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The Spy Who Conned Them

shiaman14

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I have been meaning to post this theory/analysis for a while now but hadn't to-date for fear of creating an unnecessary controversy. Something that all of us need to ask ourselves and someone did ask me is the question, "What happened to the Ummah that within 50 years of the Prophet's demise, his grandson was brutally murdered?"

Background:

 

(From the TV Serial about the life of Caliph Umar)

During the early days of Islam, the Kuffar of Mecca regularly gathered inside the Kaaba to discuss the issue of the Prophet (saw) and Islam and how to rid Arabia of them.  The gathering included a Who's Who of the Kuffar including personalities such as Abu Sufiyan, Mughayrah, Umar bin Al-Khattab and others. Umar was one of the shrewdest members of this Shura Council as his advice was regularly heeded by others.

All these personalities actively participated in the persecution of the Muslims as they were staunchly against the new faith. Specifically, Umar's animosity was such that he did not hesitate from beating his slave girl (Labina) until he would tire and then promise her he would continue upon regaining his strength. (Shilbi Nomani - Al-Farooq)

The Shura discussed several options including bribing the Prophet, threatening him, negotiating with him, etc. One option that was hinted was sending a spy amongst the Muslims to keep track of their plans.

 

The Conversion:

 

Umar was enraged when he first heard the words of the Quran. One day (around the 6th year of Islam), Umar decided he had had enough of Islam and was going to end the 'fitna' once and for all by killing Muhammad (saw). A normally careful and shrewd individual who was not known for his bravery somehow decided to brandish his sword in public and was walking over furiously to kill the Prophet (saw) when he stumbled upon Numain bin Abdullah who inquired about his matter. The ever careful Umar told Numain openly that he intended to kill Muhammad but Numain told him to get his own house in order since Umar's sister and her husband had also accepted Islam.

So Umar went to his sister's house and eavesdropped on them reading some verses of the Quran. He entered their house, accused them of converting to Islam and beat them until they bled. Umar's sister (Fatima) told Umar that no matter what he did to them, they would not leave Islam. BAM!!!

These words had such an effect on Umar that he asked his sister to recite some words from the Quran. She did so and he immediately decided to accept Islam by declaring his belief in the Oneness of Allah and the Prophethood of Muhammad.

He went over to Arqam's house with sword in his hand and was received by the Prophet and his friends with caution. He told them he had accepted Islam and the Prophet and those around him rejoiced.

Conversion to Hijrah:

 

Fairly uneventful in terms of Umar. He was not informed about the migration plans of the Prophet.

Migration to the Demise of the Prophet:

Badr:
First of many battles between the kuffar if Mecca and the Muslims of Medina. 

There are some accounts that tell us the Meccans were informed of a Muslim army gearing up and so they gathered to go after them.

Someone may have alerted them about the army gearing up.

Uhud:
The Kuffar and Muslims armies met again a year later at Uhud.
After initial skirmishes, Ali, Hamza and Abu Dujana rushed into the middle of the enemies ranks and overwhelmed them. Some Muslims started plundering the spoils of war before total victory was gained and the archers proceeded to join in. This gave Khalid Bin Walid an opportunity to attack the Muslims from behind. This created a mayhem in which even the Prophet was injured. At this time, someone raised cry that the Prophet was dead and everyone should retreat or run. There were 3 groups of people. “I) A group ran away to Medina without looking back. II) Some continued to fight thinking it was useless to survive without the Prophet. III) A third group laid down their weapons and shield since there was no point in fighting any longer. Umar belonged to this group.” – Shibli Nomani – Al Farooq.

Balazuri in book Ansab Al-Ashraf states, “Omar was one of those who fled from the battle-field of Ohod but God pardoned him.

Towards the conclusion of the battle, a group of Muslims had surrounded the Prophet which included Umar. Khalid bin Walid and Abu Sufyan approached the group and ask, “Is Muhammad in the midst of this group?” The Prophet told everyone to stay quite. Then Abu Sufyan asked if Abu Bakr and Umar were there but received no reply so he concluded aloud, “They must have been killed”. Umar could keep quiet no longer and shouted out by thereby disobeying the Prophet, “We are all alive of enemy of God!” – Shibli Nomani – Al Farooq.

Why did Abu Sufiyan ask about Abu Bakr and Umar?

 

More importantly, why did Umar blatantly defy the orders of the Prophet (saw)?

