Al-Baraheen Al-Qaatahat, Page 26

“Once a great scholar saw the Prophet (saws) in a dream speaking Urdu, he asked him where he learnt to speak Urdu when he was an Arabic speaker, the Prophet (saws) replied I learnt Urdu following my contact with the Deoband Madrassa”.
Al Baraheyn ul Qatiya, by Rashid Ahmad Gangohi, page 26 (published in Kutubkhana Imdaadeyaa, Deoband, Uttar Pradesh)

Is there no level that the Nasibis will stoop in seeking to deceive the people? They have the audacity to proclaim that they taught the Seal of all Prophets – whose sole mission was to teach mankind. This is the belief of scholars who claim that they and they alone are the upholders of truth. The ordinary Muslim would view seeing the Prophet (s) blessed shoe as better than his life and here we have a Nasibi scholar declaring that not only did he meet the Prophet (s) in a dream but also he attended the Madrassa of the Nasibis!

We would like to pose this question to the Nasibi ‘since their Imam ibn Taymeeya said that the devil can appear as the Prophet (saw), how do they know that it wasn’t the devil who appeared as the Prophet (saw) claiming to have learned Urdu from the Deobandis and not the actual Prophet? Was it not possible that Shaythan had appeared in order to give the Deobandis a false sense of superiority?’

The Nasibi substitution of the Kalima with the name of one of their Ulema

Maulana Ashraf Ali Thanvi (d. 1943) was a very famous leading Deobandi scholar from Pakistan. In his monthly magazine Al-Imdad he had the audacity to publish a letter written to him by one of his beloved Salafi adherents. This is what he wrote:

“I see in a dream that while reciting the Kalima, ‘There is no god but Allah, and Muhammad is the Messenger of Allah’, I am using your name instead of ‘Muhammad is the Messenger of Allah’. Thinking that I am wrong, I repeat the Kalima, but despite wishing in my heart to say it correctly, my tongue involuntarily says ‘Ashraf Ali’ instead of the Holy Prophet’s name. …. When I wake up and remember my mistake in the Kalima, to make amends for the mistake I send blessings upon the Holy Prophet. However, I am still saying: ‘O Allah, bless our master, prophet and leader Ashraf Ali’, even though I am awake and not dreaming. But I am helpless, and my tongue is not in my control.”
Al-Imdad, issue for the month of Safar, by Maulana Ashraf Ali Thanvi 1336 A.H., circa 1918, page 35

Thanvi in his reply to the letter (also printed straight after) interprets the dream as follows:

“In this incident, it was intended to satisfy you that the one to whom you turn [for spiritual guidance, i.e. Ashraf Ali] is a follower of the Holy Prophet’s example”
Al-Imdad, issue for the month of Safar, by Maulana Ashraf Ali Thanvi 1336 A.H., circa 1918, page 35

Is there anything more outrageous than this? The Nawasib love for his Master is such that he substitutes the name of the Prophet (s) with that of Maulana Thanvi. Rather than condemn his follower for this kufr act, Thanvi seeks to rationalise the dream in order to elevate his position to his audience. Would it not have been incumbent on Thanvi to put his follower in his place putting this dream down to a Devils deception? If a Nasibi scholar condones an action that takes you out of Islam, and fails to rebuke the perpetrator for this act, what religion are the Nasibis following? What is left of Islam and the finality of the Prophethood if a Nasibi can substitute the Shahada in preference of his teacher and yet this is not deemed kufr? What faith should anyone have in the Nasibi Ulema in light of this blasphemy?


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