The problem with tahreef is that you can’t authenticate hadeeth narrations, as in Shias can no longer prove a narration is weak or strong by checking whether it goes against the Quran
A person cannot be a true Twelver Shi’ah except if he believes that the Quran is Muharaf! [1]
While this might seem strange, what follows is even stranger. Ahl Al-Sunnah transmitted the Quran from the Prophet [May Blessings of Allah and Peace be upon him and his household] through Tawatur [2] and a multitude of widespread authentic chains. These Mushafs that are printed today, and people all over the world read from, are from one of these four narrations:

1. The narration of Hafs from ‘Asim, and this is widespread in the Arabian Gulf, Egypt, Shaam, Iraq, and Yemen.
2. The second is the narration of Warsh from Nafi’, and this is common in Morocco and Algeria.
3. The third narration is that of Qalon from Nafi’, and it is widespread in Libya.
4. The fourth is the narration of Al-Duwri from Abi ‘Amr, and this is common in Chad and the South of Sudan.

In addition to these there are other narrations which are not that common among people, but are being taught in institutes and Universities.
So ask [May Allah bless you, benefit you, and make you a benefit for others] … ask their scholars: Where is the Quran of Aal Al-Bayt? Where is the Mushaf which the Imams narrate and transmit from each other?
Where is the chain of: Al-‘Askari from the way of Al-Hadi from Al- Jawad from Al-Ridaa form Al-Kazim from Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien (the grandson of the Prophet) or Al-Hasan (the grandson of the Prophet) from Ali [May Allah be pleased with them all]?
Did the students of these Imams narrate everything from them except the Quran?!!
Are the scholars of the Shi’ah capable of producing a chain of the Quran up to the Messenger [May Blessings of Allah and Peace be upon him and his household] without relying on or referring back to the chains of Ahl Al-Sunnah?!! I am definite that they are incapable of producing such a thing, so go back to them and check if they can correct me. What I think they will say to you, though, is: there is a narration, and it is the narration of Hamza Al-Zayaat from the way of Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien from Ali.
This should raise another important question: Why is this being narrated by Hamza Al-Zayaat [3] from Al-Sadiq [4], and not by Al-Kazim [from Al-Sadiq]? And why isn’t Al-Kazim’s son: Al-Rida narrating this from him? And why isn’t Al-Jawad narrating it from Al-Rida … this is a very important point to pay attention to.
Then I add to this another question to the Shi’ah: Where are your chains today to Hamza Al-Zayaat? And where is the recitation of Hamza Al-Zayaat being recited today?
All the countries that the Shi’ah recite Quran in today follow: the narration of Hafs from ‘Asim, the narration of Warsh from Nafi’, the narration of Qalon from Nafi’, or the narration of Al-Duwri from Abi ‘Amr. Where is the narration of Hamza? I do not know of a Mushaf that is printed upon the narration of Hamza on this day.
If the Companions were Apostates, especially the famous ones from among them, and they were the ones that transmitted the Quran: How can a Shi’ah trust the narration of those who he believe are Apostates? This Quran that is between our hands today, is from the narration of those companions of the Prophet [May Blessings of Allah and Peace be upon him and his household], and it is the one narrated by Hafs from the way of ‘Asim from Abi ‘Abdulrahman Al-Salami from ‘Uthman and Ali and Ubi and Zayd.
Where is the chain of the Shi’ah to Hafs or to Warsh or to Qalon or to Al-Duwri?
After answering these questions you would understand why we said that you will not be a shi’ah except if you say that the Quran had been subject to Tahreef.
We add to this, that some Shi’a scholars, such as Ni’mat-u-Allah Al- Jazai’ri [5], Al-Nuri Al-Tabrasi [6] , and others proclaimed that Mutawatir narrations were transmitted from the infallible Imams stating that the Quran is Muharaf, yet you do not find even one narration from the Imams clearly stating that the Quran is free from any such Tahreef. The first to say that [the Quran is] free from Tahreef from their earlier scholars are four, they are: Al-Tabrasi Abu Ali[7], Al-Tusi[8] , Al-Murtada [9], and Al-Saduq [10]. As for Al-Mufeed [11] he has two sayings in this matter.
It follows, that all those who claim to follow the Twelve Imams should also say [as their Imams are reported to have said] that the Quran has been subject to Tahreef, since the narrations that came from the way of the Imams attested to such a thing. As for those who don’t wish to follow the Imams and choose to follow someone else, like Al-Tusi, Al-Murtada, Al-Saduq, and Al-Tabrasi then that is their matter.
For that reason you will find that the scholars of Ahl Al-Sunnah are strict in this matter, and say that whoever says that the Quran is Muharaf is a Kaffir, and they clearly declare such a thing based on what Allah the Exalted said: {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian}Hijr 15:9 . The scholars of the Shi’ah, on the other hand, do not say that, rather they just say that he who says such a thing is just mistaken.
Many times we hear of a narration called “Hadith Al-Thaqalayn”, and the Thaqalayn as is known are: The Book of Allah, and Aal Al- Bayt. This tradition, which came in the Shiah books, state that the Quran is the Major [Thiql], and Aal Al-Bayt is the minor Thiql. So after this we say:
Don’t all the scholars of the Shi’ah with no exception, say that the killers of Al-Husien [May Allah be pleased with him] are Apostates, since Al-Husien [May Allah be pleased with him] is a member of the minor Thiql, thus his killers are Apostates due to their attack on a member of the minor Thiql, based on this tradition. Yet they do not accuse any of those who attack the major Thiql, the Quran, of any of that?!
For that reason a huge number … yes a huge number … from the big Shi’ah scholars said that the Quran is Muharaf. So do you accept these [scholars] as the symbols and heads of the Mazhab you are attributed to? [These are the scholars] whom you ask Allah to bestow his Mercy on, and whom you highly praise the knowledge and books they left behind. Do you know, May Allah Bless you, that Husien Al-Nuri Al- Tabrasi 13 said that the Noble Quran has ridiculous, silly verses (I ask refuge in Allah for me and you from such Apostasy)!
I ask you: Is he after saying that a Muslim?! What he said can be found in his evil book: “Fasl Al-Khitab Fee Ithbaat Tahreef Kitab Rab Al-Arbab” .
Go ask Shia scholars, ask them about the status of that man among the scholars of the Twelver Shiahs.
If we do not stand up to defend the Quran, and we do not show animosity towards those who disrespect it, and do not free ourselves from those who attack it, then By Allah how can our Islam remain correct. Push Shia scholars, May Allah bless you, to declare all those who slander and attack the Quran as non Muslims, in the same way as they openly declare the Apostasy of the Nawasib [12] [May Allah curse them], even though the Nawasib showed animosity to humans i.e. the household of the Prophet. Why then don’t the Shiah scholars also declare as Apostates and curse those who show animosity or attack the Book of Allah the Exalted.
As for us Ahl Al-Sunnah, we Praise Allah, who has guided us to the path where we do not distinguish between those who attack the Book of Allah, or the Household of the Messenger, or his Companions. We have one Manhaj in defending all that which is revered in this Religion. We show animosity and free ourselves from all those who attack the Book of Allah, rather we declare him as an Apostate, and we hate and free ourselves from all those who slander and attack the household of the Messenger [Blessings and Peace of Allah be upon him and his household] or the companions of our Prophet [Blessings of Allah and Peace upon him].
Shias will usually tell you about the burning, the goat & ibn umar like atheists do: www.twelvershia.net/2015/11/25/defense-sunni-view-quran/
You do realise the Qur'an is an oral tradition, don't you. If you can't accept this then I am afraid you have to become Sunni because the earliest traditions are Sunni.
The earliest Hadith books are Sunni. The earliest Fiqh books are Sunni. The earliest 'Aqidah books are Sunni. The earliest Sirah books are Sunni. These were written several hundred years before Shiite books were written. Study and read the earliest books, and you will gain a good understanding.
Shias might attempt to steal the chains in the Sunni books and attribute them to themselves, which is pathetic and shows the weakness of their way. `Asim bin abi al-Nujoud, Hafs bin Sulayman and Hamzah al-Zayyat are all great Imams of Ahlul-Sunnah, the Twelvers cannot prove that they were Rafidhi imami Shia neither through their books or ours. If they were to prove that they were Shia, the Shia of the time were Sunni in their worship, and even if they try their best to prove that they were Rafidhah, then even the Imamiyyah at the time had different sects all of them enemies who make Takfeer on each-other.
By consensus`Asim and Hafs are two great Imams of Qira’at. The weakness attributed to Hafs is in regards to his skills as narrator, and the accusation of him being a liar is a baseless exaggeration. And if true still doesn’t strengthen Shia’s view.
The rules for the authentication of a narrator in a Hadithi chain are different than the rules for the authentication of a Qur’ani recitation.
1 Tahreef is the belief that the Quran has been subject to alteration after the Death of Prophet Muhammad [Blessings and Peace be upon him], and that the Quran that we have today is not the same as the one left to us by him [Blessings and Peace be upon him]. Such a belief would place one outside the fold of Islam according to the Scholars of Ahl Al-Sunnah wa Al-Jama’ah.
2 Tawatur or Mutawatir is a narration reported by a significant number of narrators at each level of the chain of narration, in such a way that it becomes beyond possibility that these narrators could have conspired to forge such narration. It is of the highest level of authenticity, and the highest level of Tawatur is that of the Quran.
3 Hamza Al-Zayaat (80 H to 156/8 H): He is Hamza b. Habib b. ‘Imarah Al-Zayat Al-Kufi. He is one of the scholars of his time in the Qiraat. He was known for his worship and piety. He took the Quran from: Sulaiman Al-A’mash, Humraan b. A’yan, Ja’far b. Muhammad Al-Sadiq, Abu Ishaq Al-Subai’y, and many others.
4 Original source did not mention Al-Sadiq, however according to books of Qiraat Al-Sadiq was one of those Hamza Al-Zayaat took the Quran from not Al-Baqir (Refer to Ghayat Al-Nihaya). The next paragraph was modified accordingly.
55 Ni’mat Allah Al-Jazaeri (1050 H – 1112 H): is a highly praised Shi’ah scholar. From his scholars are Muhammad Baqir Al-Majlisi (known as Al-‘Alamah Al-Majlisi) and Muhammad Mohsen (known as Al-Fayd Al-Kashani), as well as many others. He was praised by a number of Shia scholars including Al-Majlisi in the Ijazah he gave him, Al-Hur Al-‘Amili, Yusuf Al-Bahrani, as well as others. Refer to what he said about Tahreef Al-Quran in his book: Al-Anwaar Al-Nu’maniyah
6 Husien Al-Nuri Al-Tabrasi (1254 H – 1320 H): He was praised by the Shia Shaykh Aaqa Al- Tahrani who said of him: “… One of the greatest scholars of the Shia, and one of the grandest men of Islam in this century”. Also Al-Sayid Mohsen Al-Ameen said of him: “He was a noble scholar, a Muhadith, with great knowledge in both the Science of Hadith and Narrators … He was the most unique scholars of his time when it comes to knowledge of narrations and traditions …”. He is the author of the book: Fasl Al-Khitaab fee Ithbaat tahreef Kitab Rab Al-Arbab. 7 Al-Fadl b. Al-Hasan Al-Tabrasi (460 H – 548 H): The author of Majma’ Al-Bayan fee Tafseer Al- Quran.
8 Muhammad b. Al-Hasan Al-Tusi (385 H – 460 H): Known as Shaykh Al-Taefah. 9 Ali b. Al-Husien known as Al-Sayid Al-Murtada (355 H – 436 H). 10 Abu Ja’far Muhammad b. Ali b. Musa b. Babawayh Al-Qumi (305 H – 381 H): known as Al- Shaykh Al-Saduq.
11 Muhammad b. Muhammad b. Al-Nu’man (336 H – 413 H): Abu Abdullah Al-Mufeed.
12 Who are the Naasibis and what is the ruling on them? http://www.islamqa.com/en/ref/43322/