 

Khandaq:
A trench was dug around Medina in a defensive battle against the Kuffar of Mecca and Jews from several tribes. The Kuffar army put Medina under siege for about 3 weeks. Then Amr bin Abd Wudd thrusted through the trench somehow. Perhaps someone had not dug a certain portion of the trench wide enough. He threatened the Muslims who praised Amr out of fear rather than fight. Ali leapt to fight Amr and beat him.

The tribe of Banu Qurayza had made a peace treaty with the Muslims but broke it under pressure from the Kuffar Army. News of the Qurayzah's supposed renunciation of the pact with Muhammad leaked out, and Umar promptly informed Muhammad.

How did Umar know the pact was broken?

 

Fear and anguish gripped Medina. So tense was the situation that, for the first time, the canonical daily prayers were neglected by the Muslim community. Only at night, when the attacks stopped due to darkness, could they resume their regular worship.

The Quran addresses this as follows:

[Shakir 33:10] When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah.

 

[Shakir 33:11] There the believers were tried and they were shaken with severe shaking.

 

[Shakir 33:12] And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive.

 

…..

 

[Shakir 33:19] Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah.

 

[Shakir 33:20] They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little.

 

Who are the hypocrites in such a small group of Muslims?

 

Who used sharp tongues against the Prophet (happened elsewhere as well)?

 

Who have not believed?

 

Who was constantly created discord amongst the Muslims?

 

Hudaibiya:
The Prophet intended to go to Mecca for pilgrimage 6AH. He went without arms but Umar convinced him that they may need arms so the Prophet agreed. The Prophet was informed that the Quraysh were not going to let the Muslims into Mecca so the Prophet wanted to send Umar to negotiate. Umar declined and ‘volunteered’ Uthman instead.

It took Uthman a few days longer than expected so the Prophet took an oath of allegiance from his companions that they would fight rather than flee. Umar was not part of the initial oath of allegiance. He was apparently already gearing up for the battle and was informed by his son of the Bait-al-Rizwan.

Why would someone not known for military prowess be so eager for a fight?

 

The Quraysh insisted upon their refusal to allow the Muslims to enter this year and the Treaty of Hudaibiya was negotiated.

Out of all the Muslims, it was the primary voice of Umar who was vehemently against the treaty and insisted on fighting in order to perform the pilgrimage. Such was his anger that he had this conversation with the Prophet (saw) – Shilbi Nomani – Al Farooq:

Umar: “O Prophet of God! Are you not the Messenger of God?
Prophet: “Certainly, I am.
Umar: “Are not our enemies idolatrous polytheists?
Prophet: “Undoubtedly they are
Umar: “Why then should we disgrace our religion?
Prophet: “I am the Messenger of God and I do not act in contravention of His Commandments

Could there be a bigger crime committed than accusing the Prophet of disgracing our religion?

 

Is the tone of Umar very similar to the people Allah address in Surah Azhab 33:11-20? Isn’t Umar smiting the Prophet with his sharp tongue?

 

Is it possible that when Allah revealed Surah Fath, verse 48.6 was intended for the people who disagreed vehemently with the truce?

 

Umar was shrew man so why would he insist on going to war with the Quraysh in Mecca with only 1,400 barely armed men? Did he intended to lead Muslims into a slaughter? Was the annoyance to the Treaty a result of the failure of his plans?

 

Khaibar:
Fairly uneventful other than Umar tried unsuccessfully to win the Fort.

Victory of Mecca:
Uneventful for the most part other than the issue surrounding Abu Sufiyan. Apparently Umar wanted to behead Abu Sufiyan before he could get a word in but Abbas saved Abu Sufiyan from such fate…as the story goes. One way or another, Umar was involved in Abu Sufiyan’s forgiveness.

Hunain:
In similar fashion to Uhud, the Muslims gained the advantage initially, then lost it due to plundering, left he Prophet and eventually re-organized to win. It is reported that only a few soldiers stayed behind and fought, including Ali bin Abu Talib, the standard bearer, Abbas bin Abd Al-Muttalib, AbdAllah bin Abbas (Abu Fadl Al-Abbas), Usamah, and Abi Sufyan bin Hirith.

Divorcing of Wives:
Due to some wives, including Umar’s daughter Hafsa, sharing the secrets of the Prophet, he separated from them for 30 days. People even thought they had been divorced.

 

Tabuk:
No battle was fought but an important incident took place. Twelve hypocrites, out of whom eight were from amongst Quraysh and the remaining four were the inhabitants of Madina, decided to scare the camel of the Prophet from the top of a defile situated on the route between Madina and Syria and to make him fall into the valley.

