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Found 96 results

  1. Below mentioned some narrations show the love, care and respect Umar a.s had for ahlebait a.s. Same Umar a.s whom twelver shia regard as killer of Sayeda Fatima s.a. From Musannaf ibn abi Shaybah: حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: ثنا الْقَاسِمُ بْنُ مَعْنٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ، أَرَادَ أَنْ يَفْرِضَ لِلنَّاسِ، وَكَانَ رَأْيُهُ خَيْرًا مِنْ رَأْيِهِمْ، فَقَالُوا: ابْدَأْ بِنَفْسِكَ، فَقَالَ: «لَا، فَبَدَأَ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَفَرَضَ لِلْعَبَّاسِ ثُمَّ عَلِيٍّ حَتَّى وَالَى بَيْنَ خَمْسِ قَبَائِلَ حَتَّى انْتَهَى إِلَى بَنِي عَدِيِّ بْنِ كَعْبٍ [Zayd bin al-Hubab told us (Thiqah Imam), al-Qassim bin Ma`n told us (Thiqah Imam Kufi), from Ja`far (al-Sadiq), from his father, that when `Umar wanted to distribute among the people, and he was the best of them in opinion, they said: “Begin with yourself.” So he said: “No, I begin with those closest to the Prophet (saw).” So he distributed to al-`Abbas then to `Ali the Khums and continued to do so for every tribe until he ended with bani `Adi bin Ka`b. حَدَّثَنَا وَكِيعٌ، قَالَ ثنا سُفْيَانُ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وَضَعَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ اسْتَشَارَ النَّاسَ، فَقَالَ: «بِمِنْ أَبْدَأُ؟» قَالَ: ابْدَأْ بِنَفْسِكَ؟ قَالَ: «لَا، وَلَكِنِّي أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَدَأَ بِهِمْ» [Waki` told us (Thiqah Imam), Suffiyan told us (Thiqah Imam), from Ja`far, from his father, that he said: When `Umar was establishing the Diwans, he consulted the people. He asked: “With whom do I begin?” They said: “Begin with yourself?” He said: “No, but I shall begin with those closest to the Prophet (saw).” So he began with them.] حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ، قَالَ: ثنا حِبَّانُ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، أَنَّ عُمَرَ، أُتِيَ مِنْ جَلُولَاءَ بِسَبْعَةِ آلَافِ أَلْفٍ فَفَرَضَ الْعَطَاءَ فَاسْتَشَارَ فِي ذَلِكَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: «ابْدَأْ بِنَفْسِكَ، فَأَنْتَ أَحَقُّ بِذَلِكَ» ، قَالَ: لَا، بَلْ أَبْدَأُ بِالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِمَّنْ شَهِدَ بَدْرًا حَتَّى يَنْتَهِيَ ذَلِكَ إِلَيَّ، قَالَ: فَبَدَأَ فَفَرَضَ لِعَلِيٍّ فِي خَمْسَةِ آلَافٍ، ثُمَّ لِبَنِي هَاشِمٍ مِمَّنْ شَهِدَ بَدْرًا، ثُمَّ لِمَوَالِيهِمْ، ثُمَّ لِحُلَفَائِهِمْ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ حَتَّى يَنْتَهِي ذَلِكَ إِلَيَّ [Muhammad bin `Abdullah al-Asadi told us, Hibban told us, from Mujalid, from al-Sha`bi, that they brought `Umar seven million from Jalula’, so he ordered their distribution and consulted. `Abdul-Rahman bin `Awf said: “Start with yourself, you have the most right.” He replied: “No, I shall begin with those closest to the Prophet (saw), those who witnessed Badr until I end with myself.” So he ordered that `Ali receive five thousand, then to bani Hashim, those of them that witnessed Badr, then to their servants, then allies, and he kept on going until his own turn.] From al-Amwal lil-Qassim bin Salam: قال : وحدثت عن عبد الوهاب بن عبد المجيد الثقفي ، عن جعفر بن محمد ، عن أبيه ، أن عمر ألحق الحسن والحسين بأبيهما ، وفرض لهما في خمسة آلاف وحدثني نعيم بن حماد ، عن عبد العزيز بن محمد ، عن جعفر بن محمد ، عن أبيه ، أن عمر فعل ذلك بالحسن والحسين [He said: And I was told from `Abd Wahb bin `Abdul-Majeed al-Thaqafi, from Ja`far bin Muhammad, from his father, that `Umar followed `Ali by his sons al-Hasan and al-Husayn giving each of them five thousand. And Nu`aym bin Hammad (Imam Saduq) told me, from `Abdul-`Aziz bin Muhammad al-Darawardi (Hasan al-Hadith) from Ja`far bin Muhammad, from his father, that `Umar indeed did so with al-Hasan and al-Husayn.]