𝙏𝙝𝙞𝙧𝙙 𝙦𝙪𝙚𝙨𝙩𝙞𝙤𝙣: 𝙋𝙡𝙚𝙖𝙨𝙚 𝙩𝙚𝙡𝙡 𝙪𝙨 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙚 𝙢𝙤𝙨𝙩 𝙞𝙢𝙥𝙤𝙧𝙩𝙖𝙣𝙩 𝙗𝙤𝙤𝙠𝙨 𝙞𝙣 `𝘼𝙦𝙞𝙙𝙖𝙝 (𝙘𝙧𝙚𝙚𝙙).
A: The most important book in `Aqidah is the Qur'an; it is the most truthful, the greatest and the noblest book. You should adhere to it as much as possible and recite it often. It includes `Aqidah, guidance to goodness and warning against evil. If you read it carefully out of desire to learn and follow its instructions closely, whether in words, deeds or `Aqidah, you will find all goodness in it from the beginning to the end i.e. from Surah Al-Fatihah [Surah (1)] to Say: "I seek refuge with (Allâh) the Lord of mankind, If you contemplate this great book and recite it often, you will comprehend the `Aqidah which Allah (Exalted be He) accept from you and from the Mu'mins (believers). Then, you should read the books of Hadith, such as the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and others. After that, you should read the books of scholars known for knowledge, grace and true `Aqidah, such as the books written by the Shaykh of Islam Ibn Taymiyyah, including "Al-`Aqidah Al-Wasitiyyah", "Al-`Aqidah Al-Tadmuriyyah", "Al-`Aqidah Al-Hamawiyyah", "Minhaj Al-Sunnah" and "Majmu` Al-Fatawa". There is also the book of `Aqidah written by Ibn Abu Zayd Al-Qayrawany and the explanation of Ibn Abu Al-`Ezz for Al-Tahawiyyah `Aqidah, being a useful one. Moreover, there are useful books written by Ibn Al-Qayyim (may Allah be merciful to him). There is also the book entitled "Fat-h Al-Majid" written by Shaykh `Abdul-Rahman ibn Hasan; and "Al-Tawhid", "Kashf Al-Shubuhat" and "Thalathat Al-Usul" by Imam and Shaykh Muhammad ibn `Abdul-Wahhab. "Kashf Al-Shubuhat" and "Thalathat Al-Usul" (Part No. 7; Page No. 179) There is also "Al-Durar Al-Saniyyah" that include the Fatwas (legal opinions issued by a qualified Muslim scholar) issued by the scholars of Najd. I advise the beginner knowledge seekers to memorize the Qur'an or as much as they can, and to study the books entitled "Al-Tawhid", "Kashf Al-Shubuhat", "Thalathat Al-Usul" and "Al-`Aqidah Al-Wasitiyyah." They clarify the reality of the three parts of Tawhid and Salafiyyah (the way of the righteous predecessors), which is the `Aqidah called to by Shaykh and Imam Muhammad ibn `Abdul-Wahhab (may Allah be merciful to him), and which is the `Aqidah adopted by Saudi Arabia. It entails adhering to the Qur'an and the Sunnah, and following the way of the Salaf (righteous predecessors) in `Aqidah and rulings according to the Qur'an, the Sunnah of the Messenger of Allah (peace be upon him), and the way of the Sahabah (Companions of the Prophet) and their followers. Some people call it Wahabiyyah `Aqidah, and think that it is a new `Aqidah contradictory to the Qur'an and the Sunnah. This is not the case; it is the `Aqidah followed by the Salaf of the Ummah (nation) as previously mentioned but our enemies gave it this name to make people hate it and others imitated them out of ignorance. However, a knowledge seeker should not be deceived by this; they should know the truth from their books, not through the claims of their enemies and those who are ignorant of their `Aqidah. May Allah grant everyone guidance and success!
https://www.alifta.gov.sa/En/IftaContents/IbnBaz/Pages/FatawaSubjects.aspx?cultStr=en&View=Page&HajjEntryID=0&HajjEntryName=&RamadanEntryID=0&RamadanEntryName=&NodeID=4270&PageID=891&SectionID=14&SubjectPageTitlesID=22689&MarkIndex=3&0 The fourth question of Fatwa no. 8943 Q 4: What is the best book on Tawhid (monotheism) and ‘Aqidah (creed) and how can a person get that? A: The greatest and best book to clarify the sound ‘Aqidah (creed) is the Glorious Book of Allah, the Qur’an, then the Hadith of His Messenger (peace be upon him). The following is a list of some of the most beneficial books on this subject: (Part No. 2; Page No. 261) Fathul-Majid, Al-‘Aqidah Al-Wasitiyyah, Al-‘Uluw Lil-‘Aliy Al-Ghaffar, Al-Tawassul wal-Wasilah, Al-Sawa‘iq Al-Mursalah Abridged, Tathir Al-I‘tiqad and Sharh Al-Tahawiyyah. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
https://www.alifta.gov.sa/En/IftaContents/PermanentCommitee/Pages/FatawaDetails.aspx?cultStr=en&View=Page&PageID=614&PageNo=1&BookID=7
The twelfth question of Fatwa no. 8150 Q 12: Please, inform us of the useful Islamic books that we may refer to in matters related to ‘Aqidah (Islamic creed), Fiqh (Islamic jurisprudence), and authentic books of Sirah (biography of the Prophet). A: You should first refer to the Holy Qur’an and the books of Sunnah like the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and the Sunan (Hadith compilations by Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah). In the area of Tawhid (monotheism), you may refer to “Sharh Al-Tahawiyyah” and “Fath Al-Majid Sharh Kitab Al-Tawhid”. In the area of Sirah and Fiqh, you may refer to “Zad Al-Mi‘ad Fi Hady Khayr Al-‘Ibad”. We also recommend you to read the books of the Shaykh of Islam Ahmad ibn Taymiyyah and his disciple Ibn Al-Qayyim. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Member Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
https://www.alifta.gov.sa/En/IftaContents/PermanentCommitee/Pages/FatawaDetails.aspx?cultStr=en&View=Page&PageID=613&PageNo=1&BookID=7
Choosing books
The seventh question of Fatwa no. 4678 What are the available books, that you suggest, that a Muslim may depend on to know about religious issues? May Allah reward you with the best. A: The basic principles a scholar should depend on to study religious matters are the evidence included in the Book (Qur'an) and the authentic Sunnah reported from the Messenger of Allah (peace be upon him), the Ijma` (consensus of scholars), and the other sources of legal evidence such as Qiyas (analogy) and presumption of continuity unless otherwise proven. As for a learner who is not qualified to examine the evidence and deduce judgments, he is required to delve into the books of well versed scholars to benefit from their knowledge. The most important of such books are Tafsir (exegesis of the meanings of the Qur'an) by Ibn Jarir Al-Tabary, Tafsir of Ibn Kathir, Tafsir of Al-Qurtuby, jurisprudential commentary of Ibn Al-`Araby, Fath Al-Bari, a commentary on Sahih Al-Bukhari by Ibn Hajar, the commentary of Al-Nawawy on Sahih Muslim, `Ardat Al-Ahwadhy, a commentary on Sunan of Al-Tirmidhy. A learner may also refer to the key sources of Hanafi Jurisprudence like Fath-ul-Qadir, the key sources of Shafi`i Jurisprudence like Al-Majmu`, a commentary on al-Muhazab of al-Shirazi by Al-Nawawy, the key sources of the Maliki Jurisprudence like Al-Kafi by Ibn `Abdul-Bar and Al-Muqademat by Ibn Rushd, the grandfather, and Bidayet Al-Mujtahid by Ibn Rushd, the grandson, (Part No. 12; Page No. 121) and the key source of Hanbaly Jurisprudence like the books of Al-Mughny, Al-Kafy, and `Umdat al-Fiqh by Ibn Qudamah, and Zad Al-Ma`ad by Ibn Al-Qayyim. As for books on creed, you may refer to Sharh Al-Tahawiyya by Ibn Abu Al-`Izz, Al-`Aqida Al-wasityya by shaykh-ul-Islam Ibn Taymiyyah, Mukhtasar Al-Sawa`ek Al-Mursalah by Ibn Al-Qayyim and Fath Al-Majid sharh Kitab Al-Tawhid by shaykh `Abdul-Rahman ibn Hasan. You should also seek the advice of the scholars you trust concerning the relevant books you may read and you should ask them about matters you do not fully understand. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
Member Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
https://www.alifta.gov.sa/En/IftaContents/PermanentCommitee/Pages/FatawaDetails.aspx?cultStr=en&View=Page&PageID=4353&PageNo=1&BookID=7
Shaykh al-Albaanee: Recommends Books For A Young Person That Is Starting Out In His Islaamic StudiesQuestion: What are the books you recommend a young person that is starting out in his Islaamic studies to read?Answer: If he is a novice, then from the books of Fiqh, we advise him to read ” Fiqh As-Sunnah” of Sayyid Saabiq, while seeking assistance from some of its references, such as ” Subul-us-Salaam” (of Imaam As-Sana’aanee, rahimahullaah). And if he looks into ” Tamaam-ul-Mannah” (of Al-Albaanee) then that will be stronger for him. And I advise him to read ” Ar-Rawdat-un-Nadiyyah” (of Sideeq Hasan Khaan).As for the subject of Tafseer, then he should habitually read from the book ” Tafseer Al-Qur’aan-ul-’Adheem” of Ibn Katheer – even though it is somewhat long – for it is the most authentic from the books of Tafseer today.Then, on the subject of religious exhortation and heart-softening narrations, he should read the book “Riyaad-us-Saaliheen” of Imaam An-Nawawee.Then, with regard to the books related to Creed, I advise him to read the book ” Sharh Al-’Aqeedat-ut-Tahaawiyyah” of Ibn Abee Al-’Izz Al-Hanafee. And he should seek assistance, also, from my comments and explanations to it.Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and righteousness. And we do not purify anyone over Allaah.Shaykh al-Albaanee (may Allaah have mercy on him)[Al-Asaalah, Issue #5]https://www.alalbani.info/alalbany_eng_029.php
Sheikh Aman al Jamee https://www.youtube.com/watch?v=N0JoVi9Uy8Q

We often see shias claiming they don’t believe in tahreef. Why so? Do our scholars lie? Or is it only for specific shia groups?
summary: No, they either use taqiyah (lying that is encouraged & rewarded by Allah) or aren’t well informed about their aqeedah. The problem with tahreef is that you can’t authenticate hadeeth narrations, as in Shias can no longer prove a narration is weak or strong by checking whether it goes against the Quran
A person cannot be a true Twelver Shi’ah except if he believes that the Quran is Muharaf! [1]
While this might seem strange, what follows is even stranger. Ahl Al-Sunnah transmitted the Quran from the Prophet [May Blessings of Allah and Peace be upon him and his household] through Tawatur [2] and a multitude of widespread authentic chains. These Mushafs that are printed today, and people all over the world read from, are from one of these four narrations:

1. The narration of Hafs from ‘Asim, and this is widespread in the Arabian Gulf, Egypt, Shaam, Iraq, and Yemen.
2. The second is the narration of Warsh from Nafi’, and this is common in Morocco and Algeria.
3. The third narration is that of Qalon from Nafi’, and it is widespread in Libya.
4. The fourth is the narration of Al-Duwri from Abi ‘Amr, and this is common in Chad and the South of Sudan.

In addition to these there are other narrations which are not that common among people, but are being taught in institutes and Universities.
So ask [May Allah bless you, benefit you, and make you a benefit for others] … ask their scholars: Where is the Quran of Aal Al-Bayt? Where is the Mushaf which the Imams narrate and transmit from each other?
Where is the chain of: Al-‘Askari from the way of Al-Hadi from Al- Jawad from Al-Ridaa form Al-Kazim from Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien (the grandson of the Prophet) or Al-Hasan (the grandson of the Prophet) from Ali [May Allah be pleased with them all]?
Did the students of these Imams narrate everything from them except the Quran?!!
Are the scholars of the Shi’ah capable of producing a chain of the Quran up to the Messenger [May Blessings of Allah and Peace be upon him and his household] without relying on or referring back to the chains of Ahl Al-Sunnah?!! I am definite that they are incapable of producing such a thing, so go back to them and check if they can correct me. What I think they will say to you, though, is: there is a narration, and it is the narration of Hamza Al-Zayaat from the way of Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien from Ali.
This should raise another important question: Why is this being narrated by Hamza Al-Zayaat [3] from Al-Sadiq [4], and not by Al-Kazim [from Al-Sadiq]? And why isn’t Al-Kazim’s son: Al-Rida narrating this from him? And why isn’t Al-Jawad narrating it from Al-Rida … this is a very important point to pay attention to.
Then I add to this another question to the Shi’ah: Where are your chains today to Hamza Al-Zayaat? And where is the recitation of Hamza Al-Zayaat being recited today?
All the countries that the Shi’ah recite Quran in today follow: the narration of Hafs from ‘Asim, the narration of Warsh from Nafi’, the narration of Qalon from Nafi’, or the narration of Al-Duwri from Abi ‘Amr. Where is the narration of Hamza? I do not know of a Mushaf that is printed upon the narration of Hamza on this day.
If the Companions were Apostates, especially the famous ones from among them, and they were the ones that transmitted the Quran: How can a Shi’ah trust the narration of those who he believe are Apostates? This Quran that is between our hands today, is from the narration of those companions of the Prophet [May Blessings of Allah and Peace be upon him and his household], and it is the one narrated by Hafs from the way of ‘Asim from Abi ‘Abdulrahman Al-Salami from ‘Uthman and Ali and Ubi and Zayd.
Where is the chain of the Shi’ah to Hafs or to Warsh or to Qalon or to Al-Duwri?
After answering these questions you would understand why we said that you will not be a shi’ah except if you say that the Quran had been subject to Tahreef.
We add to this, that some Shi’a scholars, such as Ni’mat-u-Allah Al- Jazai’ri [5], Al-Nuri Al-Tabrasi [6] , and others proclaimed that Mutawatir narrations were transmitted from the infallible Imams stating that the Quran is Muharaf, yet you do not find even one narration from the Imams clearly stating that the Quran is free from any such Tahreef. The first to say that [the Quran is] free from Tahreef from their earlier scholars are four, they are: Al-Tabrasi Abu Ali[7], Al-Tusi[8] , Al-Murtada [9], and Al-Saduq [10]. As for Al-Mufeed [11] he has two sayings in this matter.
It follows, that all those who claim to follow the Twelve Imams should also say [as their Imams are reported to have said] that the Quran has been subject to Tahreef, since the narrations that came from the way of the Imams attested to such a thing. As for those who don’t wish to follow the Imams and choose to follow someone else, like Al-Tusi, Al-Murtada, Al-Saduq, and Al-Tabrasi then that is their matter.
For that reason you will find that the scholars of Ahl Al-Sunnah are strict in this matter, and say that whoever says that the Quran is Muharaf is a Kaffir, and they clearly declare such a thing based on what Allah the Exalted said: {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian}Hijr 15:9 . The scholars of the Shi’ah, on the other hand, do not say that, rather they just say that he who says such a thing is just mistaken.
Many times we hear of a narration called “Hadith Al-Thaqalayn”, and the Thaqalayn as is known are: The Book of Allah, and Aal Al- Bayt. This tradition, which came in the Shiah books, state that the Quran is the Major [Thiql], and Aal Al-Bayt is the minor Thiql. So after this we say:
Don’t all the scholars of the Shi’ah with no exception, say that the killers of Al-Husien [May Allah be pleased with him] are Apostates, since Al-Husien [May Allah be pleased with him] is a member of the minor Thiql, thus his killers are Apostates due to their attack on a member of the minor Thiql, based on this tradition. Yet they do not accuse any of those who attack the major Thiql, the Quran, of any of that?!
For that reason a huge number … yes a huge number … from the big Shi’ah scholars said that the Quran is Muharaf. So do you accept these [scholars] as the symbols and heads of the Mazhab you are attributed to? [These are the scholars] whom you ask Allah to bestow his Mercy on, and whom you highly praise the knowledge and books they left behind. Do you know, May Allah Bless you, that Husien Al-Nuri Al- Tabrasi 13 said that the Noble Quran has ridiculous, silly verses (I ask refuge in Allah for me and you from such Apostasy)!
I ask you: Is he after saying that a Muslim?! What he said can be found in his evil book: “Fasl Al-Khitab Fee Ithbaat Tahreef Kitab Rab Al-Arbab” .
Go ask Shia scholars, ask them about the status of that man among the scholars of the Twelver Shiahs.
If we do not stand up to defend the Quran, and we do not show animosity towards those who disrespect it, and do not free ourselves from those who attack it, then By Allah how can our Islam remain correct. Push Shia scholars, May Allah bless you, to declare all those who slander and attack the Quran as non Muslims, in the same way as they openly declare the Apostasy of the Nawasib [12] [May Allah curse them], even though the Nawasib showed animosity to humans i.e. the household of the Prophet. Why then don’t the Shiah scholars also declare as Apostates and curse those who show animosity or attack the Book of Allah the Exalted.
As for us Ahl Al-Sunnah, we Praise Allah, who has guided us to the path where we do not distinguish between those who attack the Book of Allah, or the Household of the Messenger, or his Companions. We have one Manhaj in defending all that which is revered in this Religion. We show animosity and free ourselves from all those who attack the Book of Allah, rather we declare him as an Apostate, and we hate and free ourselves from all those who slander and attack the household of the Messenger [Blessings and Peace of Allah be upon him and his household] or the companions of our Prophet [Blessings of Allah and Peace upon him].
Shias will usually tell you about the burning, the goat & ibn umar like atheists do: www.twelvershia.net/2015/11/25/defense-sunni-view-quran/
You do realise the Qur'an is an oral tradition, don't you. If you can't accept this then I am afraid you have to become Sunni because the earliest traditions are Sunni.
The earliest Hadith books are Sunni. The earliest Fiqh books are Sunni. The earliest 'Aqidah books are Sunni. The earliest Sirah books are Sunni. These were written several hundred years before Shiite books were written. Study and read the earliest books, and you will gain a good understanding.
Shias might attempt to steal the chains in the Sunni books and attribute them to themselves, which is pathetic and shows the weakness of their way. `Asim bin abi al-Nujoud, Hafs bin Sulayman and Hamzah al-Zayyat are all great Imams of Ahlul-Sunnah, the Twelvers cannot prove that they were Rafidhi imami Shia neither through their books or ours. If they were to prove that they were Shia, the Shia of the time were Sunni in their worship, and even if they try their best to prove that they were Rafidhah, then even the Imamiyyah at the time had different sects all of them enemies who make Takfeer on each-other.
By consensus`Asim and Hafs are two great Imams of Qira’at. The weakness attributed to Hafs is in regards to his skills as narrator, and the accusation of him being a liar is a baseless exaggeration. And if true still doesn’t strengthen Shia’s view.
The rules for the authentication of a narrator in a Hadithi chain are different than the rules for the authentication of a Qur’ani recitation.
1 Tahreef is the belief that the Quran has been subject to alteration after the Death of Prophet Muhammad [Blessings and Peace be upon him], and that the Quran that we have today is not the same as the one left to us by him [Blessings and Peace be upon him]. Such a belief would place one outside the fold of Islam according to the Scholars of Ahl Al-Sunnah wa Al-Jama’ah.
2 Tawatur or Mutawatir is a narration reported by a significant number of narrators at each level of the chain of narration, in such a way that it becomes beyond possibility that these narrators could have conspired to forge such narration. It is of the highest level of authenticity, and the highest level of Tawatur is that of the Quran.
3 Hamza Al-Zayaat (80 H to 156/8 H): He is Hamza b. Habib b. ‘Imarah Al-Zayat Al-Kufi. He is one of the scholars of his time in the Qiraat. He was known for his worship and piety. He took the Quran from: Sulaiman Al-A’mash, Humraan b. A’yan, Ja’far b. Muhammad Al-Sadiq, Abu Ishaq Al-Subai’y, and many others.
4 Original source did not mention Al-Sadiq, however according to books of Qiraat Al-Sadiq was one of those Hamza Al-Zayaat took the Quran from not Al-Baqir (Refer to Ghayat Al-Nihaya). The next paragraph was modified accordingly.
55 Ni’mat Allah Al-Jazaeri (1050 H – 1112 H): is a highly praised Shi’ah scholar. From his scholars are Muhammad Baqir Al-Majlisi (known as Al-‘Alamah Al-Majlisi) and Muhammad Mohsen (known as Al-Fayd Al-Kashani), as well as many others. He was praised by a number of Shia scholars including Al-Majlisi in the Ijazah he gave him, Al-Hur Al-‘Amili, Yusuf Al-Bahrani, as well as others. Refer to what he said about Tahreef Al-Quran in his book: Al-Anwaar Al-Nu’maniyah
6 Husien Al-Nuri Al-Tabrasi (1254 H – 1320 H): He was praised by the Shia Shaykh Aaqa Al- Tahrani who said of him: “… One of the greatest scholars of the Shia, and one of the grandest men of Islam in this century”. Also Al-Sayid Mohsen Al-Ameen said of him: “He was a noble scholar, a Muhadith, with great knowledge in both the Science of Hadith and Narrators … He was the most unique scholars of his time when it comes to knowledge of narrations and traditions …”. He is the author of the book: Fasl Al-Khitaab fee Ithbaat tahreef Kitab Rab Al-Arbab. 7 Al-Fadl b. Al-Hasan Al-Tabrasi (460 H – 548 H): The author of Majma’ Al-Bayan fee Tafseer Al- Quran.
8 Muhammad b. Al-Hasan Al-Tusi (385 H – 460 H): Known as Shaykh Al-Taefah. 9 Ali b. Al-Husien known as Al-Sayid Al-Murtada (355 H – 436 H). 10 Abu Ja’far Muhammad b. Ali b. Musa b. Babawayh Al-Qumi (305 H – 381 H): known as Al- Shaykh Al-Saduq.
11 Muhammad b. Muhammad b. Al-Nu’man (336 H – 413 H): Abu Abdullah Al-Mufeed.
12 Who are the Naasibis and what is the ruling on them? http://www.islamqa.com/en/ref/43322/