When he turned back his head he saw in the moonlit night that some mounted persons were pursuing him. To ensure that they might not be identified they had covered their faces and were conversing in very low voices. The Prophet became angry and challenged them and ordered Huzayfah to turn away their camels with his stick.

The call of the Prophet frightened them very much and they realized that he had become aware of their plot. They therefore, immediately went back the way they had come and joined other soldiers.

Huzayfah says: "I identified them from the marks of their camels and said to the Prophet: "I can tell you who they are so that you may punish them". But the Prophet instructed me in a kind voice not to divulge their secret, because it was possible that they might repent. He also added: "If I punish them the non-Muslims would say that now that Muhammad has achieved power, he has made a victim of his own companions".( Mughazi-i Waqidi, vol. III, pp. 1042 - 1043; Biharul Anwar, vol. XXI, page 247 and Seerah-i Halabi, vol. III, page 162.)

Were these the same hypocrites who had been with the Prophet from Uhud onwards?

 

Final Pilgrimage:
The final pilgrimage of the Prophet ended at Ghadeer where he announced Ali (as) as his successor.

Death of the Prophet:
Upon his return from the final pilgrimage, the Prophet fell ill. He named Usama bin Zayad as the head of an army unit and ordered virtually all his companions save the Bani Hashim to join Usama outside Medina. However, very few reported for duty thereby ignoring the Prophet’s command.

The illness of the Prophet lasted from 10 – 13 days. Three days before his death (Thursday), the Prophet asked some companions for pen and paper and said that he would write directions for his people which would save them from falling into error. Umar told everyone around that the Prophet was speaking in agony of pain and that the Quran was sufficient. This created a discord among those present. The word used “Hajir” occurs in tradition which signifies hysteria (Shilbi Nomani – Al Farooq).

If the insults at Hudaibiya were not enough, now we have someone accusing the Prophet of hysteria.

 

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To his credit, Shilbi Numani does try to present excuses for the behavior exhibited by Umar albeit weak excuses.

Once the Prophet removed these companions from his midst, there is no proof that they were repentant or returned to the Prophet to apologize. In fact, it would be fair to state that the Prophet died angry with Umar and those that supported him.

blog2.png.f1de66391c54ffabebfbcd7095fc308e.png

While I will agree with Shilbi that Umar was not upset at the Prophet’s demise but deem it politic to fake anger/sadness, I disagree with him that this was done for the prevention from hypocrites. More than likely and as evident, this was done to buy time to get his hands on the caliphate as we will soon discover.

It is evident from the incidences at Uhud, Khandaq, Hudaibiya, Hunain and during the last days of the Prophet that Umar was very critical of the Prophet (saw) publicly. When the Quran talks about hypocrites and those who smite the Prophet, is Umar included in that list?

 

After the Demise of the Prophet:

 

Saqifah:

 

We determined that Umar was not filled with sorrow at the demise of the Prophet but simply politicked to buy time. Abu Ubaidah ibn al-Jarrah came to Umar and informed him of the gathering of the Ansar at Bani Sa'ida's saqifah to elect a leader. Umar grabbed Abu Bakr and went there with Abu Ubaidah to intervene. Several Sunni sources state that they went their simply to stop the Ansar from selecting their own leader rather than to be elected.

Abu Bakr and Abu Ubaidah both deemed Umar suitable for the caliphate but there was great disagreement between the Ansar and them over this issue. Then all of a sudden, Umar just pledged his allegiance to Abu Bakr followed by Abu Ubaidah. The Ansar were divided into 2 camps and rather than let the other camp win, they too swore allegiance to Abu Bakr.

Throughout all the narrations about Saqifah, there is not a single mention of the Prophet or his demise or the need for his burial. Is this the action of a lover of Prophet (saw)?

 

Bani Hashim:

 

Imam Ali (as) and the rest of Bani Hashim held out paying allegiance to Abu Bakr. Umar with his cohorts put tremendous pressure on them to swear allegiance to Abu Bakr including standing at the door of Fatima’s house and either threatened or actually set fire to the door causing severe injuries to Fatima (as).

Fadak:

 

As part of the punishment for Bani Hashim, the land of Fadak was confiscated from their possession. Hz Fatima (as) and her family laid claim to it in the court of Abu Bakr but it was denied. At times when Abu wanted to return Fadak, Umar convinced him not to do so.