  2. 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 Abdullah, 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. 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. 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.
  3. Sheik Hassan Allahyari. Salam. Last week Sheikh Asrar Rashid issued at challenge to the Shia Ulema based in the West to debate him. I hereby accept the challenge. Having previously debated and destroyed a plethora of Bakri titans via TV debates, I'll happily do the same with you. I'm based in the USA so therefore fulfill your requirement that the scholar be from the West. As the debate will need to be via satellite I'm happy for it to be aired live for all to see. We can show it concurrently on my Ahlelbayt TV channel and whatever Bakri channel (using your facebook live or any other means of live streaming) you want to show it on. So Shaykh Asrar, I am here, ready, willing and able. Now all that's left is for us to agree the conditions of the debate on the uprightness of the Sheikhayn (Abu Bakr, Umar, A'isha ) and all other companions who deviated from the path of Allah (swt). I'll look forward to hearing from you in due course. Ahlbaittv@gmail.com https://eng.abtv.org
  4. Selaamoe Aleikoem In the following video a Sunni Sheikh & hafidh, Sheikh Tariq al Masri exposes Umar Ibn Al Khattab
  5. Sincere Questions for our Shi’a brethren 1. Imamat for Imamiya Ithna Ashari Shi’as is considered as Usul e Deen and in maqam and position it is considered greater than Nabuwwah or atleast equal to Nabuwwah. We would like to ask you that how has this Usul e Deen not stated in Quran al Kerim. Allah Almighty time and again tells us to Believe in Allah and the Ambiyaa in Kutub wa Suhuf e Ambiyaa a.s, in Maa’d in Jannah in Jahannam in Meezan in Malak and many other important matters. But no where in the whole Quran al Kerim are we commanded or told to Believe in Imams or the understanding of “Imamat” is not in line with Quranic dawah. How can an Usul e Deen be established when it finds no mention in the Quran al Kerim? 2. Imam ‘Ali a.s did not consider the rebels of Shaam as Kuffar for they did not believe in the Imamah/Khilafah of Amirul Momineen and also those who did not accept Imamah of Imam al Hasan a.s were not unbelievers. So does a disbelief in any Usul e Deen imply Kufr and if not then please give us your definition of what “Usul e Deen “ is. 3. In Nahjul Balagha we do not find any support for the Shi’a concept of Imamah raher on contrary maters of Imamah wal Khilafah were considered as per consensus of Muhajireen wal Ansaar and at many places Imam ‘Ali himself stated that people have no option but to have an Amir be it good or bad. A sincere study of Nahjul Balagha will prove that the understanding of Imamah which was later developed by Shi’a was not the Manhaj and belief of Salaf e Saliheen and is a later innovation. 4. Is Khilafah of Imam ‘Ali a.s mansoos MinAllah if yes then how can Imam be ready for arbitration to chose a Caliph whereas this mansab is from Allah Almighty and not men. This amal of Imam Ali and also of Imam Hasan a.s proves that Khilafah is not Mansoos MinAllah in the sense the shi’a believe it btu rather as per the agreed upon choice of the best of Muslims of their time and that decision is condiered Mansoos MinAllah. 5. We would like to ask the Shi’a that whether the Promise of Allah Almighty in Surah Nur to give Khilafah and then peace and security to the Muslims , whether this promised has been fulfilled or we wait for time of Imam al Mahdi a.s for this to be fulfilled. In Nahjul Balagha the advises and words of Imam ‘Ali a.s to Hazrat ‘Umar r.a is a shining proof that Imam referred to a promise from Allah in terms of victories of Muslims over Kaiser wal Kisra. And referred to Khalifa as string for the beads. And many others words of wisdom from ‘Amir a.s are shining proof that Salaf e Saliheen understood Khilafat e Rashida r.a as fulfilling this promise of Allah for khilafah to Muslims . 