We often see shias claiming they don’t believe in tahreef. Why so? Do our scholars lie? Or is it only for specific shia groups?
summary: No, they either use taqiyah (lying that is encouraged & rewarded by Allah) or aren’t well informed about their aqeedah. The problem with tahreef is that you can’t authenticate hadeeth narrations, as in Shias can no longer prove a narration is weak or strong by checking whether it goes against the Quran
A person cannot be a true Twelver Shi’ah except if he believes that the Quran is Muharaf! [1]
While this might seem strange, what follows is even stranger. Ahl Al-Sunnah transmitted the Quran from the Prophet [May Blessings of Allah and Peace be upon him and his household] through Tawatur [2] and a multitude of widespread authentic chains. These Mushafs that are printed today, and people all over the world read from, are from one of these four narrations:

1. The narration of Hafs from ‘Asim, and this is widespread in the Arabian Gulf, Egypt, Shaam, Iraq, and Yemen.
2. The second is the narration of Warsh from Nafi’, and this is common in Morocco and Algeria.
3. The third narration is that of Qalon from Nafi’, and it is widespread in Libya.
4. The fourth is the narration of Al-Duwri from Abi ‘Amr, and this is common in Chad and the South of Sudan.

In addition to these there are other narrations which are not that common among people, but are being taught in institutes and Universities.
So ask [May Allah bless you, benefit you, and make you a benefit for others] … ask their scholars: Where is the Quran of Aal Al-Bayt? Where is the Mushaf which the Imams narrate and transmit from each other?
Where is the chain of: Al-‘Askari from the way of Al-Hadi from Al- Jawad from Al-Ridaa form Al-Kazim from Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien (the grandson of the Prophet) or Al-Hasan (the grandson of the Prophet) from Ali [May Allah be pleased with them all]?
Did the students of these Imams narrate everything from them except the Quran?!!
Are the scholars of the Shi’ah capable of producing a chain of the Quran up to the Messenger [May Blessings of Allah and Peace be upon him and his household] without relying on or referring back to the chains of Ahl Al-Sunnah?!! I am definite that they are incapable of producing such a thing, so go back to them and check if they can correct me. What I think they will say to you, though, is: there is a narration, and it is the narration of Hamza Al-Zayaat from the way of Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien from Ali.
This should raise another important question: Why is this being narrated by Hamza Al-Zayaat [3] from Al-Sadiq [4], and not by Al-Kazim [from Al-Sadiq]? And why isn’t Al-Kazim’s son: Al-Rida narrating this from him? And why isn’t Al-Jawad narrating it from Al-Rida … this is a very important point to pay attention to.
Then I add to this another question to the Shi’ah: Where are your chains today to Hamza Al-Zayaat? And where is the recitation of Hamza Al-Zayaat being recited today?
All the countries that the Shi’ah recite Quran in today follow: the narration of Hafs from ‘Asim, the narration of Warsh from Nafi’, the narration of Qalon from Nafi’, or the narration of Al-Duwri from Abi ‘Amr. Where is the narration of Hamza? I do not know of a Mushaf that is printed upon the narration of Hamza on this day.
If the Companions were Apostates, especially the famous ones from among them, and they were the ones that transmitted the Quran: How can a Shi’ah trust the narration of those who he believe are Apostates? This Quran that is between our hands today, is from the narration of those companions of the Prophet [May Blessings of Allah and Peace be upon him and his household], and it is the one narrated by Hafs from the way of ‘Asim from Abi ‘Abdulrahman Al-Salami from ‘Uthman and Ali and Ubi and Zayd.
Where is the chain of the Shi’ah to Hafs or to Warsh or to Qalon or to Al-Duwri?
After answering these questions you would understand why we said that you will not be a shi’ah except if you say that the Quran had been subject to Tahreef.
We add to this, that some Shi’a scholars, such as Ni’mat-u-Allah Al- Jazai’ri [5], Al-Nuri Al-Tabrasi [6] , and others proclaimed that Mutawatir narrations were transmitted from the infallible Imams stating that the Quran is Muharaf, yet you do not find even one narration from the Imams clearly stating that the Quran is free from any such Tahreef. The first to say that [the Quran is] free from Tahreef from their earlier scholars are four, they are: Al-Tabrasi Abu Ali[7], Al-Tusi[8] , Al-Murtada [9], and Al-Saduq [10]. As for Al-Mufeed [11] he has two sayings in this matter.
It follows, that all those who claim to follow the Twelve Imams should also say [as their Imams are reported to have said] that the Quran has been subject to Tahreef, since the narrations that came from the way of the Imams attested to such a thing. As for those who don’t wish to follow the Imams and choose to follow someone else, like Al-Tusi, Al-Murtada, Al-Saduq, and Al-Tabrasi then that is their matter.
For that reason you will find that the scholars of Ahl Al-Sunnah are strict in this matter, and say that whoever says that the Quran is Muharaf is a Kaffir, and they clearly declare such a thing based on what Allah the Exalted said: {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian}Hijr 15:9 . The scholars of the Shi’ah, on the other hand, do not say that, rather they just say that he who says such a thing is just mistaken.
Many times we hear of a narration called “Hadith Al-Thaqalayn”, and the Thaqalayn as is known are: The Book of Allah, and Aal Al- Bayt. This tradition, which came in the Shiah books, state that the Quran is the Major [Thiql], and Aal Al-Bayt is the minor Thiql. So after this we say:
Don’t all the scholars of the Shi’ah with no exception, say that the killers of Al-Husien [May Allah be pleased with him] are Apostates, since Al-Husien [May Allah be pleased with him] is a member of the minor Thiql, thus his killers are Apostates due to their attack on a member of the minor Thiql, based on this tradition. Yet they do not accuse any of those who attack the major Thiql, the Quran, of any of that?!
For that reason a huge number … yes a huge number … from the big Shi’ah scholars said that the Quran is Muharaf. So do you accept these [scholars] as the symbols and heads of the Mazhab you are attributed to? [These are the scholars] whom you ask Allah to bestow his Mercy on, and whom you highly praise the knowledge and books they left behind. Do you know, May Allah Bless you, that Husien Al-Nuri Al- Tabrasi 13 said that the Noble Quran has ridiculous, silly verses (I ask refuge in Allah for me and you from such Apostasy)!
I ask you: Is he after saying that a Muslim?! What he said can be found in his evil book: “Fasl Al-Khitab Fee Ithbaat Tahreef Kitab Rab Al-Arbab” .
Go ask Shia scholars, ask them about the status of that man among the scholars of the Twelver Shiahs.
If we do not stand up to defend the Quran, and we do not show animosity towards those who disrespect it, and do not free ourselves from those who attack it, then By Allah how can our Islam remain correct. Push Shia scholars, May Allah bless you, to declare all those who slander and attack the Quran as non Muslims, in the same way as they openly declare the Apostasy of the Nawasib [12] [May Allah curse them], even though the Nawasib showed animosity to humans i.e. the household of the Prophet. Why then don’t the Shiah scholars also declare as Apostates and curse those who show animosity or attack the Book of Allah the Exalted.
As for us Ahl Al-Sunnah, we Praise Allah, who has guided us to the path where we do not distinguish between those who attack the Book of Allah, or the Household of the Messenger, or his Companions. We have one Manhaj in defending all that which is revered in this Religion. We show animosity and free ourselves from all those who attack the Book of Allah, rather we declare him as an Apostate, and we hate and free ourselves from all those who slander and attack the household of the Messenger [Blessings and Peace of Allah be upon him and his household] or the companions of our Prophet [Blessings of Allah and Peace upon him].
Shias will usually tell you about the goat & ibn umar like atheists do: www.twelvershia.net/2015/11/25/defense-sunni-view-quran/
reply: You do realise the Qur'an is an oral tradition, don't you. If you can't accept this then I am afraid you have to become Sunni because the earliest traditions are Sunni.
The earliest Hadith books are Sunni. The earliest Fiqh books are Sunni. The earliest 'Aqidah books are Sunni. The earliest Sirah books are Sunni. These were written several hundred years before Shiite books were written. Study and read the earliest books, and you will gain a good understanding.
Shias might attempt to steal the chains in the Sunni books and attribute them to themselves, which is pathetic and shows the weakness of their way. `Asim bin abi al-Nujoud, Hafs bin Sulayman and Hamzah al-Zayyat are all great Imams of Ahlul-Sunnah, the Twelvers cannot prove that they were Rafidhi imami Shia neither through their books or ours. If they were to prove that they were Shia, the Shia of the time were Sunni in their worship, and even if they try their best to prove that they were Rafidhah, then even the Imamiyyah at the time had different sects all of them enemies who make Takfeer on each-other.
By consensus`Asim and Hafs are two great Imams of Qira’at. The weakness attributed to Hafs is in regards to his skills as narrator, and the accusation of him being a liar is a baseless exaggeration. And if true still doesn’t strengthen Shia’s view.
The rules for the authentication of a narrator in a Hadithi chain are different than the rules for the authentication of a Qur’ani recitation.
1 Tahreef is the belief that the Quran has been subject to alteration after the Death of Prophet Muhammad [Blessings and Peace be upon him], and that the Quran that we have today is not the same as the one left to us by him [Blessings and Peace be upon him]. Such a belief would place one outside the fold of Islam according to the Scholars of Ahl Al-Sunnah wa Al-Jama’ah.
2 Tawatur or Mutawatir is a narration reported by a significant number of narrators at each level of the chain of narration, in such a way that it becomes beyond possibility that these narrators could have conspired to forge such narration. It is of the highest level of authenticity, and the highest level of Tawatur is that of the Quran.
3 Hamza Al-Zayaat (80 H to 156/8 H): He is Hamza b. Habib b. ‘Imarah Al-Zayat Al-Kufi. He is one of the scholars of his time in the Qiraat. He was known for his worship and piety. He took the Quran from: Sulaiman Al-A’mash, Humraan b. A’yan, Ja’far b. Muhammad Al-Sadiq, Abu Ishaq Al-Subai’y, and many others.
4 Original source did not mention Al-Sadiq, however according to books of Qiraat Al-Sadiq was one of those Hamza Al-Zayaat took the Quran from not Al-Baqir (Refer to Ghayat Al-Nihaya). The next paragraph was modified accordingly.
55 Ni’mat Allah Al-Jazaeri (1050 H – 1112 H): is a highly praised Shi’ah scholar. From his scholars are Muhammad Baqir Al-Majlisi (known as Al-‘Alamah Al-Majlisi) and Muhammad Mohsen (known as Al-Fayd Al-Kashani), as well as many others. He was praised by a number of Shia scholars including Al-Majlisi in the Ijazah he gave him, Al-Hur Al-‘Amili, Yusuf Al-Bahrani, as well as others. Refer to what he said about Tahreef Al-Quran in his book: Al-Anwaar Al-Nu’maniyah
6 Husien Al-Nuri Al-Tabrasi (1254 H – 1320 H): He was praised by the Shia Shaykh Aaqa Al- Tahrani who said of him: “… One of the greatest scholars of the Shia, and one of the grandest men of Islam in this century”. Also Al-Sayid Mohsen Al-Ameen said of him: “He was a noble scholar, a Muhadith, with great knowledge in both the Science of Hadith and Narrators … He was the most unique scholars of his time when it comes to knowledge of narrations and traditions …”. He is the author of the book: Fasl Al-Khitaab fee Ithbaat tahreef Kitab Rab Al-Arbab. 7 Al-Fadl b. Al-Hasan Al-Tabrasi (460 H – 548 H): The author of Majma’ Al-Bayan fee Tafseer Al- Quran.
8 Muhammad b. Al-Hasan Al-Tusi (385 H – 460 H): Known as Shaykh Al-Taefah. 9 Ali b. Al-Husien known as Al-Sayid Al-Murtada (355 H – 436 H). 10 Abu Ja’far Muhammad b. Ali b. Musa b. Babawayh Al-Qumi (305 H – 381 H): known as Al- Shaykh Al-Saduq.
11 Muhammad b. Muhammad b. Al-Nu’man (336 H – 413 H): Abu Abdullah Al-Mufeed.
12 Who are the Naasibis and what is the ruling on them? http://www.islamqa.com/en/ref/43322/

We often see shias claiming they don’t believe in tahreef. Why so? Do our scholars lie? Or is it only for specific shia groups?
summary: No, they either use taqiyah (lying that is encouraged & rewarded by Allah) or aren’t well informed about their aqeedah. The problem with tahreef is that you can’t authenticate hadeeth narrations, as in Shias can no longer prove a narration is weak or strong by checking whether it goes against the Quran
A person cannot be a true Twelver Shi’ah except if he believes that the Quran is Muharaf! [1]
While this might seem strange, what follows is even stranger. Ahl Al-Sunnah transmitted the Quran from the Prophet [May Blessings of Allah and Peace be upon him and his household] through Tawatur [2] and a multitude of widespread authentic chains. These Mushafs that are printed today, and people all over the world read from, are from one of these four narrations:

1. The narration of Hafs from ‘Asim, and this is widespread in the Arabian Gulf, Egypt, Shaam, Iraq, and Yemen.
2. The second is the narration of Warsh from Nafi’, and this is common in Morocco and Algeria.
3. The third narration is that of Qalon from Nafi’, and it is widespread in Libya.
4. The fourth is the narration of Al-Duwri from Abi ‘Amr, and this is common in Chad and the South of Sudan.