Caliphate of Abu Bakr:

 

Almost all decisions during the caliphate of Abu Bakr were taken by Umar. Abu Bakr was nothing more than a token or puppet Caliph with the strings firmly in control of Umar.

During the last days of Abu Bakr’s life, he decided to make Umar the next caliph by putting it in writing.

Why did Umar not raise the issue of Abu Bakr speaking/writing under hysteria?

 

Caliphate of Umar:

Coming back full circle, we started the conversation discussing the Shura of the Kuffar that used to take place in the Kaaba in which Umar and Abu Sufiyan were active participants. They had a great deal of mutual respect for each other. From Umar’s conversion until the Conquest of Mecca, Abu Sufiyan and Umar were sworn enemies based on Umar’s refusal to go into Mecca during Hudaibiya.  Between the Conquest of Mecca and the demise of the Prophet, the primary people left from the Shura days were Abu Sufiyan and Umar.

Something happened between the Victory of Mecca (630AD) and 634AD to where first Yazid bin Abu Sufiyan was chosen, by Abu Bakr, to be one of the generals in the army to invade Roman-Syria and then subsequently chosen to be the governor of Syria by Umar.

Umar had a policy of rotating governors every 2-3 years. However, he did not implement this policy for Syria. He let Yazid bin Abu Sufiyan rule until his death and then immediately turned over the governorship of Syria to Muawiya bin Abu Sufiyan. Yazid and then Muawiya were given full control of Syria, its riches and armies for them to use as they saw fit. There are traditions that state that Abu Sufiyan was upset the news of his son, Yazid’s, death but then rejoiced when he found out Muawiya was given the governorship of Syria. He is even alleged to have said that the reigns of the Caliphate belong to Bani Ummaya now.

Umar’s last course of action was to setup a biased shura in which no one but Uthman could have been chosen as the Caliph and thereby fulfilling Abu Sufiyan’s dream of the Ummayad dynasty.

Conclusion:

 

Umar’s conversion story is somewhat dubious.

Umar’s time with the Prophet is full of doubts and disrespect. There are no accounts of any sahaba being as rude and obnoxious towards the Prophet as Umar.

Umar politicked at the demise of the Prophet showing showing no sorrow whatsoever.

Umar oppressed the family of the Prophet (saw)

Umar rekindled old friendships and showed favoritism towards them.

Umar is the primary reason behind the rise of the Bani Ummayya.

So was Umar a spy sent by the Kuffar of Mecca to tell them of the Prophet’s (saw) plans and to sow doubts and confusion amongst the Muslims?

 

You be the judge.

 



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Great blog brother, I couldn't agree more with what you said. You forgot to mention the verse that was revealed after the Battle of Hunayn. 

Allah has helped you on many occasions including the day of Hunayn. When you were happy with the number of your men who proved to be of no help to you and the whole vast earth seemed to have no place to hide you (from your enemies) and you turned back in retreat (Surah al-Tawbah, 9:25)

Allah was talking about Umar, abu bakr and uthman in that verse.

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People often ask that if the Prophet knew them to be bad, why did he not take action against them.

The attempt on the Prophet's life after Tabuk is often ignored. The Prophet saw the faces of the 12 people who tried to assassinate him but did not name them because of the slim possibility that they might repent.

Our Prophet - the mercy to the Universe - did not take action against the hypocrites because just like Allah ÓÈÍÇäå æÊÚÇáì, the Prophet was also willing to give the sinner until the last moment to be repentant.

 

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Excellent post, MashaAllah

also you might want to mention the wider context at the time - the roman empire was still very much around, and busy infiltrating christianity and (to a lesser extent since it was already corrupted) judaism. why not look at the events in the Islamic early days as a part of a wider jigsaw puzzle, where the romans/ enemies of allah actually SENT omar to infiltrate/distort/disrupt islam similar to what was done to christianity and jusaism? 

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On 2/21/2017 at 6:40 AM, DigitalUmmah said:

Excellent post, MashaAllah

also you might want to mention the wider context at the time - the roman empire was still very much around, and busy infiltrating christianity and (to a lesser extent since it was already corrupted) judaism. why not look at the events in the Islamic early days as a part of a wider jigsaw puzzle, where the romans/ enemies of allah actually SENT omar to infiltrate/distort/disrupt islam similar to what was done to christianity and jusaism? 

That came a little later brother when Caliph Umar and Uthman were heaviliy influenced by the Jew Ka'ab Al-Ahbar.