6. Tahrif e Quran: The shi’a state that it is foundational belief of Shi’a Imamiya that there is not a Tahrif of a single Alif or a letter and it is present with us as it was before pure and in original form. Shaykh Saduq, Shaykh Tusi, Sharif Murtaza, Ayatullah Khoei and others are all unianimous on it. We have to give them the credit of trying to educate the Juhalaa among the Shi’a but we ask the Shi’a that do they consider those who believe in Tahrif of Quran al Kerim as Muslims anymore or Kuffar. However it is saddening that the shi’a do not do so as Al-Majlisi, Tabrisi, Qummi and Al-Mufid and others believe in Tahrif e Quran and yet the shia still looka t these scholars as leaders of guidance. Clearly this is a sign of their dishonest and hypocritical stand! Any sane and sincere looker can see through this fallacy and deception. I really believe that because of the stance of Shi’a towards Quran al Kerim they have produced very very scarce and few Huffaz and even they cannot meet the caliber of the Huffaz from Ahle Sunnah Wal Jamaah. The urge and great love for Tilawah and organizing the study of Quran al kerim and to do Hifz is found in Ahle Sunnah and not in shi’a and the reason is centuries of their Aqaaed of Tahrif e Quran and doubts over its being in original form and also in their notion that it is not present in the Tartib ‘Ali a.s had compiled. But now in Iran a lot of people are arising from this deception the late Ayatullah Tabatabai felt this big gap and hence produced a Tafsir known as Tafsir al Mizan. 7. Sahaba: In Quran al kerim, Nahjul Balagha, Sahifah e Sjaadiya if we look at the understanding of Sahaba then only way of Ahle Sunnah wal Jamaah is in line with Quran al Kerim and Nahjul Balagha and Sahifah e Imam Ali bin al Hussain. The fact that their praise in mentioned in Quran al Kerim and authentic ahadith is enough a proof for the Fazilat e Sahaba e Kiraam. The Shi’a never attack the companions of Imams and it seems from their ways that they honor ‘Ali a.s more than Rasoolallah saws as they do not realise the branches are not like the root. And the Adab and love of Rasoolallah Saws would have demanded from them to keep their tongues shut in matters of Sahaba e Kiraam and realized that they had believed and occumpanied Nabi e Akhiruzamaan saws and fought for Islam and laid their lives and wealth for the cause of Islam and spread the Word of Tawhid across the world. This is the reason that we find less love for Quran al Kerim, Implementing Sunnah and Jihad in the Shi’a as Sahaba e Kiraam are the real Pioneers in them and this Deen spread through them. This is why very few books on Seerah and few Naat khaawn were found among the Shi’a. This is why their hearts do not Brim with Zikr e Mustafa (Saws) like you find with Ahle Sunnah. Their support of Yahud wal Nasara and despising Jihad and how Allah Almighty has always strengthened Borders of Islam through followers of Sahaba e Kiraam and Ahle Sunnah wal Jamaah is another shining proof of the Shia being on misguidance. We will only focus on Usul. I fail to understand how can the reports of Holy Prophet Saws be relied upon unless we do not remove the shi’a way of thinking. In terms of Ilm e Rijaal and science of Hadith Shi’a cannot match the hardwork and knowledge base of Ahle Sunnah wal Jamaah. The foundation of Shia thought process is very weak but that of Ahle Sunnah is like steel so on what should one base his/her Aqaaed. Taqqiyah, Rajat and Badaa all these aqaaed are indeed not in line with understanding of the Quran al Kerim by the Salaf e Saliheen and hence are later innovations of the Shi’a. We seek sincere answers of the Shi’a to these questions of ours and ask them that is not their line of thinking actually trying to paint a very negative picture of First Muslims and What hope does his generation or many others have in a revolution and change and Tazkiyaa wa Tasfiyaa if he Greatest of all Teachers Nabi e Akhiruzamaan Saws could not bring such a change only handful of Muslims remained true to their belief and then their belief of Imamat and Taqqiyah . I believe these are genuine questions every shia should ponder over and Allah has power over all things and He alone is Al-Hadi