In addition to these there are other narrations which are not that common among people, but are being taught in institutes and Universities.
So ask [May Allah bless you, benefit you, and make you a benefit for others] … ask their scholars: Where is the Quran of Aal Al-Bayt? Where is the Mushaf which the Imams narrate and transmit from each other?
Where is the chain of: Al-‘Askari from the way of Al-Hadi from Al- Jawad from Al-Ridaa form Al-Kazim from Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien (the grandson of the Prophet) or Al-Hasan (the grandson of the Prophet) from Ali [May Allah be pleased with them all]?
Did the students of these Imams narrate everything from them except the Quran?!!
Are the scholars of the Shi’ah capable of producing a chain of the Quran up to the Messenger [May Blessings of Allah and Peace be upon him and his household] without relying on or referring back to the chains of Ahl Al-Sunnah?!! I am definite that they are incapable of producing such a thing, so go back to them and check if they can correct me. What I think they will say to you, though, is: there is a narration, and it is the narration of Hamza Al-Zayaat from the way of Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien from Ali.
This should raise another important question: Why is this being narrated by Hamza Al-Zayaat [3] from Al-Sadiq [4], and not by Al-Kazim [from Al-Sadiq]? And why isn’t Al-Kazim’s son: Al-Rida narrating this from him? And why isn’t Al-Jawad narrating it from Al-Rida … this is a very important point to pay attention to.
Then I add to this another question to the Shi’ah: Where are your chains today to Hamza Al-Zayaat? And where is the recitation of Hamza Al-Zayaat being recited today?
All the countries that the Shi’ah recite Quran in today follow: the narration of Hafs from ‘Asim, the narration of Warsh from Nafi’, the narration of Qalon from Nafi’, or the narration of Al-Duwri from Abi ‘Amr. Where is the narration of Hamza? I do not know of a Mushaf that is printed upon the narration of Hamza on this day.
If the Companions were Apostates, especially the famous ones from among them, and they were the ones that transmitted the Quran: How can a Shi’ah trust the narration of those who he believe are Apostates? This Quran that is between our hands today, is from the narration of those companions of the Prophet [May Blessings of Allah and Peace be upon him and his household], and it is the one narrated by Hafs from the way of ‘Asim from Abi ‘Abdulrahman Al-Salami from ‘Uthman and Ali and Ubi and Zayd.
Where is the chain of the Shi’ah to Hafs or to Warsh or to Qalon or to Al-Duwri?
After answering these questions you would understand why we said that you will not be a shi’ah except if you say that the Quran had been subject to Tahreef.
We add to this, that some Shi’a scholars, such as Ni’mat-u-Allah Al- Jazai’ri [5], Al-Nuri Al-Tabrasi [6] , and others proclaimed that Mutawatir narrations were transmitted from the infallible Imams stating that the Quran is Muharaf, yet you do not find even one narration from the Imams clearly stating that the Quran is free from any such Tahreef. The first to say that [the Quran is] free from Tahreef from their earlier scholars are four, they are: Al-Tabrasi Abu Ali[7], Al-Tusi[8] , Al-Murtada [9], and Al-Saduq [10]. As for Al-Mufeed [11] he has two sayings in this matter.
It follows, that all those who claim to follow the Twelve Imams should also say [as their Imams are reported to have said] that the Quran has been subject to Tahreef, since the narrations that came from the way of the Imams attested to such a thing. As for those who don’t wish to follow the Imams and choose to follow someone else, like Al-Tusi, Al-Murtada, Al-Saduq, and Al-Tabrasi then that is their matter.
For that reason you will find that the scholars of Ahl Al-Sunnah are strict in this matter, and say that whoever says that the Quran is Muharaf is a Kaffir, and they clearly declare such a thing based on what Allah the Exalted said: {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian}Hijr 15:9 . The scholars of the Shi’ah, on the other hand, do not say that, rather they just say that he who says such a thing is just mistaken.
Many times we hear of a narration called “Hadith Al-Thaqalayn”, and the Thaqalayn as is known are: The Book of Allah, and Aal Al- Bayt. This tradition, which came in the Shiah books, state that the Quran is the Major [Thiql], and Aal Al-Bayt is the minor Thiql. So after this we say:
Don’t all the scholars of the Shi’ah with no exception, say that the killers of Al-Husien [May Allah be pleased with him] are Apostates, since Al-Husien [May Allah be pleased with him] is a member of the minor Thiql, thus his killers are Apostates due to their attack on a member of the minor Thiql, based on this tradition. Yet they do not accuse any of those who attack the major Thiql, the Quran, of any of that?!
For that reason a huge number … yes a huge number … from the big Shi’ah scholars said that the Quran is Muharaf. So do you accept these [scholars] as the symbols and heads of the Mazhab you are attributed to? [These are the scholars] whom you ask Allah to bestow his Mercy on, and whom you highly praise the knowledge and books they left behind. Do you know, May Allah Bless you, that Husien Al-Nuri Al- Tabrasi 13 said that the Noble Quran has ridiculous, silly verses (I ask refuge in Allah for me and you from such Apostasy)!
I ask you: Is he after saying that a Muslim?! What he said can be found in his evil book: “Fasl Al-Khitab Fee Ithbaat Tahreef Kitab Rab Al-Arbab” .
Go ask Shia scholars, ask them about the status of that man among the scholars of the Twelver Shiahs.
If we do not stand up to defend the Quran, and we do not show animosity towards those who disrespect it, and do not free ourselves from those who attack it, then By Allah how can our Islam remain correct. Push Shia scholars, May Allah bless you, to declare all those who slander and attack the Quran as non Muslims, in the same way as they openly declare the Apostasy of the Nawasib [12] [May Allah curse them], even though the Nawasib showed animosity to humans i.e. the household of the Prophet. Why then don’t the Shiah scholars also declare as Apostates and curse those who show animosity or attack the Book of Allah the Exalted.
As for us Ahl Al-Sunnah, we Praise Allah, who has guided us to the path where we do not distinguish between those who attack the Book of Allah, or the Household of the Messenger, or his Companions. We have one Manhaj in defending all that which is revered in this Religion. We show animosity and free ourselves from all those who attack the Book of Allah, rather we declare him as an Apostate, and we hate and free ourselves from all those who slander and attack the household of the Messenger [Blessings and Peace of Allah be upon him and his household] or the companions of our Prophet [Blessings of Allah and Peace upon him].
Shias will usually tell you about the burning, the goat & ibn umar like atheists do: www.twelvershia.net/2015/11/25/defense-sunni-view-quran/
You do realise the Qur'an is an oral tradition, don't you. If you can't accept this then I am afraid you have to become Sunni because the earliest traditions are Sunni.
The earliest Hadith books are Sunni. The earliest Fiqh books are Sunni. The earliest 'Aqidah books are Sunni. The earliest Sirah books are Sunni. These were written several hundred years before Shiite books were written. Study and read the earliest books, and you will gain a good understanding.
Shias might attempt to steal the chains in the Sunni books and attribute them to themselves, which is pathetic and shows the weakness of their way. `Asim bin abi al-Nujoud, Hafs bin Sulayman and Hamzah al-Zayyat are all great Imams of Ahlul-Sunnah, the Twelvers cannot prove that they were Rafidhi imami Shia neither through their books or ours. If they were to prove that they were Shia, the Shia of the time were Sunni in their worship, and even if they try their best to prove that they were Rafidhah, then even the Imamiyyah at the time had different sects all of them enemies who make Takfeer on each-other.
By consensus`Asim and Hafs are two great Imams of Qira’at. The weakness attributed to Hafs is in regards to his skills as narrator, and the accusation of him being a liar is a baseless exaggeration. And if true still doesn’t strengthen Shia’s view.
The rules for the authentication of a narrator in a Hadithi chain are different than the rules for the authentication of a Qur’ani recitation.
1 Tahreef is the belief that the Quran has been subject to alteration after the Death of Prophet Muhammad [Blessings and Peace be upon him], and that the Quran that we have today is not the same as the one left to us by him [Blessings and Peace be upon him]. Such a belief would place one outside the fold of Islam according to the Scholars of Ahl Al-Sunnah wa Al-Jama’ah.
2 Tawatur or Mutawatir is a narration reported by a significant number of narrators at each level of the chain of narration, in such a way that it becomes beyond possibility that these narrators could have conspired to forge such narration. It is of the highest level of authenticity, and the highest level of Tawatur is that of the Quran.
3 Hamza Al-Zayaat (80 H to 156/8 H): He is Hamza b. Habib b. ‘Imarah Al-Zayat Al-Kufi. He is one of the scholars of his time in the Qiraat. He was known for his worship and piety. He took the Quran from: Sulaiman Al-A’mash, Humraan b. A’yan, Ja’far b. Muhammad Al-Sadiq, Abu Ishaq Al-Subai’y, and many others.
4 Original source did not mention Al-Sadiq, however according to books of Qiraat Al-Sadiq was one of those Hamza Al-Zayaat took the Quran from not Al-Baqir (Refer to Ghayat Al-Nihaya). The next paragraph was modified accordingly.
55 Ni’mat Allah Al-Jazaeri (1050 H – 1112 H): is a highly praised Shi’ah scholar. From his scholars are Muhammad Baqir Al-Majlisi (known as Al-‘Alamah Al-Majlisi) and Muhammad Mohsen (known as Al-Fayd Al-Kashani), as well as many others. He was praised by a number of Shia scholars including Al-Majlisi in the Ijazah he gave him, Al-Hur Al-‘Amili, Yusuf Al-Bahrani, as well as others. Refer to what he said about Tahreef Al-Quran in his book: Al-Anwaar Al-Nu’maniyah
6 Husien Al-Nuri Al-Tabrasi (1254 H – 1320 H): He was praised by the Shia Shaykh Aaqa Al- Tahrani who said of him: “… One of the greatest scholars of the Shia, and one of the grandest men of Islam in this century”. Also Al-Sayid Mohsen Al-Ameen said of him: “He was a noble scholar, a Muhadith, with great knowledge in both the Science of Hadith and Narrators … He was the most unique scholars of his time when it comes to knowledge of narrations and traditions …”. He is the author of the book: Fasl Al-Khitaab fee Ithbaat tahreef Kitab Rab Al-Arbab. 7 Al-Fadl b. Al-Hasan Al-Tabrasi (460 H – 548 H): The author of Majma’ Al-Bayan fee Tafseer Al- Quran.
8 Muhammad b. Al-Hasan Al-Tusi (385 H – 460 H): Known as Shaykh Al-Taefah. 9 Ali b. Al-Husien known as Al-Sayid Al-Murtada (355 H – 436 H). 10 Abu Ja’far Muhammad b. Ali b. Musa b. Babawayh Al-Qumi (305 H – 381 H): known as Al- Shaykh Al-Saduq.
11 Muhammad b. Muhammad b. Al-Nu’man (336 H – 413 H): Abu Abdullah Al-Mufeed.
12 Who are the Naasibis and what is the ruling on them? http://www.islamqa.com/en/ref/43322/

This Tafseer of Ayah 6:129 from the Noble Qur’an describes our state, Subhan’Allah. We have become like shadows watching helplessly as injustice after injustice is perpetuated on the Ummah, because we don’t have that level of belief, so the Kuffar and corrupt Oppressors have taken over.
Al-Fakhr Ar-Raazi wrote, "The verse indicates that if the subjects are wrongdoers, Allaah would empower a tyrant like them over them. Hence, if they wish to get rid of that oppressive ruler, they should stop being oppressive among themselves." [At-Tafseer Al-Kabeer 13/194]
We see this across the Ummah today. Allah sends us so many signs, but we don’t take heed. We don’t realize that if we are unjust in our daily lives, then we will face injustice. If we are corrupt in our dealings, then we will have to face corruption. We cannot be upset about what is happening to our brothers and sisters in Palestine, Sudan, or anywhere else is the world and not also reflect on the state of our Iman and community.
The Seerah of our Nabi’ SAW shows us that submission to Allah SWT is power and it is the only thing that can truly set us free from the tribal and nationalistic ties that bind our hands and the corrupt leaders that hold us back, Subhan’Allah.

We often see shias claiming they don’t believe in tahreef. Why so? Do our scholars lie? Or is it only for specific shia groups?
summary: No, they either use taqiyah (lying that is encouraged & rewarded by Allah) or aren’t well informed about their aqeedah.
A person cannot be a true Twelver Shi’ah except if he believes that the Quran is Muharaf! [1]
While this might seem strange, what follows is even stranger. Ahl Al-Sunnah transmitted the Quran from the Prophet [May Blessings of Allah and Peace be upon him and his household] through Tawatur [2] and a multitude of widespread authentic chains. These Mushafs that are printed today, and people all over the world read from, are from one of these four narrations:

1. The narration of Hafs from ‘Asim, and this is widespread in the Arabian Gulf, Egypt, Shaam, Iraq, and Yemen.
2. The second is the narration of Warsh from Nafi’, and this is common in Morocco and Algeria.
3. The third narration is that of Qalon from Nafi’, and it is widespread in Libya.
4. The fourth is the narration of Al-Duwri from Abi ‘Amr, and this is common in Chad and the South of Sudan.