Isn't it convenient that our sunni brothers are always eager to bring up the ficticious character of Ibn Saba but never speak about Ka'ab.

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One piece of important evidence I omitted on purpose was the role of Abu Sufiyan after the demise of the Prophet.

When everyone swore allegiance to Abu Bakr, Abu Sufiyan wanted the caliphate to remain among the children of Abd-manaf. Aba Sufiyan then told `Ali: “O aba al-Hasan, extend your hand that I may pledge allegiance.” But `Ali refused his offer so abu Sufiyan recited poetry depicting the pitiful situation of the two men which led `Ali to rebuke him: “By Allah you only seek to cause trouble and you’ve always wished harm to befall Islam. Leave us, we are not in need of your advice. (Tabari, Ibn abi al-Hadid).

What are the chances that Abu Sufiyan made the same offer to Abu Bakr and Umar and some how force them into starting a war with Imam Ali (as). As we can see, the usurping of Fadak and Ridda wars were meant to create civil war and extinguish Islam.

It looks like Abu Sufiyan was rewarded by giving his sons the governorship of Syria. Is there any other justification?

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When everyone swore allegiance to Abu Bakr, Abu Sufiyan wanted the caliphate to remain among the children of Abd-manaf. Aba Sufiyan then told `Ali: “O aba al-Hasan, extend your hand that I may pledge allegiance.” But `Ali refused his offer so abu Sufiyan recited poetry depicting the pitiful situation of the two men which led `Ali to rebuke him: “By Allah you only seek to cause trouble and you’ve always wished harm to befall Islam. Leave us, we are not in need of your advice. (Tabari, Ibn abi al-Hadid).

Imam Ali (as) said that Abu Sufiyan always wished harm to befall Islam.

Abu Bakr, Umar and Uthman gave the aided Abu Sufiyan and his progeny and are the primary reason for the rise of the Bani Ummayya. 

As such, aiding the enemy of Islam should be considered treason, shouldnt it?

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      Despite his predominant interest in rational theology, this did not stop him from being a prolific narrator of mostly Fiqhi [legal] narrations from the two Imams. He is an example of a hybrid-scholar i.e. the few companions who could bridge between the wholly rationalistic and the wholly traditionalistic trends among the early Shia. There are 167 narrations in whose chain he appears in our corpus as it stands today.
       
