In this post I will be exposing Muhammadan Jalal Abualrub for his dishonest and inconsistency by applying a standard against the Shia, which he fails to use to himself and his Salafi sect.

I shall demonstrate that Jalal’s own criticism of the Shia comes back against to prove that he and his cult of death are guilty of the very shirk (the unforgiveable sin of ascribing partners with Allah [Cf. Q. 2:22; 4:48, 116]) that he accuses others of.

Here’s what he wrote in his tirade against the Shia:


Ali Ibn Abu Talib, the Prophet’s paternal cousin and son-in-law, as well as, the other claimed Shi’a Imams, existed with Allah from the beginning, so the Shi’as claim. For instance, they claim that Ali said, “I am the first, and the last, and the upper-most and the inner-most, and I am the inheritor of the earth” (Al-Kash-shi. Rijal Al-Kash-shi, Pg., 138).  

Therefore, according to Shi’a creed, Ali left nothing much that is uniquely for Allah, the Exalted, the All-Mighty, Who says this about Himself in the Quran, {He is the First (nothing is before Him) and the Last (nothing is after Him), the Most-High (nothing is above Him) and the Most-Near (nothing is nearer than Him)} (57:3). (Abualrub, The Jewish Temple Rebuilt by the Shia, edited by Alaa Mencke [Madinah Publishers and Distributors, Third Edition 2021], p. 18)



According to Shi’a sources, Allah, the Exalted, the All-Mighty, shares His attributes with their Shi’a Imams. This includes the right to receive invocation, which is no longer directed at Allah, Alone, but at Shi’a Imams, as well.

The Shi’a beautify their speeches, houses, places of worship, offices, cars, buses, etc., with statements of polytheistic invocation to others besides Allah, such as, “Ya Ali; Ya Husain; Ya Abbas,” which mean, “O, Ali; O, Husain (Ali’s son); O, Abbas (the Prophet’s paternal uncle).” Consequently, the Shi’as seek help from the dead by invoking them for all types of needs, such as seeking them for cure, success, money, and so forth. This, in itself, constitutes shirk, meaning, ideas and acts of polytheism.

The Shi’as also swear by Ali, Husain, Abbas, as they would swear by Allah, the Exalted, the All-Mighty, the Creator of all that exists. Allah, the Exalted, said, {And the Masajid are for Allah (Alone), so invoke not anyone along with Allah} (72:18).

Allah, the All-Mighty, also said, {Say (O, Muhammad): “I invoke my Lord (Allah Alone), and I associate none as partners along with Him”} (72:20).

Furthermore, Muhammad, Allah’s Messenger said, “He who swears by other than Allah, will have committed Shirk (Polytheism)” (Al-Albani. Shar’h At-Ta’hawiyyah, hadeeth no. 237).

Consequently, according to the Quran and Muhammad who was sent with it, creation can only, and exclusively, invoke and swear by Allah, Alone. Invoking others besides Allah, the Exalted, the All-Mighty, is an act of disbelief and polytheism. In contrast, major Shi’a scholars seem to believe that to worship Allah alone is shirk, meaning, polytheism, but to worship Allah and the Imams together, is tau’heed, meaning, monotheism. (Ibid., pp. 20-21)


To make matters worse for Jalal, he seems to have forgotten that there are rigorously authenticated Sunni traditions where Muslims called upon their dead prophet, such as the following:


Moreover, Tabarani, in his “al-Mu’jam al saghir,” reports a hadith from ‘Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter – this being after the death (wisal) of the Prophet and after the caliphates of Abu Bakr and Umar – so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: “Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak’as of prayer therein, and say:

‘O Allah, I ask You and turn to You through our Prophet Muhammad, the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I turn through you to my Lord, that He may fulfill my need,’ and mention your need. Then come so that I can go with you [to the caliph Uthman].” So the man left and did as he had been told, then went to the door of Uthman ibn Affan, and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him, then he said, “I hadn’t remembered your need until just now,” adding, “Whenever you need something, just mention it.” Then, the man departed, met Uthman ibn Hunayf, and said to him, “May Allah reward you! He didn’t see to my need or pay any attention to me until you spoke with him.” Uthman ibn Hunayf replied, “By Allah, I didn’t speak to him, but I have seen a blind man come to the Messenger of Allah and complain to him of the loss of his eyesight. The Prophet said, “Can you not bear it?’ and the man replied, ‘O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.’ The Prophet told him, ‘Go to the place of ablution and perform ablution (wudu), then pray two rak’as of prayer and make the supplications.’” Ibn Hunayf went on, “By Allah, we didn’t part company or speak long before the man returned to us as if nothing had ever been wrong with him.”

This is an explicit, unequivocal text from a prophetic Companion proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by Baihaqi, Mundhiri, and Haythami. (Nuh Ha Mim Keller, Tawassul: Supplicating Allah through an Intermediary (From Reliance of the Traveller); bold and capital emphasis mine)

And here’s one from al-Bukhari:

Abu Nu’aym related to us who said that Sufyan related to us from Abu Ishaq from Abdar Rahman ibn Sa’d, who said: Ibn Umar had numbness in his leg, whereupon a man said to him: “Remember the most beloved of people to you”, so he said: “Ya Muhammad” (Al-Bukhari, al-Adab al-Mufrad, Chapter of What should be Done if Leg becomes Numb, Hadith No. 964 *; emphasis mine)

Here is another rendering of this same narration:

437. What a man says when his foot goes to sleep

964. ‘Abdu’r-Rahman ibn Sa’d said, “Ibn ‘Umar’s foot went to sleep and a man said to him, ‘Mention the person you love most.’ He said, ‘Muhammad.'” (Aisha Bewley, Al-Adab Al-Mufrad Al-Bukhari, XD. Gestures *)

Hence, Jalal slanderously accuses the Shia of the very thing that his own terrorist cult is known for doing, namely, invoke a dead man who can neither hear nor aid them.


What Jalal deceitfully withheld from his readers is that his own sect believes that Allah shares his attributes with Muhammad!

For instance, Allah bestowed on Muhammad his very title of “First and the Last”:

(Al-Shami added:) As he went on he was met by some of Allah’s creatures who said: “Peace be upon you, O First One! (Ya Awwal). Peace upon you, O Last One! (Ya Akhir). Peace be upon you, O Gatherer! (Ya Hashir).” Gibril said to him: “Return their greeting,” and he did. Then he saw them another time and they said the same thing. Then he saw them a third time and again they greeted him. He said: “Who are they, O Gibril?” He replied: “Ibrahim, Musa, and Isa.”

The Prophet then passed by Musa as he was praying in his grave at a place of red sandhills. He was tall, with long hair and brown complexion, similar to one of the Shanu’a – the [Yemeni] men of pure lineage and manly virtue. He was saying with a loud voice: “You have honored him and preferred him!” Then the Prophet greeted him and he returned his greeting. Musa said: “Who is this with you, O Gibril?” He replied: “This is Ahmad.” He said: “Welcome to the Arabian Prophet who acted perfectly with his Community!” and he made an invocation for blessing on his behalf. Then he said: “Ask ease for you Community.” (The Prophet’s Night Journey and Heavenly Ascent: Gibril Fouad Haddad, p. 13; bold emphasis mine)

And in the Quran, Jalal’s god even went as far as to ascribe two of his characteristics to his “messenger”:

A messenger has come to you from yourselves, concerned over your suffering, anxious over you, towards those who acknowledge he is kind, compassionate (raoof raheemun). S. 9:128

INDEED, there has come unto you [O mankind] an Apostle from among yourselves: heavily weighs – upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers.