In addition to these there are other narrations which are not that common among people, but are being taught in institutes and Universities.
So ask [May Allah bless you, benefit you, and make you a benefit for others] … ask their scholars: Where is the Quran of Aal Al-Bayt? Where is the Mushaf which the Imams narrate and transmit from each other?
Where is the chain of: Al-‘Askari from the way of Al-Hadi from Al- Jawad from Al-Ridaa form Al-Kazim from Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien (the grandson of the Prophet) or Al-Hasan (the grandson of the Prophet) from Ali [May Allah be pleased with them all]?
Did the students of these Imams narrate everything from them except the Quran?!!
Are the scholars of the Shi’ah capable of producing a chain of the Quran up to the Messenger [May Blessings of Allah and Peace be upon him and his household] without relying on or referring back to the chains of Ahl Al-Sunnah?!! I am definite that they are incapable of producing such a thing, so go back to them and check if they can correct me. What I think they will say to you, though, is: there is a narration, and it is the narration of Hamza Al-Zayaat from the way of Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien from Ali.
This should raise another important question: Why is this being narrated by Hamza Al-Zayaat [3] from Al-Sadiq [4], and not by Al-Kazim [from Al-Sadiq]? And why isn’t Al-Kazim’s son: Al-Rida narrating this from him? And why isn’t Al-Jawad narrating it from Al-Rida … this is a very important point to pay attention to.
Then I add to this another question to the Shi’ah: Where are your chains today to Hamza Al-Zayaat? And where is the recitation of Hamza Al-Zayaat being recited today?
All the countries that the Shi’ah recite Quran in today follow: the narration of Hafs from ‘Asim, the narration of Warsh from Nafi’, the narration of Qalon from Nafi’, or the narration of Al-Duwri from Abi ‘Amr. Where is the narration of Hamza? I do not know of a Mushaf that is printed upon the narration of Hamza on this day.
If the Companions were Apostates, especially the famous ones from among them, and they were the ones that transmitted the Quran: How can a Shi’ah trust the narration of those who he believe are Apostates? This Quran that is between our hands today, is from the narration of those companions of the Prophet [May Blessings of Allah and Peace be upon him and his household], and it is the one narrated by Hafs from the way of ‘Asim from Abi ‘Abdulrahman Al-Salami from ‘Uthman and Ali and Ubi and Zayd.
Where is the chain of the Shi’ah to Hafs or to Warsh or to Qalon or to Al-Duwri?
After answering these questions you would understand why we said that you will not be a shi’ah except if you say that the Quran had been subject to Tahreef.
We add to this, that some Shi’a scholars, such as Ni’mat-u-Allah Al- Jazai’ri [5], Al-Nuri Al-Tabrasi [6] , and others proclaimed that Mutawatir narrations were transmitted from the infallible Imams stating that the Quran is Muharaf, yet you do not find even one narration from the Imams clearly stating that the Quran is free from any such Tahreef. The first to say that [the Quran is] free from Tahreef from their earlier scholars are four, they are: Al-Tabrasi Abu Ali[7], Al-Tusi[8] , Al-Murtada [9], and Al-Saduq [10]. As for Al-Mufeed [11] he has two sayings in this matter.
It follows, that all those who claim to follow the Twelve Imams should also say [as their Imams are reported to have said] that the Quran has been subject to Tahreef, since the narrations that came from the way of the Imams attested to such a thing. As for those who don’t wish to follow the Imams and choose to follow someone else, like Al-Tusi, Al-Murtada, Al-Saduq, and Al-Tabrasi then that is their matter.
For that reason you will find that the scholars of Ahl Al-Sunnah are strict in this matter, and say that whoever says that the Quran is Muharaf is a Kaffir, and they clearly declare such a thing based on what Allah the Exalted said: {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian}Hijr 15:9 . The scholars of the Shi’ah, on the other hand, do not say that, rather they just say that he who says such a thing is just mistaken.
Many times we hear of a narration called “Hadith Al-Thaqalayn”, and the Thaqalayn as is known are: The Book of Allah, and Aal Al- Bayt. This tradition, which came in the Shiah books, state that the Quran is the Major [Thiql], and Aal Al-Bayt is the minor Thiql. So after this we say:
Don’t all the scholars of the Shi’ah with no exception, say that the killers of Al-Husien [May Allah be pleased with him] are Apostates, since Al-Husien [May Allah be pleased with him] is a member of the minor Thiql, thus his killers are Apostates due to their attack on a member of the minor Thiql, based on this tradition. Yet they do not accuse any of those who attack the major Thiql, the Quran, of any of that?!
For that reason a huge number … yes a huge number … from the big Shi’ah scholars said that the Quran is Muharaf. So do you accept these [scholars] as the symbols and heads of the Mazhab you are attributed to? [These are the scholars] whom you ask Allah to bestow his Mercy on, and whom you highly praise the knowledge and books they left behind. Do you know, May Allah Bless you, that Husien Al-Nuri Al- Tabrasi 13 said that the Noble Quran has ridiculous, silly verses (I ask refuge in Allah for me and you from such Apostasy)!
I ask you: Is he after saying that a Muslim?! What he said can be found in his evil book: “Fasl Al-Khitab Fee Ithbaat Tahreef Kitab Rab Al-Arbab” .
Go ask Shia scholars, ask them about the status of that man among the scholars of the Twelver Shiahs.
If we do not stand up to defend the Quran, and we do not show animosity towards those who disrespect it, and do not free ourselves from those who attack it, then By Allah how can our Islam remain correct. Push Shia scholars, May Allah bless you, to declare all those who slander and attack the Quran as non Muslims, in the same way as they openly declare the Apostasy of the Nawasib [12] [May Allah curse them], even though the Nawasib showed animosity to humans i.e. the household of the Prophet. Why then don’t the Shiah scholars also declare as Apostates and curse those who show animosity or attack the Book of Allah the Exalted.
As for us Ahl Al-Sunnah, we Praise Allah, who has guided us to the path where we do not distinguish between those who attack the Book of Allah, or the Household of the Messenger, or his Companions. We have one Manhaj in defending all that which is revered in this Religion. We show animosity and free ourselves from all those who attack the Book of Allah, rather we declare him as an Apostate, and we hate and free ourselves from all those who slander and attack the household of the Messenger [Blessings and Peace of Allah be upon him and his household] or the companions of our Prophet [Blessings of Allah and Peace upon him].
1 Tahreef is the belief that the Quran has been subject to alteration after the Death of Prophet Muhammad [Blessings and Peace be upon him], and that the Quran that we have today is not the same as the one left to us by him [Blessings and Peace be upon him]. Such a belief would place one outside the fold of Islam according to the Scholars of Ahl Al-Sunnah wa Al-Jama’ah.
2 Tawatur or Mutawatir is a narration reported by a significant number of narrators at each level of the chain of narration, in such a way that it becomes beyond possibility that these narrators could have conspired to forge such narration. It is of the highest level of authenticity, and the highest level of Tawatur is that of the Quran.
3 Hamza Al-Zayaat (80 H to 156/8 H): He is Hamza b. Habib b. ‘Imarah Al-Zayat Al-Kufi. He is one of the scholars of his time in the Qiraat. He was known for his worship and piety. He took the Quran from: Sulaiman Al-A’mash, Humraan b. A’yan, Ja’far b. Muhammad Al-Sadiq, Abu Ishaq Al-Subai’y, and many others.
4 Original source did not mention Al-Sadiq, however according to books of Qiraat Al-Sadiq was one of those Hamza Al-Zayaat took the Quran from not Al-Baqir (Refer to Ghayat Al-Nihaya). The next paragraph was modified accordingly.
55 Ni’mat Allah Al-Jazaeri (1050 H – 1112 H): is a highly praised Shi’ah scholar. From his scholars are Muhammad Baqir Al-Majlisi (known as Al-‘Alamah Al-Majlisi) and Muhammad Mohsen (known as Al-Fayd Al-Kashani), as well as many others. He was praised by a number of Shia scholars including Al-Majlisi in the Ijazah he gave him, Al-Hur Al-‘Amili, Yusuf Al-Bahrani, as well as others. Refer to what he said about Tahreef Al-Quran in his book: Al-Anwaar Al-Nu’maniyah
6 Husien Al-Nuri Al-Tabrasi (1254 H – 1320 H): He was praised by the Shia Shaykh Aaqa Al- Tahrani who said of him: “… One of the greatest scholars of the Shia, and one of the grandest men of Islam in this century”. Also Al-Sayid Mohsen Al-Ameen said of him: “He was a noble scholar, a Muhadith, with great knowledge in both the Science of Hadith and Narrators … He was the most unique scholars of his time when it comes to knowledge of narrations and traditions …”. He is the author of the book: Fasl Al-Khitaab fee Ithbaat tahreef Kitab Rab Al-Arbab. 7 Al-Fadl b. Al-Hasan Al-Tabrasi (460 H – 548 H): The author of Majma’ Al-Bayan fee Tafseer Al- Quran.
8 Muhammad b. Al-Hasan Al-Tusi (385 H – 460 H): Known as Shaykh Al-Taefah. 9 Ali b. Al-Husien known as Al-Sayid Al-Murtada (355 H – 436 H). 10 Abu Ja’far Muhammad b. Ali b. Musa b. Babawayh Al-Qumi (305 H – 381 H): known as Al- Shaykh Al-Saduq.
11 Muhammad b. Muhammad b. Al-Nu’man (336 H – 413 H): Abu Abdullah Al-Mufeed.
12 Who are the Naasibis and what is the ruling on them? http://www.islamqa.com/en/ref/43322/

Imam Bukhari narrated from Ibn Abbas may Allaah be pleased with them:
The messenger of Allaah peace and blessings upon him went to visit a sick bedouin. Whenever the Prophet (ﷺ) went to a patient, he used to say to him, "Don't worry, if Allah will, it will be expiation (for your sins):" ( لاَ بَأْسَ طَهُورٌ إِنْ شَاءَ اللَّهُ La ba'sa tahoorun in shaa Allaah) The bedouin said, "You say expiation? No, it is but a fever that is boiling or harassing an old man and will lead him to his grave without his will." The Prophet (ﷺ) said, "Then, yes, it is so."
In another narration in At-Tabarani, the bedouin died later, which means that he has caused himself to die by not having hope in Allaah that he will be cured, rather pessimistic that the illness will kill him.
As-Samaani said in the tafseer of the aya " قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ " " My Lord, prison is more to my liking than that to which they invite me.." (Yusuf 33 translation of the meaning): Imprisonment, it is said: If he hadn't said that, he wouldn't have been imprisoned, and in some narrations: Tribulation depends on one's words, and it is better for a man to ask Allaah for aafiya"
Malik narrated from Abu Huraira may Allaah be pleased with him that the messenger of Allaah peace and blessings upon him said: "When you hear a man say, 'The people are ruined,' he himself is the most ruined of them all"
Wakee' said in "Az-Zuhd" from Abdullaah ibn Masoud may Allaah be pleased with him saying: "Tribulation depends on one's words"
Abu Ash-Sheikh Al Isbahani in "Amthaal al Hadeeth" narrated from Ibn Abbas may Allaah be pleased with them saying: Ali ibn Abi Taalib may Allaah be pleased with him told me, in a long hadeeth: I told Abu Bakr: The disaster has fallen upon the man!" He said: "Yes, every disaster has a disaster preceding it; tribulations depend on one's words"
Ibraheem An-Nakha'i said: "I would see hardships and hate it, and I wouldn't speak of them in fear that I might be trialed with them"
Ibn al Mubarak narrated in Az-Zuhd from Abdullaah ibn Masoud may Allaah be pleased with him saying: "If I were to mock a dog, I would fear becoming a dog" meaning: He would never wish trials or treat them lightly because they happen the moment one speaks of them indifferently or wishfully.
Rather, we do as the messenger of Allaah peace and blessings upon him taught us to say asking Allaah for wellbeing (aafiya)
"Ask your Lord for forgiveness and to be kept safe and sound in this world and in the Hereafter, for if you are forgiven and kept safe and sound in this world and the Hereafter, you will have succeeded.'"
​

Salam Aleykom everyone.
I have recently seen many Sunni brothers having a hard time understanding tawassul and they think its a Shia thing only. so I thought I share some information concerning this with reference from hadiths from nobel figures in Alhul-sunnah like Umar ibn al-khatab, Imam Malek, Abu-Hanifa, etc here, insha-allah this comes handy for everyone when researching and debating:
This is a two part thing, the first one I use a question asked form a sunni brother and the answer from a sunni scholar, then after that I provided the different hadiths about tawassul and how the nobel figures of ahulyl-sunnah did tawasul/narrated about it from sahih hadiths, I added the link to the actual page for each of these parts:
Part 1:
What is the Aqeedah of Ahle Sunnah Wal Jummah regarding Tawasul. It is our belief that prophet (S.A.W.) is alive in his grave, but should/can we take his name while asking Allah (S.W.T), Can he do any help or interced for us in this world?
Answer
Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his du’aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.
There are various forms of Tawassul and Waseela:

The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, ‘O Allah, I besech you to accept my Du’aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.’ The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)
There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:

Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:

These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.
More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) – who passed away in the year 728 Hijri – was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)
Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of ‘Providing’.
Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.
and Allah Ta’ala Knows Best
Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES
CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.)
link ref: https://islamqa.org/hanafi/askimam/16516/1-what-is-the-aqeedah-of-ahle-sunnah-wal-jummah-regarding-tawasul/
PART 2:
And here is the second round of hadiths (sahih) and sunnah concerning this from alshafi, abu hanifa, imam malik, Imam Ahmad ibn Hanbal concerning their tawassul and how they did ziarah to prophets saww grave e.g. and more etc :
Uthman ibn Hunaif, one of the companions of the Prophet (peace and blessings be upon him), reported: A blind man came to the Prophet (Sallallahu Alayhi wa Sallam) and said:
"O beloved Prophet, pray to Allah to heal me." He said: "If you want, I will pray for you, but if you are patient, it is better for you. (for this is Allah's test for you)" He said: "Ya Rasulallah I am blind; I cannot wear it please pray for me." The Prophet ordered him to perform a good ablution, this is to clean himself thoroughly and then ask Allah in his prayer with the following words: "Ya Allah, I ask you and I turn me with your Prophet Muhammad as mediator [Wasila], the Prophet of Mercy. Ya Muhammad! I have turned to my Lord through you so that he can fulfill what I need. O Allah, make him my intercessor." And when he said these prayers, immediately his eyes were healed."
[Ibn Majah, Ikamat:189, No. 1385, 1/441, Tirmidhi, Daawat:119, No. 3578, 5/569, Ahmad ibn Hanbal, Musnad: 17240-41, 6/106, Tabarani, Mujamul Kabir, No. 8311, 9/30, al-Hakim, Mustadrak:1180, 1/458, No.1909, 1 /700; Nasā'ī, 'Amal-ul-yawm wal-laylah No. 658-9, p. 417; Ibn Khuzaymah, as-Sahīh, No.1219, 2/225-6; Bayhaqī, Dalā'il-un-nubuwwah, 6/166; Subkī, Shifā'-us-siqām fī ziyārat khayr-il-anām, p. 123; Nawawī, al-Adhkār p. 83; Ibn-ul-Athīr, Asad-ul-ghābah, 3/571; Yūsuf Mizzī, Tuhfat-ul-ashrāf bi-ma'rifat-il-atrāf, No. 9760, 7/236; Ibn Kathīr, al-Bidāyah wan-nihāyah, 4/558; Ibn Hajar Haythamī, al-Jawhar-ul-munazzam, p. 61; Shawkānī in Tuhfat-udh-dhākirīn, pp. 194-5; Suyūtī, al-Khasā'is-ul-kubrā, 2/201; Qastalānī, al-Mawāhib-ul-laduniyyah 4/594; Zurqānī, Explanation, 12/221-2; Buhari, at-Tārīkh-ul-kabīr, 6/209-10; Ibn-us-Sunnī, 'Amal-ul-yawm wal-laylah, p. 202, no. 622; Mundhirī, at-Targhīb wat-tarhīb, 1/473-4]
“And We have not sent a Messenger unless he was obeyed by Allah's permission. And if they had come to you after they had committed an offense against themselves, and if they had prayed to Allah for forgiveness, and if the Messenger had asked for forgiveness on their behalf, they would have found Allah Most Forgiving and Merciful." (Sura 4:64 )
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا
. Wa law annahum idh dhalamû anfusahum jâûka fastagfarûllâha wastagfara lahumur rasûlu la wajadûllâha tawwâben rahîmâ(rahîman).
Ibn Kathir says the following about this ayat in his Tafseer:
{يُرْشِدُ تَعَالَى الْعُصَاةَ وَالْمُذْنِبِينَ إِذَا وَقَعَ مِنْهُمُ الْخَطَأُ وَالْعِصْيَانُ أَنْ يَأْتُوا إِلَى الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَسْتَغْفِرُوا اللَّهَ عِنْدَهُ، وَيَسْأَلُوهُ أَنْ يَسْتَغْفِرَ لَهُمْ، فَإِنَّهُمْ إِذَا فَعَلُوا ذَلِكَ تَابَ اللَّهُ عَلَيْهِمْ وَرَحِمَهُمْ وَغَفَرَ لَهُمْ، وَلِهَذَا قَالَ: {لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا
"Allah admonishes (in this verse) the sinners and wrongdoers on the right path , that if they commit sins and mistakes , then he should go to the Messenger of Allah and seek forgiveness from Allah, and his Messenger will grant forgiveness to him ask. If they do this, Allahu Ta'ala will accept their repentance and have mercy on them and forgive them. That's why he says: "If they had found Allah Most Forgiving and Merciful"
[Ibn Kathīr, Tafsīrul Qur`ān al 'Aẓīm, Volume 1, page 347]
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول “ ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما “ وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له
A group of ulama have named this famous story. One of them is Abū Mansūr as-Sabbagh, who writes about 'Utbi in his book " ash-Shamil al-Hikayat al-Mashhurah " .
Utbi (Rahimahullah) narrates the following: Once when I was next to the grave of
Rasulallah (Sallallahu Alayhi wa Sallam) a Bedouin came in and said: "As Salāmu 'alaika ya Rasūlullāh ". I heard that Allahu Ta'ala says: And if they came to you and asked Allah for forgiveness after they had turned against themselves (4:64) I have come to you to ask for forgiveness for my sins and to accept you as an intermediary before myLord , I have come to you with this intention." Then he recited the following lines of poetry, "O you most honored among the buried, who improved the value of the plains and hills, may I sacrifice my life for this grave which has been illuminated by you! of the one who is an embodiment of mercy and forgiveness." Then the Bedouin went away and I fell asleep in the dream I saw the Prophet (Sallallahu Alayhi wa Sallam) saying: "O Utbi! Go to the Bedouin and give him good news that Allah has forgiven him of his sins.”
[ Ibn Kathīr, Tafsīrul Qur`ān al 'Aẓīm, Volume 4, page 140, under verse 4:64 regarding the ayat; Imam Nawawi, Adhkar, pp. 253-254; Ibn Hajar al-Haythami, al Jawhar al-munazzam; Imam Qurtubi, Ahkamul al-Quran regarding Ayat; Samhudi, Khulasat al-Wafa p. 121; Imam Nawawi, Khulasat al-Kalam 2:247; Ibn Kathir al-Bidāyah wan-nihāyah 1:180; Abu Muhammad ibn Qudama, al-Mughni 3:556; Abu al-Fajar ibn Qudama, al-Sharh al Kabir 3:495; Al-Bahūtī al Hanbali, Kashshaf al-qina 5:30; Taqiuddin Subki, Shifa al-siqam p. 52; Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al amakin; Bayhaqi, Shu`ab al-iman No. 4169]
I heard Al-Shafi'i say:
“I swear that I will seek the blessings of Abu Hanifa (inni la'atabarraku bi-Abi Hanifa) and go to his grave every day (as a visitor). Whenever I need a certain help, I pray 2 rak'ah, go to his grave and ask Allah, the Most High, about my request at his grave and only a little time passes until my request is fulfilled."