      His special position with al-Sadiq
      Hisham is said to have been influenced initially by the ideas of Jahm b. Safwan (d. 128). His ‘conversion’ to Shi’ism was borne out of an encounter with the master described below:   It is narrated from Umar b. Yazid [who recounted] that - His nephew Hisham used to subscribe to the Jahmi Madhhab as far as religion was concerned and was devilishly adept at it. He asked me one day to arrange it so that he could enter in and meet Abi Abdillah عليه السلام. I requested permission [from the Imam] to allow Hisham to come meet him which he [Imam] approved. I stood to depart and took a few steps but began thinking about his [Hisham’s] viciousness and maliciousness [when arguing] so I returned back to Abi Abdillah عليه السلام and informed him of these traits of his. Abu Abdillah عليه السلام said to me: O Umar - do you fear for me? I became ashamed of what I had said and recognized that I had overstepped my limits [tripped up]. I departed in a state of shame until I came to Hisham and informed him that permission had been granted but requested him to delay going to meet him [i.e. because of my embarrasment to meet the Imam so soon], but Hisham could not wait and hurried to see him. He knocked and entered and I went with him.
      When we were seated in his presence Abu Abdillah عليه السلام asked him a question which Hisham hesitated over and could not answer. Hisham asked him [the Imam] to give him time [to come up with the answer] which Abu Abdillah عليه السلام agreed to. Hisham went away and sought to find the answer for several days to no avail. He retuned to Abi Abdillah عليه السلام at which point Abu Abdillah عليه السلام solved it for him. He [the Imam] proceeded to ask him other questions which invalidated his [Hisham’s] beliefs and creed. This caused Hisham to leave in sadness and confusion. He [Hisham] said: I remained for days with my confusion unresolved.
      Umar b. Yazid said: Hisham asked me to seek permission for him to enter and meet Abi Abdillah عليه السلام for the third time. I went to see Abi Abdillah عليه السلام who said: He should wait for me in such and such place - which he named - in Hira so as we can meet tomorrrow if Allah wills. Umar says: I proceeded to Hisham and informed him of his [the Imam’s] words and instruction. He [Hisham] was very pleased and delighted by that and preceded him [the Imam] in reaching the location that he [the Imam] had mentioned.
      Then I saw Hisham after that and asked him what had happened between them. He informed me that he was the first to reach the location that Aba Abdillah عليه السلام had appointed for him, as he was waiting he saw Abi Abdillah عليه السلام approaching on a mule of his. Hisham says: When I got a glance of him and he came near me I was overcome by awe at his visage, so much so that I could not find the words to speak and my tongue was motionless. Abu Abdillah عليه السلام stopped before me for a moment waiting for me to speak, but this just added to my amazement and astonishment. When he saw this he struck his mule and continued on until he entered one of the roads in Hira. I was sure that what had happened to me and my awe of him was not but from Allah Mighty and Majestic because of his [the Imam’s] great position and station in the eyes of the Majestic Lord.
      Umar said: Hisham attached himself to Abi Abdillah عليه السلام and abandoned his former Madhhab and converted to the true religion. Then he ascended to a position beyond that of all the companions of Abi Abdillah عليه السلام and all praise belongs to Allah.
      al-Sadiq recognised the potential of Hisham as an able student almost instantly. He seems to have treated him preferentially to other disciples and favoured him beyond others. The Imam taught him the secrets of Tawhid and supplicated for him. It is this close nurturing of Hisham which allowed him to climb the ladder of ascent to the pinnacle of his field. Ali b. Ibrahim – his father – al-Nadhr b. Suwayd – Hisham b. al-Hakam - that he asked Aba Abdillah عليه السلام about the Names of Allah and their derivation [etymology] saying: What is Allah derived from? so he [the Imam] said to me: O Hisham, Allah is derived from … have you understood O Hisham? an understanding through which you can repel and defeat our enemies and those who betake another apart from Allah Mighty and Majestic [alone].
      I said: Yes.
      He said: May Allah benefit you by it and make you firm O Hisham.
      Hisham said: By Allah no one has defeated me on the subject of Tawhid to this day when I stand in the position I do.   
      That Hisham reached the pinnacle is clear in the incident of the famous debate with the Syrian. It is the young Hisham who speaks last and best despite the presence of all the other major students much older than him garnering the praise of the Imam in the process. Ja’far b. Muhammad b. Qulawayh – Muhammad b. Ya’qub al-Kulayni – Ali b. Ibrahim – his father – a number of his men – Yunus b. Ya’qub who said: I was at Abi Abdillah’sعليه السلام when a man from the people of Syria came and said: I am a man who is proficient in theology, jurisprudence and the inheritance laws. I have come to debate your companions … He [the Imam] said to me: Go out the door and look for any of the experts and bring him in. He [Yunus] said: I brought in Humran b. A’yan who was good at debating, al-Ahwal who was also good, Hisham b. Salim who was good too, and I brought in Qays al-Ma’sir who was the best of them in my estimation. He [Qays] had learnt to debate at the hands of Ali b. al-Husayn عليهما السلام.  
      When the gathering settled down – this was in pavillion which had been pitched on a mountain near the sanctuary (Ka’ba) where Abu Abdillah عليه السلام used to spend a few days before the Hajj – Abu Abdillah عليه السلام peered outside the pavillion and saw a camel ambling.
      He [the Imam] said: It is Hisham by the Lord of the Ka’ba! He [Yunus] said: We thought that ‘Hisham’ was a reference to a man from the descendants of Aqil greatly beloved to him, but it turned out to be Hisham b. al-Hakam whose beard had just sprouted for the first time, and there was no one among us who was not older than him.
      He [Yunus] said: Abu Abdillah عليه السلام made room for him … then he said: O Humran debate the man, Humran debated him and defeated him. He [the Imam] said: O Taqi debate the man, al-Ahwal debated him and won. Then he [the Imam] said: O Hisham b. Salim debate him, but they ended in a draw. Then Abu Abdillah عليه السلام said to Qays al-Ma’sir: debate him, so he debated him and Abu Abdillah عليه السلام began laughing at their talk because of what befell the Syrian [of defeat]. 
      Then he [the Imam] said to the Syrian: debate this young man - that is Hisham b. al-Hakam ….
      Yunus said: I thought that he [the Imam] would - by Allah - say to Hisham words similar to what he had said to the others [i.e. the Imam had found fault in all their argumentations] but instead he said: O Hisham, you never fall flat [settle on the ground], everytime it seems that you are about to come to ground [i.e. be defeated] you just bend your legs [to able to leap] and off you fly away again. The likes of you should debate the people. Therefore be wary of slipping and you will find that succor is around the corner if Allah wills.
      al-Sadiq took great pride in Hisham’s achievements, and on at least one occasion asked Hisham to recount the details of a particularly momentous debate to the other disciples. Hisham had developed a decisive argument for the need for an Imam at all times in his debate with Amr b. Ubayd the Mu’tazili using an analogy of the centrality of the ‘heart’ relative to the other body functions to describe the centrality of the Imam to relative to the Umma. al-Ayyashi – Ali b. Muhammad b. Yazid al-Fayruzani al-Qummi – Muhammad b. Ahmad b. Yahya – Abi Ishaq – Muhammad b. Hammad – al-Hasan b. Ibrahim – Yunus b. Abd al-Rahman – Yunus b. Ya’qub who said: There were with Abi Abdillah عليه السلام a large number of his companions. Among them were Humran b. A’yan, The Believer of Taq (al-Ahwal), Hisham b. Salim, al-Tayyar and others among them Hisham b. al-Hakam who was just a young man. Abu Abdillah عليه السلام said: O Hisham, he [Hisham] said: at your service O the son of the Messenger of Allah! He [the Imam] said: Will you not inform me how you dealt with Amr b. Ubayd and your questions to him? Hisham said: I revere you and am thus self-conscious in front of you! My tongue does not speak in your presence. Abu Abdillah عليه السلام said: If I order you to do something then do it … Abu Abdillah laughed with delight [after Hisham recounted his debate] and then said: Who taught you this O Hisham? He said: O the sone of the Messenger of Allah the words were made to flow through me tongue! He [the Imam] said: I swear by Allah that this is written in the scrolls of Ibrahim and Musa!
       