The words raoof raheemun appear only five other times, and always in relation to the Islamic deity:

God has pardoned the prophet and the emigrants and the supporters that followed him in the darkest moment, even though the hearts of some of them nearly deviated, but then He pardoned them. He is towards them Kind, Compassionate. S. 9:117 QRT

All this is from God ‘s favor upon you and His mercy. God is Kind, Compassionate. S. 24:20 QRT – cf. Q. 16:7, 47; 59:10

Amazingly, traditional Muslim scholars (both ancient and modern) candidly admit that the text of Q. 9:128 explicitly testifies that Allah has given Muhammad some of his own divine characteristics:

“… the objectification of Muhammad reaches its peak in Surah 9, which is indubitably one of the latest Madinan surahs. It repeatedly refers to ‘Allah and His Messenger’ (9.1, 3, 7, 16, 24, 29 etc.) and the penultimate ayah (9.128) describes the Messenger as ‘all-pitying all-merciful’, qualities which are elsewhere ascribed to Allah.” (Neal Robinson, Discovering the Qur’an: A Contemporary Approach to a Veiled Text, 2nd edition, [Georgetown University Press, Washington, D.C. 2003], p. 244)


One of the men of knowledge, Al-Husayn ibn al-Fadl, said, “He honored him with two of His own names: the compassionate and the merciful (rauf, rahim).” The same point is made in another ayat: “Allah was kind to the believers when He sent among them a Messenger from among themselves.” (3:164)…

Jafar ibn Muhammad [as-Sadiq] said, “Allah knew that His creatures would not be capable of pure obedience to Him, so He told them this in order that they would realize that they would never be able to achieve absolute purity in serving Him. Between Himself and them He placed one of their own species, CLOTHING HIM IN HIS OWN ATTRIBUTES OF COMPASSION AND MERCY. He brought him out as a truthful ambassador to creation and made it such that when someone obeys him, they are obeying Allah, and when someone agrees with him, they are agreeing with Allah.” Allah says: “Whoever obeys the Messenger has obeyed Allah.” (4:80)

As-Samarqandi explains that the words a mercy to all the worlds mean for both the jinn and mankind. It is also said that it means for all creation. He is a mercy to the believers by guiding them, a mercy to the hypocrites by granting them security from being killed, and a mercy to the unbelievers by deferring their punishment. Ibn Abbas said, “He is a mercy to the believers and also to the unbelievers since they are safe from what befell the other communities who cried lies.” It is related that the Prophet said to Jibril, “Has any of this mercy touched you?” He replied, “Yes, I used to have fear about what would happen to me, but now I feel safe because of the way Allah praised me when He said, ‘Possessing power, secure with the Lord of the Throne, obeyed, then trusty.’” (81:21) (Qadi Iyad Ibn Musa al-Yahsubi, Kitab Ash-shifa bi ta’rif huquq al-Mustafa (Healing by the recognition of the Rights of the Chosen One), translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K., third reprint 1991, paperback], Part One. Allah’s great estimation of the worth of his Prophet expressed in both word and action, Chapter One. Allah’s praise of him and his great esteem for him, Section 1. Concerning praise of him and his numerous excellent qualities, pp. 4-6; emphasis mine)


Section 14. On Allah honouring the Prophet WITH SOME OF HIS OWN BEAUTIFUL NAMES and describing him with some of His own Sublime Qualities

… He has preferred our Prophet Muhammad since He has adorned him with a wealth of His names in His Mighty Book and on the tongues of His Prophets… One of His names is the Praiseworthy (al-Hamid). This means the One who is praised because He praises Himself and His slaves praise him. It also means the One who praises Himself and praises acts of obedience. The Prophet is called Muhammad and Ahmad. Muhammad means praised, and that is how his name occurs in the Zabur of David. Ahmad means the greatest of those who give praise and the most sublime of those who are praised. Hassan ibn Thabit indicated this when he said:

It is taken for him from His own name in order to exalt him.

The One with the Throne is praised (Mahmud) and he is Muhammad.