[Al-Khatib, Tarikh Baghdad, 1/123; Ibn Abi al-Wafa', Tabaqat al-Hanafiyya, p. 519; Imam al-Haytami, Al-Khayrat al-Hisan, Chapter 34; Al-Kawthari, Maqalat p. 453]
Imam Malik accompanied the Khalif Mansur on the pilgrimage. When they visited the Prophet's grave together, the Khalif asked:
"O father of 'Abdullah, should I face the Qibla and make supplication or should I turn towards the Prophet?" Imam Malik said: "Do not turn your face away from the Prophet, for he is your Wasila and your intercessor Father Adam 'alayhissalam to Allah. But turn to the Prophet and seek intercession from him and Allah will grant him intercession.", and then recited the following ayat: "And if they had come to you after they had committed an offense against themselves , and if they had prayed to Allah for forgiveness, and if the Messenger had asked for forgiveness on their behalf, they would certainly have found Allah Most Forgiving, Merciful."

[Qādī 'Iyād, ash-Shifā, 2/596 with a Sahih chain of narration. Subkī, Shifā'-us-siqām fī ziyārat khayr-il-anām; Samhūdī, Khulāsat-ul-wafā; Qastallānī, al-Mawāhib-ul-laduniyyah 8/313; Ibn Jamā'ah, Hidāyat-us-sālik; Ibn Hajar al-Haythamī, al-Jawhar-ul-munazzam]
The Hanafi Imam, whom some have called a mujtahid, Imam Ibn Hummam, mentioned by Imam Abu Hanifa in his Fath al-Qadir (Sharh al-Hidaya) that he said :
أن زيارة النبي صلى الله عليه وسلم قريبة من الوجوب ولما زار الإمام أبو حنيفة المدينة المنورة وقف أمام قبره الشريف وقال يا أكرم الثقلين يا كنز الورى *** جد لي بجودك وأرضني برضاك أنا طامع في الجود منك ولم يكن *** لأبي حنيفة في الأنام سواك
When Imam Abu Hanifa visited Madina, he stood before the honored grave [of the Prophet] and said: O most honorable of the two weighty ones! [Humans and Jinn] O treasure of humanity! Pour your generosity on me and satisfy me with your satisfaction! I long for your generosity and there is no one in the world for Abu Hanifa but you!"
Imam Ahmad ibn Hanbal: (المرداوي في الإنصاف ( 2:456 “… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره..” Imam al-Mardawi says :
“The correct view of the Hanbali Madhab is that it is permissible in the Du'a to take a pious one (saalih) as an intermediary [wasila], and it has been said that this is desirable [mustahab]. Imam Ahmad said to Abu Bakr al-Marwazi: "Let him use the Prophet sallallahu 'alayhi wa sallam as an intermediary [wasila] in his du'as to Allah subhanahu wa ta'ala."
[Al-Insaf 2:456) Also quoted by Ibn Taymiyyah in Majmu' Al-Fatawa 1:140]
The Imam Qurtubi (on whom the misguided groups rely) and the Imam Nasa'i narrate the following story in their tafsirs: It is narrated by Abu Sadiq (Radiyallahu Anh) that the Imam Ali (Karamallahu Wajahu) “Three days after we buried Rasulallah (Sallallahu Alayhi wa Sallam), an Arab came to us and threw himself on the grave of Rasulallah (Sallallahu Alayhi wa Sallam) and threw the dust on his hair and said: “Ya Rasulallah! You have spoken and we have heard, you have memorized from Allah and we from you. Between what Allah has revealed to you there is the following ayat: “And if they came to you and asked Allah for forgiveness, after they have sinned against themselves, and if the Messenger asked for forgiveness on their behalf, then they would find Allah Forgiving and Merciful. "It is I who have sinned against themselves, and I have come that you may ask for forgiveness." Thereupon came an exclamation from the grave: "Without a doubt, you have been forgiven"
[Qurtubi Tafsir, 5/172; Nasa'i, 2/108]
Umar ibn al-Khattab, according to his tradition, Rasulullah (Sallallahu Alayhi wa Sallam) said the following:
“When Adam (Alayhissalam) committed his mistake and said “Ya Rabb! I want you to forgive me for the respect you hold of Muhammad! Allah asked him: “O Adam! How do you know him, even though I haven't created him yet? Then Adam Alayhissalam said, “Ya Rabb! When you created me with your power and breathed your Ruh (soul) into me, I raised my head and saw written on the supports of the Arsh "la ilahe illa'llah, muhammadur rasûlullah" and I knew that you only the name the one you love the most sits next to you. Then Allah said: “O Adam! No doubt you have spoken the truth, he is truly the one I love most among my servants. Pray to me with his respect, without a doubt I have forgiven you. If it weren't for Muhammad, I wouldn't have created you either.
[Imam Ahmad, Musnad Hâkim, al-Mustadrak, No. 4228, 2/672; Bayhaqî, Dalâilü'n-nubuwwa: 5/489; Imam Suyûtî, ad-Durru'l-mansûr: 1/142; İbn Asâkir, T arikh Madinat Dimashq : 7/437; Tabarânî al-Mu'jamu's-saghir, No. 994, p. 412]
Abdullah ibn Masud (Radiyallahu Anh) narrated that the Messenger of Allah (Sallallahu Alayhi wa Sallam) said:
"If anyone's animal flees from you in the desert, let him say: 'O servants of Allah! Capture him! O servants of Allah, stop him!' For on earth there are servants of Allah who stand ready and will catch him."
[Abu Ya'la, Musnad, No. 5269, 9/177, Ibn Hajar, Al-Matâlibu'l Aliya, No. 3375, 3/ 239, Tabarani, al-Mujamul Kâbir, No. 10518, 10/217, Daylami, Musnadi Firdauws, No. 1311, 1/330; Haytami, Majma'-uz-zawa'id 10/132]
Sheikhul Islam Imam an-Nawawi (Rahimahullah) said: "Some of our great ones, who have great share of knowledge, have narrated to us that when one of them the animal got away , they acted according to this hadith and demanded help from the servants of Allah, and at that moment they found their animals. Once in a community where I was also, the animal started running away when the people could not stop him This Isti'ana (request for help) was exclaimed while no other visible reason could be seen from me other than these words, the animal stopped at that moment."
[Ibn Allan, Futuhat al-Rabbaniyya, 5/150-151]
One day one of the Shafi Ijtihad scholars Allam Shihab al-Ramli (Rahimahullah) was asked:
"According to Islam, is it right that some people, when they get into trouble, demand help from the Prophets, Awliyah, Salihs and scholars with words like: 'Ya Rasulallah!, Ya following Sheikh'? Do these people even have such help after their death a way to help?" He replied: "The Rasuls, the Nabis and Walis, still have the opportunity to help after their demise. Because the miracles of the Prophets and the Karamat of the Walis do not stop after their death. Anyway, many solid hadiths tell us that the Prophets live in their graves, perform their prayers, go to Hajj and their help is also counted among their miracles. This is also how the Shahids live, it has often been seen with the naked eye in broad daylight that they openly fought against the Kuffars . The help of the Walis is with their Karamats."
[Fatawa Ramli, fi Hamishil al-Fatawa al-Kubra, Ibn Hajar al-Haytami, 4/382, al-Fatawa'' Hayriyya, fi Hamishil Ukudid Durriyye fi Tanhikil Hamidiyye, 2/279280. Tahanawi, Ahkamul Kuran, 3/67, Nabhani, Shawahidul Hakk, p. 141]
The great Muhaddith, Abdulhaq al-Dâhlawi mentions the legitimacy of mediation through the graves: 1- The person who makes dua asks Allah swt. alone for help with his problems. The one who has sunk into problems uses the grave as a means of communication with Allah swt. because of its high rank and importance. One says: "O Allah! For the pleasure of this person or the respect of this person on whom you have showered your mercy, ease my distress for you are the only one who is all-forgiving and all-giving.
2- The person who is from one If a person is hit by a visitation, he can also call a Wali (holy man) directly and ask him for help so that he can make dua to Allah and ease his problems. In both forms of Tawassul (mediation), one does not place hope in the pious, but in Allah , since He is the center of hope and the one who will solve the problems, help in times of need and has the authority to change, the Creator of everything."
[Asat al-Lumat sharh Mishqat 3:401, Fatawa Aziziyah 2:108]
Abdurrahman ibn Sad (Radiyallahu Anh) narrates the following:
"One day Abdullah Ibn Umar's foot fell asleep and they said to him: "Name the name of the one you love most." He then said: "Ya Muhammad" and his foot was healed.

[Sahih Buhari, Adab'ul mufrad: 437, No. 964; Imam Nawawi, Kitab al-Adhkar, No. 387; Ibn as-Sunni, Amal al-Yawm wal-Laylah, 1/319 (167), 1/321 (169); Shawkani] [Ibn Taymiyya, Al-Kalim al-Tayyib "The Beautiful Words" in Khadirat Rijluhu]
“Tasawwuf includes realities and states of experience that they speak about in their teaching. Some of these are that the Sufi is the one who purifies himself from everything that distracts him from the remembrance of Allah and who is so filled with the knowledge of the heart and the knowledge of the mind that the value of gold and stones is the same to him appears. And Tasawwuf preserves the precious meanings and leaves the call to fame and self-importance to reach the stage of truthfulness, because the best people after the Prophets are those whom Allah also mentions in the verse:
فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا
“(He who obeys Allah and the Messenger) shall be among those to whom Allah has bestowed His bounty, namely the Prophets, the truthful, the martyrs and the righteous; and these are the best companions." (Surah 4:69) "
...some people criticized Sufiyya and Tasawwuf and they said that they are innovators outside the Sunnah, but the truth is that they are striving in obedience to Allah [mujtahidin fi ta 'at-illahi], just as others of Allah's people exerted themselves in Allah's obedience. Therefore, because of their efforts, you will find them among the foremost of those who strive for closeness [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the people of the right hand [Ahl al-Yameen are mentioned in the Qur'an in Surah Waqi'ah], but slower in their progress…. And this is the origin of Tasawwuf. And after this origin, it was spread and [tasha'abat wa tanawa'at] has its main lines and its branches.
[Majmu'a Fatawa Ibn Taymiyya al-Kubra: Volume 11, Book of Tasawwuf, page 497]
“The miracles of the saints are absolutely true and correct through the acceptance of all Muslim scholars. And the Qur'an has indicated this in various places, and the Hadith of the Prophet صلى الله عليه وسلم has mentioned it, and whoever denies the supernatural powers of the saints are only people who are innovators and their followers." [al-Mukhtasar al -Fatawa, page 603]

Ibn Taymiyya says, “What is considered a miracle for a saint is that sometimes the saint hears something that others do not hear, and they see something that others do not see, not during a sleeping state but in a waking state of seeing. And he can know what others cannot know, through revelation or inspiration."
[Majmu'a Fatawi Ibn Taymiyya: Volume 11, page 314]
Allah says in the Quran (Surat 5:35) : Yâ ayyuhâlladhîna âmanûttaqûllâha wabtagû ilayhil wasîlata wa jâhidû fî sabîlihi la'allakum tuflihûn(tuflihûna).
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
O you who believe! Fear Allah and seek a mediator [Wasila] who will bring you closer to Allah. And do jihad in the way of Allah, that you may succeed.
Yakup (alayhi salam's) sons and their Tawassul (Surah 12:97-98) : They said: «O our Father, ask for forgiveness for our sins; for we have indeed been guilty." He said: "I will ask forgiveness for you from my Lord. Verily He is the Most Forgiving, the Most Merciful."
Imam Suyuti said about this about Tawassul:
Find a mediator [wasila] that will bring you closer to Allah.
[ad-Dûrr'ul-Mansûr, volume.2, p. 280]
According to Hanafites and Malikites, it is more Khayr to visit a grave on Thursdays, Fridays and Saturdays. For the Shafiites from Thursday afternoon to Saturday morning. And among Hanbalites there are no specific times for visiting. Even if there is more Khayr on Friday, it is not wrong (bad) to visit the other days too.
[Abdurrahman al-Jaziri, al-Fiqh 'ala al-Madhahib al-Arba'ah, Volume 1, p.540]

Is the intercession of the Prophet ﷺ to be sought Shirk!?
Imām Shams ud-Dīn Abū Abdillah Muhammad ibn Ahmad ibn Uthmān adh-Dhahabī ad-Dimashqī ad-Diyārbakrī at-Turkmānī [rahimahullāh (died February 3, 1348, Damascus, Syria)] narrates about Bahā ud-Dīn al-Madiqs ī the following from Imam ibn Shātīl:

وابن شاتيل ، وكان لَهُ ابنٌ شيخٌ إذا جَلَسنا تبيَّنَ كأنَّه الأبُ ، وعَمِيَ على كِبَرٍ ، وبقيَ سبعين يومًا أعمى ، ثمّ برئَ وعادَ بصرُهُ يعني الابن فسألنا الشيخَ عن السبب فذكر لنا أنَّه ذهب به إلى قبر الإِمام أحمد وأنّه دَعا وابتهلَ ، وقلتُ : يا إمام أحمد أسألُكَ إلّا شفعت فيه إلى ربِّك ، يا ربِّ شَفِّعه في وَلَدي ، وولدي يُؤمِّن ، ثمّ مضينا فلمّا كَانَ اللّيلُ استيقظ ، وَقَد أبْصَر

“And ibn Shātīl, and he had an old son, when we sat with him it looked as if he was the father. He became blind with age and remained blind for 70 days, after which he was healed again, thus the son. I asked the Shaykh the reason and he told us that he had taken him to the grave of Imam Ahmad and made supplications [to Allah] there. He [the Shaykh] said: “O Imām Ahmad, I beseech you, intercede with your Lord [so that he may be healed]. O my Lord, please let him intercede for my son, and my son said Amin. We then left and when night came he woke up and had his sight back.”