      His special position with al-Kadhim
      Hisham enjoyed an especially close relation with al-Kadhim عليه السلام
      al-Tusi says:
      كان من خواص سيدنا مولانا موسى بن جعفر عليه السلام
      He was one of the intimates of our master Musa b. Ja’far عليه السلام
      This can be seen in the examples below:
      Hamduwayh b. Nusayr – Muhammad b. Isa – al-Hasan b. Ali b. Yaqtin who said: Whenever Abu al-Hasan [al-Kadhim] عليه‌ السلام wanted some neccessities for himself, or something of a personal nature, he would write to my father Ali: ‘purchase for me this and that or acquire for me such and such, and the one to undertake that should be Hisham b. al-Hakam’. But if it had to do with his [the Imam’s] more general responsibilities he would just write: ‘purchase for me this and that’ and not mention Hisham unless it was personal.
      It is also said that his [the Imam’s] favour towards him [Hisham] and his [Hisham’s] status in his [the Imam’s] estimation reached such a level that he [the Imam] sent him [Hisham] fifteen thousand gold coins and said to him: ‘do business with them and keep the profits thereof returning to us only the capital’. Hisham did as instructed. May Allah bless Abi al-Hasan.    
      Hamduwayh and Ibrahim the sons of Nusayr – Muhammad b. Isa – Zuhl – Asad b. Abi al-Ala who said: Abu al-Hasan the First عليه‌ السلام wrote to those who had come up from his Shia in one of the years during the pilgrimage season [to make the Hajj] about fulfilling a certain need of his, no one took it up [responded positively] except Hisham b. al-Hakam. He [Asad] said: He [the Imam] later wrote to him - that is Hisham b. al-Hakam - ‘may Allah make your reward paradise’.
    • By shadow_of_light in From Earth to Heaven
         1
      ....
      ....
      غمگین, گل یاس
      اشکت چو الماس
      قلب رئوفت
      سرشار از احساس
       
      بانوی خسته
      دلت شکسته
      زیر خاک سرد
      بخواب آهسته
       
      مسافر شب
      برو تا بهشت
      نیست جای تو
      این دنیای زشت
       
      عزم سفر کرد
      رفت تا افلاک
      خداحافظ ای
      دنیای ناپاک
       
      اگرچه هستی
      آرام و خاموش
      هرگز نگردد
      یادت فراموش
    • By Sisterfatima1 in Fatima
         0
      My dear sweet daughter as time goes by I feel more and more we are being disconnected your birth was truly a blessing for me after a difficult time 
      you were my everything watching you grow up and having people around you caring for you and loving you when I can’t be there hurts me alot
      i wish I could be the one holding your hand and helping you during hard times 
      I would give anything to have one more day with you and just play with you like we used to play 
       