  6. Assalam O Alaikum all shia brothers/sisters. This post is dedicated to @Tawheed313 @skamran110 @BornShia @shiaman14 @yam_110 Lets forget about the reason why Imams had named their children as Abu Bakr, Umar and Uthman. Whatever may be the reason behind this, its not important. Because its an established fact that Imams actually did that. The most important thing is that being the true lover and follower of Ahlebait you should also name your children as Abu Bakr, umar and Uthman. And I think there is no any big deal in it for a true lover of Ahlebait. Instead of feeling any embarrasment, You should proudly tell your relatives and friends that I have given my son such name out of my love for Ahlebait, as if Ahlebait can give their children these names (Abu Bakr, Umar, Uthman & other) then why can't we shias, being their followers. Trust me this will increase your love for Ahlebait more. On the other hand followers of Ahlul Sunnah following the footsteps of Ahlebait not only are giving their children names like Muhammad, Ali, Fatima, Hassan, Hussain, Abbas, Ammar, Abu zar, Miqdad, Salman, but also they name their children as Abu Bakr, Umar, uthman, as well as Ayesha, Hafsa, Talha, Zubair, Anas, Khalid etc. ALHAMDULILLAH. Ahlul Sunnah is far ahead of you in this regard. Not only, We have accepted the fact but also applied to ourselves. WATCH THESE VIDEOS and refresh your knowledge and Imaan. Follow Ahlebait practically and name your children as they did.
  7. Assalam o Alaikum, KHILAFAT OR IMAMAT Mansoos minallah or by shoora (First century shias VS Today's shias) GHADIR E KHUM IS NOT ABOUT KHILAFAT Incident of Saqifa itself is a big evidence about the fact that Ghadir e Khum is not about khilafat. As all the ansar (Helpers) were gathered there and were thinking about who will be the caliph after Rasoolullah and they were also of the opinion that caliph should be from us (Ansar). Forget about Immigrants, even Helpers were unaware about any text (nass) or that Prophet had announced caliphate for Imam Ali at Ghadir. On the other hand we see that those ansar were both praised by Allah and His Prophet Muhammad (S.A.W). And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. Surah Tauba verse 100. It is narrated on the authority of Anas that the Apostle (may peace and blessings be upon him) said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance. Ref: Sahih Muslim 74 It is narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah observed: The person who believes in Allah and the Last Day never nurses a grudge against the Ansar. Sahih Muslim 77 Therefore, the companions did not understand from the Hadith of Ghadir or any other Hadith, the meaning of specific text or appointment to the Caliphate. Due to this, they chose the Shura way as a mode of choosing a leader. They then gave their oaths of allegiance to Abu Bakr as Khalifah after the Prophet (peace be upon him), which clearly shows that no clear meaning of Khilafah was deduced from the reported texts for Imam Ali or the non-existence of such text at that time. Shura (consultation) was the constitutional system that Imam Amir Muminin Ali bin Abi Talib abided by; and that he had no knowledge of vertical hereditary leadership of the Ahl al-Bayt, is his participation in the Shura process after the death of Caliph Umar bin Khattab, and his arguments before the members of the Shura on his virtues and his role in the service of Islam; so also the fact that he did not point to the issue of the text or his appointment as Khalifah after the Prophet. If the Hadith of Ghadir has any of this import, the Imam would have refered to it, and he would have won the day with what is greater and stronger than mentioning his virtues. BELIEF OF IMAM ALI CONCERNING KHILAFAT Imam Ali believed in the system of consultation and it’s being first and foremost the right of the Immigrants and the Helpers (Muhajirin and Ansar). Due to this he refused to accede to the call of rebels-after the murder of Caliph Uthman, who invited him to assume power, and he said to them “This is not of your powers, this is for the