[Dhahabī, Tārīkh al-Islām, No. 7975]

If this act is supposed to be idolatry, then the question arises: why did Imām Dhahabī narrate something like that without pointing out the shirk? Then there are still the ultra-philosophers who then come and say: “How do you know whether Imām Dhahabī did not still see the perpetrator as a mushrik? Just because he reports it doesn’t mean that the perpetrator wasn’t still an idol worshiper.”

If it were so, then Imām Dhahabī would be the apologizer of an idol worshiper and therefore also an idol worshiper because he excuses the idol worshiper.
Then they reply again: “Yes, but it is not clear from this that Imām Dhahabī sees the perpetrator as a Muslim.”

But praise be to Allah, the Lord of ink, who made ink subservient to man, so that guidance comes through ink.
The same Imām Dhahabī [rahimahullāh] writes in his famous “Siyar a'lām an-Nubalā” in the biography of the “perpetrator” Imām Shātīl [rahimahullāh]:

.الشَّيْخُ الْجَلِيلُ ، الْمُسْنِدُ ، الْمُعَمَّرُ أَبُو الْفَتْحِ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ نَجَا بْنِ شَاتِيلَ ، الْبَغْدَادِيُّ ، الدَّبَّاسُ

“The noble Shaykh [!!!], al-Musnid, al-Mu'ammar, Abū al-Fath Ubaydullāh ibn Abdillah ibn Muhammad ibn Najā ibn Shātīl, al-Baghdādī, ad-Dabās…”

[Dhahabī, Siyār a'lām an-Nubalā]
reference link : https://www.ahlul-sunnah.de/tasawwuf-sufis/tawassul/
Thats it, hope it comes handy for everyone especially our sunni brothers that are researching or having questions about shia.
May allah swt guide us All to the right path.

We often see shias claiming they don’t believe in tahreef. Why so? Do our scholars lie? Or is it only for specific shia groups?
summary: No, they either use taqiyah (lying that is encouraged & rewarded by Allah) or aren’t well informed about their aqeedah. The problem with tahreef is that you can’t authenticate hadeeth narrations, as in Shias can no longer prove a narration is weak or strong by checking whether it goes against the Quran
A person cannot be a true Twelver Shi’ah except if he believes that the Quran is Muharaf! [1]
While this might seem strange, what follows is even stranger. Ahl Al-Sunnah transmitted the Quran from the Prophet [May Blessings of Allah and Peace be upon him and his household] through Tawatur [2] and a multitude of widespread authentic chains. These Mushafs that are printed today, and people all over the world read from, are from one of these four narrations:

1. The narration of Hafs from ‘Asim, and this is widespread in the Arabian Gulf, Egypt, Shaam, Iraq, and Yemen.
2. The second is the narration of Warsh from Nafi’, and this is common in Morocco and Algeria.
3. The third narration is that of Qalon from Nafi’, and it is widespread in Libya.
4. The fourth is the narration of Al-Duwri from Abi ‘Amr, and this is common in Chad and the South of Sudan.

In addition to these there are other narrations which are not that common among people, but are being taught in institutes and Universities.
So ask [May Allah bless you, benefit you, and make you a benefit for others] … ask their scholars: Where is the Quran of Aal Al-Bayt? Where is the Mushaf which the Imams narrate and transmit from each other?
Where is the chain of: Al-‘Askari from the way of Al-Hadi from Al- Jawad from Al-Ridaa form Al-Kazim from Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien (the grandson of the Prophet) or Al-Hasan (the grandson of the Prophet) from Ali [May Allah be pleased with them all]?
Did the students of these Imams narrate everything from them except the Quran?!!
Are the scholars of the Shi’ah capable of producing a chain of the Quran up to the Messenger [May Blessings of Allah and Peace be upon him and his household] without relying on or referring back to the chains of Ahl Al-Sunnah?!! I am definite that they are incapable of producing such a thing, so go back to them and check if they can correct me. What I think they will say to you, though, is: there is a narration, and it is the narration of Hamza Al-Zayaat from the way of Al-Sadiq from Al-Baqir from Zayn Al-‘Abideen from Al-Husien from Ali.
This should raise another important question: Why is this being narrated by Hamza Al-Zayaat [3] from Al-Sadiq [4], and not by Al-Kazim [from Al-Sadiq]? And why isn’t Al-Kazim’s son: Al-Rida narrating this from him? And why isn’t Al-Jawad narrating it from Al-Rida … this is a very important point to pay attention to.
Then I add to this another question to the Shi’ah: Where are your chains today to Hamza Al-Zayaat? And where is the recitation of Hamza Al-Zayaat being recited today?
All the countries that the Shi’ah recite Quran in today follow: the narration of Hafs from ‘Asim, the narration of Warsh from Nafi’, the narration of Qalon from Nafi’, or the narration of Al-Duwri from Abi ‘Amr. Where is the narration of Hamza? I do not know of a Mushaf that is printed upon the narration of Hamza on this day.
If the Companions were Apostates, especially the famous ones from among them, and they were the ones that transmitted the Quran: How can a Shi’ah trust the narration of those who he believe are Apostates? This Quran that is between our hands today, is from the narration of those companions of the Prophet [May Blessings of Allah and Peace be upon him and his household], and it is the one narrated by Hafs from the way of ‘Asim from Abi ‘Abdulrahman Al-Salami from ‘Uthman and Ali and Ubi and Zayd.
Where is the chain of the Shi’ah to Hafs or to Warsh or to Qalon or to Al-Duwri?
After answering these questions you would understand why we said that you will not be a shi’ah except if you say that the Quran had been subject to Tahreef.
We add to this, that some Shi’a scholars, such as Ni’mat-u-Allah Al- Jazai’ri [5], Al-Nuri Al-Tabrasi [6] , and others proclaimed that Mutawatir narrations were transmitted from the infallible Imams stating that the Quran is Muharaf, yet you do not find even one narration from the Imams clearly stating that the Quran is free from any such Tahreef. The first to say that [the Quran is] free from Tahreef from their earlier scholars are four, they are: Al-Tabrasi Abu Ali[7], Al-Tusi[8] , Al-Murtada [9], and Al-Saduq [10]. As for Al-Mufeed [11] he has two sayings in this matter.
It follows, that all those who claim to follow the Twelve Imams should also say [as their Imams are reported to have said] that the Quran has been subject to Tahreef, since the narrations that came from the way of the Imams attested to such a thing. As for those who don’t wish to follow the Imams and choose to follow someone else, like Al-Tusi, Al-Murtada, Al-Saduq, and Al-Tabrasi then that is their matter.
For that reason you will find that the scholars of Ahl Al-Sunnah are strict in this matter, and say that whoever says that the Quran is Muharaf is a Kaffir, and they clearly declare such a thing based on what Allah the Exalted said: {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian}Hijr 15:9 . The scholars of the Shi’ah, on the other hand, do not say that, rather they just say that he who says such a thing is just mistaken.
Many times we hear of a narration called “Hadith Al-Thaqalayn”, and the Thaqalayn as is known are: The Book of Allah, and Aal Al- Bayt. This tradition, which came in the Shiah books, state that the Quran is the Major [Thiql], and Aal Al-Bayt is the minor Thiql. So after this we say:
Don’t all the scholars of the Shi’ah with no exception, say that the killers of Al-Husien [May Allah be pleased with him] are Apostates, since Al-Husien [May Allah be pleased with him] is a member of the minor Thiql, thus his killers are Apostates due to their attack on a member of the minor Thiql, based on this tradition. Yet they do not accuse any of those who attack the major Thiql, the Quran, of any of that?!
For that reason a huge number … yes a huge number … from the big Shi’ah scholars said that the Quran is Muharaf. So do you accept these [scholars] as the symbols and heads of the Mazhab you are attributed to? [These are the scholars] whom you ask Allah to bestow his Mercy on, and whom you highly praise the knowledge and books they left behind. Do you know, May Allah Bless you, that Husien Al-Nuri Al- Tabrasi 13 said that the Noble Quran has ridiculous, silly verses (I ask refuge in Allah for me and you from such Apostasy)!
I ask you: Is he after saying that a Muslim?! What he said can be found in his evil book: “Fasl Al-Khitab Fee Ithbaat Tahreef Kitab Rab Al-Arbab” .
Go ask Shia scholars, ask them about the status of that man among the scholars of the Twelver Shiahs.
If we do not stand up to defend the Quran, and we do not show animosity towards those who disrespect it, and do not free ourselves from those who attack it, then By Allah how can our Islam remain correct. Push Shia scholars, May Allah bless you, to declare all those who slander and attack the Quran as non Muslims, in the same way as they openly declare the Apostasy of the Nawasib [12] [May Allah curse them], even though the Nawasib showed animosity to humans i.e. the household of the Prophet. Why then don’t the Shiah scholars also declare as Apostates and curse those who show animosity or attack the Book of Allah the Exalted.
As for us Ahl Al-Sunnah, we Praise Allah, who has guided us to the path where we do not distinguish between those who attack the Book of Allah, or the Household of the Messenger, or his Companions. We have one Manhaj in defending all that which is revered in this Religion. We show animosity and free ourselves from all those who attack the Book of Allah, rather we declare him as an Apostate, and we hate and free ourselves from all those who slander and attack the household of the Messenger [Blessings and Peace of Allah be upon him and his household] or the companions of our Prophet [Blessings of Allah and Peace upon him].
Shias will usually tell you about the burning, the goat & ibn umar like atheists do: www.twelvershia.net/2015/11/25/defense-sunni-view-quran/
You do realise the Qur'an is an oral tradition, don't you. If you can't accept this then I am afraid you have to become Sunni because the earliest traditions are Sunni.
The earliest Hadith books are Sunni. The earliest Fiqh books are Sunni. The earliest 'Aqidah books are Sunni. The earliest Sirah books are Sunni. These were written several hundred years before Shiite books were written. Study and read the earliest books, and you will gain a good understanding.
Shias might attempt to steal the chains in the Sunni books and attribute them to themselves, which is pathetic and shows the weakness of their way. `Asim bin abi al-Nujoud, Hafs bin Sulayman and Hamzah al-Zayyat are all great Imams of Ahlul-Sunnah, the Twelvers cannot prove that they were Rafidhi imami Shia neither through their books or ours. If they were to prove that they were Shia, the Shia of the time were Sunni in their worship, and even if they try their best to prove that they were Rafidhah, then even the Imamiyyah at the time had different sects all of them enemies who make Takfeer on each-other.
By consensus`Asim and Hafs are two great Imams of Qira’at. The weakness attributed to Hafs is in regards to his skills as narrator, and the accusation of him being a liar is a baseless exaggeration. And if true still doesn’t strengthen Shia’s view.
The rules for the authentication of a narrator in a Hadithi chain are different than the rules for the authentication of a Qur’ani recitation.
1 Tahreef is the belief that the Quran has been subject to alteration after the Death of Prophet Muhammad [Blessings and Peace be upon him], and that the Quran that we have today is not the same as the one left to us by him [Blessings and Peace be upon him]. Such a belief would place one outside the fold of Islam according to the Scholars of Ahl Al-Sunnah wa Al-Jama’ah.
2 Tawatur or Mutawatir is a narration reported by a significant number of narrators at each level of the chain of narration, in such a way that it becomes beyond possibility that these narrators could have conspired to forge such narration. It is of the highest level of authenticity, and the highest level of Tawatur is that of the Quran.
3 Hamza Al-Zayaat (80 H to 156/8 H): He is Hamza b. Habib b. ‘Imarah Al-Zayat Al-Kufi. He is one of the scholars of his time in the Qiraat. He was known for his worship and piety. He took the Quran from: Sulaiman Al-A’mash, Humraan b. A’yan, Ja’far b. Muhammad Al-Sadiq, Abu Ishaq Al-Subai’y, and many others.
4 Original source did not mention Al-Sadiq, however according to books of Qiraat Al-Sadiq was one of those Hamza Al-Zayaat took the Quran from not Al-Baqir (Refer to Ghayat Al-Nihaya). The next paragraph was modified accordingly.
55 Ni’mat Allah Al-Jazaeri (1050 H – 1112 H): is a highly praised Shi’ah scholar. From his scholars are Muhammad Baqir Al-Majlisi (known as Al-‘Alamah Al-Majlisi) and Muhammad Mohsen (known as Al-Fayd Al-Kashani), as well as many others. He was praised by a number of Shia scholars including Al-Majlisi in the Ijazah he gave him, Al-Hur Al-‘Amili, Yusuf Al-Bahrani, as well as others. Refer to what he said about Tahreef Al-Quran in his book: Al-Anwaar Al-Nu’maniyah
6 Husien Al-Nuri Al-Tabrasi (1254 H – 1320 H): He was praised by the Shia Shaykh Aaqa Al- Tahrani who said of him: “… One of the greatest scholars of the Shia, and one of the grandest men of Islam in this century”. Also Al-Sayid Mohsen Al-Ameen said of him: “He was a noble scholar, a Muhadith, with great knowledge in both the Science of Hadith and Narrators … He was the most unique scholars of his time when it comes to knowledge of narrations and traditions …”. He is the author of the book: Fasl Al-Khitaab fee Ithbaat tahreef Kitab Rab Al-Arbab. 7 Al-Fadl b. Al-Hasan Al-Tabrasi (460 H – 548 H): The author of Majma’ Al-Bayan fee Tafseer Al- Quran.
8 Muhammad b. Al-Hasan Al-Tusi (385 H – 460 H): Known as Shaykh Al-Taefah. 9 Ali b. Al-Husien known as Al-Sayid Al-Murtada (355 H – 436 H). 10 Abu Ja’far Muhammad b. Ali b. Musa b. Babawayh Al-Qumi (305 H – 381 H): known as Al- Shaykh Al-Saduq.
11 Muhammad b. Muhammad b. Al-Nu’man (336 H – 413 H): Abu Abdullah Al-Mufeed.
12 Who are the Naasibis and what is the ruling on them? http://www.islamqa.com/en/ref/43322/