Two of Allah’s names are the Compassionate, the Merciful (ar-Ra’uf, ar-Rahim). They are similar in meaning. He calls him by them in His Book when He says, “Compassionate, merciful to the believers.” (9.128) (Ibid., Chapter Three. On The Sound And Well-Known Traditions Related About The Immense Value Placed On Him By His Lord, His Exalted Position And His Nobility In This World And The Next, pp. 126-127; emphasis mine)

Therefore, Jalal’s attack on the Shia Muslims backfire against him since his very own cult is guilty of deifying Muhammad by ascribing to him the qualities and names of the Islamic deity.


Jalal also didn’t bother to mention the fact that his Islamic book, on several occasions, records Allah swearing by the moon and other objects, which the pagans took as gods:

Nay, by the Moon. S. 74:32 Pickthall

And by the moon when it is at the full, S. 84:18 Hilali-Khan

And by the sun and its brightness; And by the moon as it follows it (the sun); S. 91:1-2 Hilali-Khan

If this wasn’t bad enough, Allah swears by absolutely everything that exists!

I swear by that which you see, and that which you do not see. S. 69:38-39

To say that Allah swears by what’s seen and unseen means that he swears by absolutely everything!

In order to help this Muhammadan idolator understand the gravity of the situation, Q. 69:38-39 implies that Allah doesn’t only swear by the sun or the moon, but also by the idols people worship, animals such as pigs, women, pornography, drugs such as crack cocaine, alcohol, toilets and what’s in them etc. It even implies that Allah swore by Satan himself, as well as all the other demons!

The problem that this creates for Allah is that, as even Jalal noted, Muhammad stated that to swear by something other than Allah is to commit the unforgivable sin of shirk, or associating partners with Allah:

Narrated ‘Umar:
The Prophet said, “If anybody has to take an oath, he should swear ONLY by Allah.” The people of Quraish used to swear by their fathers, but the Prophet said, “Do not swear by your fathers.” (Sahih al-Bukhari, Volume 5, Book 58, Number 177

Chapter 9. What Has Been Related About ‘Whoever Swears By Other Than Allah, He Has Committed Shirk

1535. Sa‘d Ibn ‘Ubaidah narrated that ‘Umar heard a man saying: “No, by the Ka‘bah” so Ibn ‘Umar said: “Nothing is sworn by other than Allah, for I heard the Messenger of Allah say: ‘WHOEVER swears by other than Allah, he has committed disbelief or Shirk.’” (Sahih) (English Translation of Jami‘ At-Tirmidhi, Compiled by Imam Hafiz Abu ‘Eisa Mohammad Ibn ‘Eisa At-Tirmidhi, translated by Abu Khaliyl (USA), ahadith edited and referenced by Hafiz Tahir Zubair ‘Ali Za’i [Darussalam Publishers & Distributors, First Edition: November 2007], Volume 3, 18. The Chapters On Vows And Oaths From The Messenger Of Allah, p. 309; emphasis mine)

To make matters worse, Allah swore on these things from all eternity since, according to Islam, the Qur’an is eternal, which means that Allah’s swearing took place before creation. This basically implies that Allah made every created thing his partners in eternity, thereby committing the worst possible shirk imaginable!

This not only proves that Allah is an evildoer for setting up objects such as the moon or Satan as his partners, it also proves that he is not the God of the Holy Bible.

The true God of the Holy Bible only swears by himself since, as the Scriptures emphatically teach, there is nothing comparable or greater than him to swear by:

“For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself.” Hebrews 6:13

For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.” Hebrews 6:16

Thus, that Jalal’s god swears by everything in existence is not only a clear indication that he is not the same as YEHOVAH God, it also proves (at least from the biblical perspective) that every created thing is just as great, if not greater than, the Muhammad’s deity!


The Deification of Muhammad

Five Step Outline Proving Muhammad is Worshiped as a God


Mohammed Hijab Proves Muslims are Muhammadans who Worship a False Prophet!

Allah’s Oaths

Muhammad and Oath-Making

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