Muhajirin and Ansar, anyone they chose as a leader will be a leader”. When the Immigrants and the Helpers came to him and said, “Stretch your hand, we would give you our oath of allegiance”, he withdrew from them. They repeated as the first, and he also withdrew again, and they repeated that for the third time then he said “Leave me and look for another person and know that, if I responded to you, I will do with you what I know…. and if you leave me alone, I am just like one of you, I would be the most obedient and loyal to anyone you choose to conduct your affairs for me to be a vizier is better for you than to be a leader” He walked to Talhah and Zubair and put it across to them and said:” If anyone of you wishes , I will give him my oath of allegiance” They both said “ No … the people accept you more (than any other man). At the end he said to them “If you insist, my oath of allegiance “bayah” must not be secret, and it will not be taken till after the acceptance of the (general) Muslim populace, so I will go out to the Masjid (mosque) anyone who wishes to give his oath of allegiance to me let him do it”. Ref: Tabari, vol. 3 p. 450 Therefore, if the theory of a “text” and appointment is established and well- known to the Muslims, it would not be permissible for Imam (Ali) to reject the revolters, and then wait for the word of the Immigrants and Helpers (Muhajirin & Ansar), as it will also not be permissible for him to say “ to be a vizier is better for you than to be a leader”. It will also not be right for him to put the leadership (Khilafah) before Talhah and Al-Zubair, and he will not need to wait for the oath of allegiance from the general Muslims. The belief of Imam Ali in Shura (Consultation) as a constitution for the Muslims, became very clear in the process of the Caliphate of Imam Hassan when the Muslims came to him after the strike of Abdul Rahman bin Muljim on him, and requested him to appoint his son Hassan after him (as the leader), for he said “No, we did go to the Prophet of Allah and said,” Appoint (for us a leader), and he said” No, I fear that you will be divided on his affairs, as Harun, but if Allah finds any good in your hearts, he will choose for you’ They requested him to point to someone, but he did not . They then said to him,” If we lost you, we will not lose giving our oath of allegiance to Hassan. He said, “I do not command, nor prevent you, you can discern better”. Ref: Murtada: Al-Shafi, vol. 3 p. 295, Tathbit Dala'il al-Nubuwwah, vol.1 p. 212 Imam Ali the leader of the faithful has given his will to Imam Hassan and his other children, but he never mention the issue of leadership and the Caliphate, His will was spiritual, ethical and personal. Ref: Mufid: Al-Irshad, p. 187 That will is as follows: “This is what Ali bin Abi Talib has willed. He willed (enjoined) that he bears witness that there is no god (deity) except Allah Alone, He has no partner with Him, and bears witness that Muhammad is His servant and Messenger, He sent him with guidance and the religion of truth, that He makes it prevail over all religion, even though the pagans (polytheists) may detest (it). That “… Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Lord of the worlds … with this am I commanded, and I am of the Muslims”. Then I enjoin you O Hassan and my entire children and family and to whomever my book reaches, that you should fear Allah, your Lord. “ So die not except as Muslims “And hold fast, all together by the Rope of which Allah (stretches out for you) and be not divided among yourselves.” I heard the Prophet of Allah (peace be upon him) saying “ keeping Straight (making peace in) the relations between you is better that too much fasting and prayer (in which the relations are severed), the guilt that wipes away religion is the severing of relations. There is no power except with Allah. Maintain your next of kin and make good your relations with them, so that accountability will be light on you. (Fear) Allah in the affairs of the orphans, you should not leave them without food (even for alternate days) they should not be neglected in