In surah al-Nisa', Allah commands:
[يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ]
O you who believe, obey Allah and obey the Messenger and those of you in authority. [59]
Speaking about the phrase "and those of you in authority", ibn Kathir wrote:
[والظاهر - والله أعلم - أن الآية في جميع أولي الأمر من الأمراء والعلماء ، كما تقدم . وقد قال تعالى : ( لولا ينهاهم الربانيون والأحبار عن قولهم الإثم وأكلهم السحت ) [ المائدة : 63 ] وقال تعالى : ( فاسألوا أهل الذكر إن كنتم لا تعلمون ) [ النحل : 43 ] وفي الحديث الصحيح المتفق عليه ، عن أبي هريرة ، عن رسول الله صلى الله عليه وسلم أنه قال : " من أطاعني فقد أطاع الله ، ومن عصاني فقد عصا الله ، ومن أطاع أميري فقد أطاعني ، ومن عصا أميري فقد عصاني " . فهذه أوامر بطاعة العلماء والأمراء ، ولهذا قال تعالى : ( أطيعوا الله ) أي : اتبعوا كتابه ( وأطيعوا الرسول ) أي : خذوا بسنته ( وأولي الأمر منكم ) أي : فيما أمروكم به من طاعة الله لا في معصية الله ، فإنه لا طاعة لمخلوق في معصية الله]
It appears to be the case - and Allah knows best - that this ayah is speaking about all of those who hold authority, whether they be rulers or scholars, and this is something that we have discussed before.
Allah said:
[لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَن قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ]
"Why don't the rabbis and scholars prohibit them from their sinful statements and their unlawful consumption?" [al-Ma'idah ayah 63]
[فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ]
"So ask the people of knowledge if you do not know" [al-Nahl ayah 43]
In an authentic hadith found in both al-Bukhari and Muslim, Abu Hurayrah relayed that Allah's Messenger said, "Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah. And whoever obeys my governor has obeyed me, and whoever disobeys my governor has disobeyed me."
These are all commands to obey the scholars and the rulers. That is why Allah said, "... obey Allah ..." - i.e. follow His Book - " ... and obey the Messenger ...." - i.e. take up the example that he left - " ... and those of you in authority" - i.e. in whatever acts of obedience to Allah they command you to do, but not in disobedience to Allah. For there is no obedience to created beings if that entails disobedience to Allah.
[Tafsir ibn Kathir 2/346]
Tulayhah.wordpress.com

Muhammad ibn Kaab al Qurathi (tabi'i) said, as narrated by Saeed ibn Mansour in "At-Tafseer" and others: "The residents of Jahannam have five supplications (all the mentioned below will be as a translation of the meaning, not what Allaah says), Allaah will answer them in four, and when they make the fifth, they will never speak after it:
1- They say: "They will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?" and Allaah will answer them "That is because, when Allah was called upon alone, you disbelieved; but if others were associated with Him, you believed. So the judgement is with Allah , the Most High, the Grand." (Ghaafir 11)
2- And then they say: "Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain." And Allaah says: "So taste [punishment] because you forgot the meeting of this, your Day; indeed, We have [accordingly] forgotten you. And taste the punishment of eternity for what you used to do." (As-Sajda 12-14)
3- They say: "Our Lord, delay us for a short term; we will answer Your call and follow the messengers." Allaah replies: "Had you not sworn, before, that for you there would be no cessation?" (Ibrahim 44)
4- They say: "Our Lord, remove us; we will do righteousness - other than what we were doing!" Allaah replies: "But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper." (Faatir 37)
5- Lastly they will say: "They will say, "Our Lord, our wretchedness overcame us, and we were a people astray." And Allaah will finally respond to them: "Remain despised therein and do not speak to Me." And that is when they become silent, hopeless from escaping it, for eternity
​
(١٥٢٤): نا أبو معشر، عن محمد بن كعب، قال: « لأهل النار خمس دعوات، يجيبهم الله عز وجل في أربع، فإذا كانت الخامسة لم يتكلموا بعدها أبدا: يقولون: ﴿ربنا أمتنا اثنتين وأحييتنا اثنتين فاعترفنا بذنوبنا فهل إلى خروج من سبيل﴾، فيجيبهم الله سبحانه: ﴿ذلكم بأنه إذا دعي الله وحده كفرتم وإن يشرك به تؤمنوا فالحكم لله العلي الكبير﴾. ثم يقولون: ﴿ربنا أبصرنا وسمعنا فارجعنا نعمل صالحا إنا موقنون﴾، فيجيبهم الله عز وجل: ﴿فذوقوا بما نسيتم لقاء يومكم هذا إنا نسيناكم وذوقوا عذاب الخلد بما كنتم تعملون﴾. ثم يقولون: ﴿ربنا أخرنا إلى أجل قريب نجب دعوتك ونتبع الرسل﴾، فيجيبهم الله عز وجل: ﴿أولم تكونوا أقسمتم من قبل ما لكم من زوال﴾. فيقولون: ﴿ربنا أخرجنا نعمل صالحا غير الذي كنا نعمل﴾، فيجيبهم الله عز وجل: ﴿أولم نعمركم ما يتذكر فيه من تذكر وجاءكم النذير فذوقوا فما للظالمين من نصير﴾. ثم يقولون: ﴿قالوا ربنا غلبت علينا شقوتنا وكنا قوما ضالين * ربنا أخرجنا منها فإن عدنا فإنا ظالمون﴾، فيجيبهم الله عز وجل: ﴿اخسئوا فيها ولا تكلمون﴾، فلا يتكلمون بعدها أبدا ». (تفسير سعيد بن منصور)

Explanation Of Surah Al Nas :
أعوذ : Letter (ذ) Make a tip of Tongue touch The tip of front teeth, Like (Th) English letter, There are Letters in Arabic should Pronounced like that ث – ظ- ذ
بِرَبِّ النَّاسِ : Read (ن) with Shaddah (Ghonna) Two Haraks ( Vowel counts ).
مَلِكِ النَّاسِ : The same (ن) Rules in previous Ayah, And Alif Maddin ( النَّاسِ ) length it Two Vowel counts.
There three Madd Letters : Alif preceded by Fatiha – Waw preceded Dammah – Yaa preceded by Kasrah.
إِلَهِ : Small Alif her like big one Alif Madd length it Two Vowel counts.
مِن شَرِّ : Noon followed by (ش) It is IKhfaa Haqeqe There are 15 letters for Ikhfaa and ش one of these letters, In Ikhfaa Noon Sakinah or Tanween not pronounced MAkhraj, only Gunnah is promounced.
الْوَسْوَاسِ : Alif Maddin Two Haraks ( Vowel counts ).
الْخَنَّاسِ : Noon with Shadih Two Vowel counts, And (خ) letter has Tafkheem rule, it’s meaning elevating the posterior tongue to the roof of the mouth (soft palate)
الَّذِي : Yaa Madiah ( 2 ) Haraks, Natural Maad , There are three letters (ا- و – ى)
مِنَ الْجِنَّةِ : Hamzat Al Wasl , We Don’t pronounce it .
Surat An-Nas translation ( Tafseer ) :
Say, “I seek refuge in the Lord of mankind. (قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١
The King of mankind. (مَلِكِ النَّاسِ (٢
The God of mankind. (3) إِلَهِ النَّاسِ
From the evil of the sneaky whisperer. (4) مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
Who whispers into the hearts of people. (5) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
From among jinn and among people. (مِنَ الْجِنَّةِ وَالنَّاسِ ﴿ 6
​

u/Senior_Flower5112
assalam alaikum Taking someone from sin to innovation is a terrible idea. He either pray the Sunni way or not at all[1].
if you want your friend to pray, first you should pray daily in mosque and soon enough he will follow. It has been tried. you should read the virtues of Sahaba & tawheed together.
another book I would recommend for you to read alone is: https://ibnabbas.wordpress.com/2015/07/23/from-the-heart-to-the-heart-sh-uthman-al-khamees-english-pdf/
you could read the verses quoted in the above book and contemplate on them together using the tafseer of alsadi. السعدي
i am sorry to say this but your friend may start participating in stuff that would be considered kufr (slandering Sahaba & wives, fabrication of Quran, worshipping Ali) . Please tell me if you need references (I know not all shias are like this but most are, especially scholars, it is a step by step process)
[1].reference: https://www.sayingsofthesalaf.net/the-sunni-sinner-and-the-devout-heretic/
https://abukhadeejah.com/imaam-al-barbahari-on-being-seen-with-an-innovato
https://abukhadeejah.com/sharhus-sunnah-of-al-barbahaaree-yunus-bin-ubayd-advises-his-son-that-sin-is-better-than-bidah/
not that it matters (the main issue is aqeedah) much but don’t pray behind. him his wudu is invalid because he doesn’t wash his feet (he wipes together with hair & ears). He also washes his arms in reverse. https://islamqa.info/en/answers/20093/ruling-on-praying-behind-a-shii
inshaallah your friend will be guided. feel free to ask anything about shias from me or anyone in this sub.

Ibn Rajab al-Hanbali once described his teacher, ibn al-Qayyim, by writing:
[وتفنن في علوم الإسلام وكان عارفا بالتفسير لا يجارى فيه]
He excelled in the Islamic sciences and had an unparalleled knowledge of tafsir.
[Dhayl Tabaqat al-Hanabilah 2/448]
You can explore a collection of his writings on tafsir here:
https://tulayhah.wordpress.com/tafsir-ibn-al-qayyim-translation-index/

Introduction to Surah Al Masad
Surah Al-Masad, also known as Surah Al-Lahab, It contains a stern warning against Abu Lahab, an uncle of the Prophet Muhammad (peace be upon him), and his wife, Umm Jamil, who were among the staunchest enemies of Islam during the early days of prophethood.
Why Was Surah Al Masad Revealed (Asbab al-n-Nuzul)?
Ibn ‘Abbas who said: “One day, the Messenger of Allah, Allah bless him and give him peace, climbed al-Safa [hill] and shouted: ‘Come to me!’ And so all the Quraysh gathered around him.
They said: ‘What ails you?’ He said: ‘If I were to tell you that the enemy is going to attack you in the morning or in the evening, would you not have believed me?’ They said: ‘Indeed, we would believe you’.

What Is The General Meaning of Surah Al Masad ?

The surah begins by condemning Abu Lahab, the uncle of the Prophet Muhammad, and his wife Umm Jamil. It describes them as facing a miserable end, indicating their rejection of Islam and their vehement opposition to the Prophet’s message.
Warning Against Disbelief and Arrogance: Surah Al-Masad serves as a warning against the consequences of disbelief (kufr) and arrogance (kibr).
It highlights the fate of those who reject the truth and persist in their hostility towards Allah’s guidance and His messenger. Abu Lahab and his wife serve as examples of individuals who allowed their arrogance and disbelief to lead them astray.
Illustration of Divine Justice: The surah illustrates the principle of divine justice by portraying the fate of Abu Lahab and his wife as a consequence of their actions.
It underscores the concept that Allah’s judgment is swift and just, and that individuals will be held accountable for their deeds in the Hereafter.

Benefits of Surah Al Masad

• Surah Al-Masad serves as a reminder of divine justice, highlighting the consequences of opposing the truth and engaging in hostility towards the Prophet Muhammad (peace be upon him) and his mission.
• It underscores the principle that Allah does not overlook wrongdoing and that ultimately, everyone will be held accountable for their actions.
• Reciting Surah Al-Masad reminds believers to avoid arrogance, hostility, and enmity towards the message of Islam and its messenger.
• Encouragement to Uphold Truth: Surah Al-Masad encourages believers to uphold the truth and stand firm in the face of opposition and adversity.
• It serves as a source of inspiration for those facing persecution or opposition due to their faith, reminding them of the ultimate victory of truth over falsehood.

Tafseer Surah Al Masad Benefits Tajweed rules

Introduction to Surah Al Masad
Surah Al-Masad, also known as Surah Al-Lahab, It contains a stern warning against Abu Lahab, an uncle of the Prophet Muhammad (peace be upon him), and his wife, Umm Jamil, who were among the staunchest enemies of Islam during the early days of prophethood.
Why Was Surah Al Masad Revealed (Asbab al-n-Nuzul)?
Ibn ‘Abbas who said: “One day, the Messenger of Allah, Allah bless him and give him peace, climbed al-Safa [hill] and shouted: ‘Come to me!’ And so all the Quraysh gathered around him.
They said: ‘What ails you?’ He said: ‘If I were to tell you that the enemy is going to attack you in the morning or in the evening, would you not have believed me?’ They said: ‘Indeed, we would believe you’.

What Is The General Meaning of Surah Al Masad ?

The surah begins by condemning Abu Lahab, the uncle of the Prophet Muhammad, and his wife Umm Jamil. It describes them as facing a miserable end, indicating their rejection of Islam and their vehement opposition to the Prophet’s message.
Warning Against Disbelief and Arrogance: Surah Al-Masad serves as a warning against the consequences of disbelief (kufr) and arrogance (kibr).
It highlights the fate of those who reject the truth and persist in their hostility towards Allah’s guidance and His messenger. Abu Lahab and his wife serve as examples of individuals who allowed their arrogance and disbelief to lead them astray.
Illustration of Divine Justice: The surah illustrates the principle of divine justice by portraying the fate of Abu Lahab and his wife as a consequence of their actions.
It underscores the concept that Allah’s judgment is swift and just, and that individuals will be held accountable for their deeds in the Hereafter.

Benefits of Surah Al Masad

• Surah Al-Masad serves as a reminder of divine justice, highlighting the consequences of opposing the truth and engaging in hostility towards the Prophet Muhammad (peace be upon him) and his mission.
• It underscores the principle that Allah does not overlook wrongdoing and that ultimately, everyone will be held accountable for their actions.
• Reciting Surah Al-Masad reminds believers to avoid arrogance, hostility, and enmity towards the message of Islam and its messenger.
• Encouragement to Uphold Truth: Surah Al-Masad encourages believers to uphold the truth and stand firm in the face of opposition and adversity.
• It serves as a source of inspiration for those facing persecution or opposition due to their faith, reminding them of the ultimate victory of truth over falsehood.

Introduction to Surah Al Nasr
Surah An-Nasr is the 110th chapter of the Quran and is also one of the shorter chapters, consisting of only three verses. Despite its brevity, Surah An-Nasr carries significant benefits for believers who recite and reflect upon its meanings.
Why Was Surah Al Nasr Revealed (Asbab al-n-Nuzul)?
Ibn ‘Abbas who said: “When the Messenger of Allah, Allah bless him and give him peace, returned from the Battle of Hunayn and Allah, exalted is He, revealed (When Allah’s succour and the triumph cometh).
He said: ‘O ‘Ali ibn Abi Talib! O Fatimah! Allah’s succour and triumph has come, I have seen people entering the religion of Allah in troops, I therefore hymn the praises of my Lord and seek forgiveness of Him, for He is ever ready to show mercy
What Is The General Meaning of Surah Al Nasr ?
The surah begins with the declaration of Allah’s grant of victory to His messenger, Prophet Muhammad (peace be upon him), and the believers. It serves as a testament to the ultimate triumph of truth and righteousness over falsehood and adversity.
Completion of the Prophet’s Mission: Surah Al-Nasr can be understood as a revelation signaling the completion of the Prophet Muhammad’s (peace be upon him) mission.
It indicates that the time for the conquest of Mecca and the establishment of Islam’s dominance in the Arabian Peninsula was near.
The victory mentioned in the surah foreshadows the imminent fulfillment of the Prophet’s mission and the spread of Islam.
Benefits of Surah Al Nasr
Victory and Success: The primary theme of Surah An-Nasris victory and success.
It celebrates the triumph and conquest granted by Allah to His messenger, Prophet Muhammad (peace be upon him), and the early Muslim community.
Reciting this surah serves as a reminder of Allah’s support and assistance in achieving victory over adversaries, both in worldly matters and in spiritual struggles.
Encouragement and Hope: Surah An-Nasr serves as a source of encouragement and hope for believers.
It reminds them that despite facing challenges and difficulties, victory and success are ultimately promised to those who remain steadfast in their faith and trust in Allah.
Gratitude and Thankfulness: Reciting Surah An-Nasr fosters a sense of gratitude and thankfulness to Allah for His blessings and favors. It reminds believers to acknowledge and appreciate Allah’s mercy and support in granting victory and success.
Expressing gratitude through the recitation of this surah strengthens the bond between the believer and their Creator.