      I miss your laughter I miss holding you when you were sad I miss you singing to your brother 
      I’ve missed out on so much in your life I hate living with this 
      i wish daddy would let me know you more 
      if you ever read this one day my sweet girl know that mummy loves you and wants you no matter what anybody says I never abandoned you 
      I hope one day we can be reunited 
      I pray Allah will always keep you safe my precious baby 
    • By Haji 2003 in Contemporania
         0
      The vegetarian industry holds that killing animals is bad. No doubt killing an animal means that it suffers a premature death. However nowadays, at least, it is because of the human need for meat that millions of animals have a life that they otherwise would not have had - because there would not have been an economic reason for them to be bred.
      The issue then, is one of premature death vs. not having a life at all.
      If people believe that animals are sentient and have some level of intelligence and should not be slaughtered as a result - surely those very arguments can be used to against denying those animals life as a vegetarian lifestyle would. 
      So the solution to the ethical/sustainability issues around meat eating is not to ban the practice altogether, rather it is to do with proper animal husbandry and a level of animal protein consumption that is lower than at present.
    • By Ali in ShiaChat.com Blog
         14
      [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama!  I will also provide some feedback on development efforts, new features and future goals and objectives]
      Part 1 - The IRC (#Shia) Days!
      Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 year old me was still trying to make sense of it all. 
      In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial up modem was.  Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) -  I digress.
      Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in armchair jihadi-like debates with our Sunni brothers on an IRC channel called #Shia.  (Ok, a side note here for all you little pups.  This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”.  The “Hash tag” was a much cooler thing back in the day than the way you young’uns use it today).
      For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client.  It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as member of their chat room.  Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.).  Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years.  I learned everything I knew from that channel and met some of the most incredible people.  Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course the alternate was school and work but that was just boring to a 15 year old.
      In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia.  As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggy backed on one of our member’s servers and domain name.
      The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam.  As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style.  Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.
      A thought occurred to me.  Why not start a “forum” for the moderators to use?  The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today.  The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at anytime from anywhere was extremely well welcomed by the Internet users.  I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just setup was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.
      [More to follow, Part 2..]
      So who here is still around from the good old #Shia IRC days?
    • By Islamic Salvation in A Marginalia to Mu'jam
         13

       
      A small collection of 82 reliable narrations concerning Intellect and Knowledge translated into English with annotated footnotes. 
      Download PDF: https://www.scribd.com/document/361632457/Book-of-Intellect-and-Knowledge-Mu-jam-1-1
      This is an UNSECURED version to aid copy and paste.
       
      Preamble
      The first book of the first volume is the book of Intellect and Knowledge. Some short words on the Islamic conception of both is in order.
      Aql is the vehicle through which the initial queries about the reality of life and nature of the world is made. It is also an essential component towards the Ma’rifa [recognition] of Allah. Thus it becomes the preliminary ‘inner prophet’ which can lead to ‘outward’ guidance and consequently obedience of Allah. It has been attributed to al-Sadiq that he said when asked to define Aql:
      ما عبد به الرحمن واكتسب به الجنان
      That by which the Rahman [Most Merciful] is worshipped and by which the Gardens are acquired[1]
      Aql is what will be held accountable. The more perfect the Aql of the one doing the deed the more complete it becomes and vice versa. The messenger of Allah is supposed to have said:
      إذا رأيتم الرجل كثير الصلاة كثير الصيام فلا تباهوا به حتى تنظروا كيف عقله؟
      If you see a man who prays a lot and fasts a lot then do not be overly impressed with him until you observe how his Aql is[2]
      Knowledge and its pursuit has been given such importance in Islam that a Western Scholar like Rosenthal could speak of the ‘Empire of Reason’. Knowledge is of many types, but the one which has been obligated is acquiring the knowledge which will make one succeed in this world and hereafter i.e. knowledge of the creator and one’s obligations towards Him.
      It is not enough to gain knowledge in theoretical terms, in fact the very definition of knowledge is the one which is put into practise. This is best summed up in a narration attributed to the Commander of the Faithful:
      حسبك من العلم أن تخشى الله، وحسبك من الجهل أن تعجب بعلمك
      It is enough to be considered knowledge that you be in awe of Allah, and it is enough to be considered ignorance that you feel proud with that which you know[3]
        [1] al-Kafi: 1/11
      [2] al-Kafi: 1/26
      [3] Amali of al-Tusi: 1/62
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