your presence. (Fear) Allah, in the affairs of your neighbors, they are the will of the Messenger of Allah, for he kept on enjoining us (to do good to them) to the extent that we thought he would apportion to them a share of the inheritance. (Fear) Allah in the commandments of the Quran, so that no other people will act upon it before you. (Fear) Allah in the affairs of the House of your Lord, it should not be disserted as long as you live, for if it became disserted you will not be aware of each other. (Fear) Allah in the affairs of Ramadan, for fasting it is a shield for you from the fire. (Fear) Allah as regards Jihad for the sake of Allah with your hands, wealth and tongues. (Fear) Allah in the payment of Zakat for it extinguishes the anger of the Lord. (Fear) Allah in the covenant of your Prophet, he should not be wronged in your midst. (Fear) Allah in what your right hands possess (servants and maids). Beware not to fear any blame in implementing Allah’s commandments. It is enough for you (to remember) “ Speak good to people” as Allah has commanded you. Do not abandon ‘enjoining good and forbidding evil (Al-Amr bi al-Maruf Wa al-Nahy an al-Munkar)’, lest the worst of you be made rulers over you, and the best of you will pray, and their prayers will not be accepted. I advise you my children with maintaining your relations and generosity. I exhort you against cutting your relations, competing in amassing wealth and division. “Help you one another in virtue and piety; but do not help one another in sin and transgression. And fear Allah-Verily, Allah is severe in punishment.” May Allah protect you, members of the Household (of the Prophet (peace be upon him), May he preserve the (message) of your Prophet in you. I bid you farewell. My greetings of peace, mercy and blessings of Allah be upon you”. Ref: (1) al-Kafi, volume 7, page 49, graded “SAHIH” by al-Majlisi in Mir’at al-`Uqoul 23/83 (2) Hafidh Abu Bakr bin Abi al-Dunya: Maqtal al-Imam Amir al-Muminin, pp. 41-42 (ed. Mustapha Murtada al-Qazwini, published- Markaz Al- Dirasat wa al- Buhuth al-Ilmiyya, Beirut.) IMAM HASSAN AND KHILAFAT If the Caliphate has been by means of a text (nass) from Allah, and appointment from the Prophet (peace be upon him), as the theory of Imamate is saying, it will not be permissible for Imam Hassan to stop down from power, in favor of anyone, under any circumstances. It will not be permissible for him after that to pay allegiance to Mu’awiyah, and to order his companions and followers to pay allegiance to him. But Imam Hassan did not do any of these things; he behaved in a way that reveals his sticking to the right of the Muslims in choosing their Khalifah through the principle of Shura. Ref: Majlisi: Bihar al-Anwar, vol. 44 p. 65 chapter on How to reconcile the History of Imam Hassan Mujtabah and the Great Trial (Fitnah), vol. 2, p. 183. IMAM HUSSAIN AND KHILAFAT Imam Hussain remained loyal to his oath of allegiance to Mu’awiyah till the last day of the latter, and he refused an offer from the Shiites of Kufah to revolt against Mu’awiyah after the death of Imam Hassan. He mentioned that there was a covenant between him and Mu’awiyah, which would not be breached. He did not call the people to himself till after the death of Mu’awiyah, who breached the agreement of reconciliation, and handed over power to his son, Yazid as the Khalifah after him, Imam Hussain refused to give his oath of allegiance to him, and insisted on going to Iraq, which led to his martyrdom at Karbala in the year 61 A.H. Ref: Mufid: Al-Irshad. P. 199 The concept of Imam according to Imam Hussain is not other than, (the leader who judges by the Book (Quran), who establishes justice, who practices the religion of truth, and who puts all his services for the sake of Allah). He was not presenting any new theory on the Infallible Imam appointed from Allah; He was not also demanding the Caliphate as a personal right for him, because of being the son of Imam Ali, or being appointed by Allah. Because of these, he did not think of transferring the Imamate to any of his children, he did not give a will to his only son who remained alive Ali Zayn al- Abidin”. He only enjoined his sister Zaynab or his daughter, Fatimahh, and his will was a ordinary one, related to his personal affairs, and did not at all talk on the topic of Imamate and Caliphate. Ref: Saduq Ali bin Babawaih: Al-Imamah wa al-Tabsirah Min al-Hayrah, p. 198 Al-Saffar: Basair al-Darajat, p. 148 and 198 IMAM ALI ZAINUL ABIDIEEN AND KHILAFAT He refused to lead the Shiites, who were demanding revenge on the murder of his father Imam Hussain, who were getting ready for a revolt, nor did he claim the Imamate, or fight for it, as Sheikh Saduq has said, “he withdrew from the people and did not meet anyone, and on one meets him, except his closest companions. He devoted himself to the worship of Allah; only little knowledge has come from him. Ref: Saduq: Ikmal al-Din, p. 91 The Imams from Ahl al-Bayt (Household of the Prophet) believed in the right of the Muslim Ummah to choose their leaders. Just as they also believed in the necessity of exercising consultation (Shura), and in condemnation of coming to power by force. It is likely that we find in the Hadith that is reported by Saduq in (Uyun Akhar al-Rida) from Imam Rida from his father Kadhim, from his father, Ja'far Sadiq, from his father Muhammad Baqir from his grandfather, the Messenger of Allah, where he says, “ Anyone who comes to you, with the intention of dividing the community, and snatching from the Ummah its right, and wants to become leader without consultation, kill him, Allah Almighty has permitted that’. Ref: Masudi: Muruj al-Dhahab, vol. 2 p. 62 The best expression of the faith of the Imams of Ahl al-Bait in consultation (Shura) and their abiding by it. If they were calling people to follow and obey them, they were only doing that, because of their belief in being superior and more deserving of leadership (Khilafah) than the “Caliphs” who were not judging by the Quran, and were not establishing justice or truly practicing the religion. FIRST CENTURY SHIA AND KHILAFAT They believed: “Ali was the most deserving of men after the Messenger of Allah (peace be upon him), due to his virtues’ and his pioneering (roles in Islam) and his knowledge. He was the best of all men after the prophet (peace be upon him) the bravest, the most generous, the most ascetic of them. But they legalized despite that, the leadership of Abu Bakr and Umar and considered them, as qualified for that honorable position. They mentioned that Ali submitted the affairs to them, accepted that and voluntarily gave his oath of allegiance to them, without being coerced into that, he left his right to them, so we also accept what the Muslims have accepted of him, and whom he gave his allegiance to. Anything other than this is not permissible for us, and nothing will suffice anyone of us other than this. So the leadership of Abu Bakr has becomes right and acceptance because of Ali’s acceptance of it.” Ref: Nukhbati: Firaq al-Shiah p. 21 Ashari: Al-Maqalat wa al-Firaq. P. 18 Another sect of the Shiites meanwhile said “Ali is the best of men, due to his close relationship to the Messenger of Allah, and his pioneering roles and his knowledge. But it was legal for people to choose other than him as their leader, if the leader that will be chosen is qualified, whether he likes it or dislikes it. The leadership of a leader appointed on them, with their acceptance, is right, guidance and obedience of Allah Almighty. His obedience is a compulsory duty (imposed) by Allah.’ Another faction of them said;” The Imamate (leadership) of Ali was established at the time he called people (to accept him as Imam) and when he revealed his affair.” Ref: Nukhbati: Firaq al-Shiah p. 54 It has been said to Hassan bin Hassan bin Ali, who was the eldest of the Talibites in his time, and was the one to whom his father gave his will, and the custodian of the trust of his grandfather, “Didn’t the Messenger of Allah say, “Any one to whom I am master Ali is to him also a master”? He replied, “Yes, but by Allah, the Messenger of Allah did not mean Imamate and power, if he willed that he would have been explicit on it…” Ref: Ibn Asakir: Al-Tahdihib, vol. 4 p. 162 His son, Abdullah, used to say “We do not have in this affair, what others do not have, and the none of the household of the Prophet is Imam whose obedience is made compulsory by Allah’. He used to dispute the statement that the Imamate of Amir al- Muminin (Ali) was from Allah. Ref: Al- Saffar: Basair al-Darajat, p. 153 and 156. This means that the theory of a text (appointing the Imam) and the hereditary leadership among the members of the Prophets household only has no existence in the first generation Shiites. Thus, their view of the two great companions, Abu Bakr and Umar, was positive, as they did not consider them as usurpers of the caliphate, left by the Messenger of Allah (peace be upon him) as a matter to be resolved by consultation (Shura) among the Muslims. And that he did not appoint anyone specifically by means of a text or injunction. __________________________________________________________________________________ Allah SAYS IN THE QURAN… Say: “Have you any knowledge (Proof) that you can produce before us? Verily, you follow nothing but guess, and you do nothing but lie”. Surah Al-An’am: 148 “But they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the Truth” Surah Al-Najm: 28. __________________________________________________________________________________ إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ
  8. First of all i just want to explain my background so there is no confusion about why i asked this question. I am a revert to Islam who, before accepting Islam, knew nothing about Shia/Sunni. I am a Sunni in practice and a Shia in allegiance but i still refrain from calling myself sunni/shia/sufi/etc..because RasulAllah was only a Muslim. Secondly, I am asking this question to bring to light that if Ali let his daughter, Umm Kulthum, marry Umar ibn al Khattab wouldn't that mean there were no problems between the two men?
  9. Narrated Zaid bin Thabit: Allah's Messenger (ﷺ) made a small room (with a palm leaf mat). Allah's Messenger (ﷺ) came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Messenger (ﷺ) delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer." Sahih al-Bukhari Book 78, Hadith 140 http://sunnah.com/bukhari/78/140 Narrated Zaid bin Thabit: The Prophet (ﷺ) took a room made of date palm leaves mats in the mosque. Allah's Messenger (ﷺ) prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet (ﷺ) then said, "You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer." (See Hadith No. 229,Vol. 3) (See Hadith No. 134, Vol. 8) Sahih al-Bukhari Book 96, Hadith 21 http://sunnah.com/bukhari/96/21 So the question is, whose sunnah is being followed when tarawih is prayed in congregation at mosques?
  10. what reaility behind the Marriage of the second Khalifah to Umm kulthum Imam Ali's (as) daughter?
  11. As Salaamu Alaikum. I found this alleged secret letter from Umar to Muawiyyah. You may already know about it. If it is true then it will be an amazing revelation. It is in Urdu. Will you or someone you know translate it for me, as accurately as you can, from Urdu to English and post mail or email it back to me? I realize that this is not a high priority project and I know you are extremely busy. Therefore, if you know of someone who has the time and interest I would appreciate it if you could invite him to assume the task of translation. If you can provide me with the same letter in the original Arabic that would be helpful as well. I definitely would like to keep it for my own research and study and not publicize it due to its sensitive content. Let me know what you think. email: mujahidein@yahoo.com file:///C:/Documents%20and%20Settings/Ahmad/My%20Documents/Downloads/umars%20letter%20to%20mavia%20(3).pdf umars letter to mavia.pdf .
  12. I know the widespread belief of 12'er Shias regarding Abu Bakr (R.A) Umar (R.A). I am curious where Zaydis stand on this.
  13. As-Salamu 'Alaikum, I was doing a research on khums in Sunni fiqh. At a point, I wanted to find out how and when Abu Bakr and 'Umar paid Imam 'Ali, Umm Abiha Fatimah, Imam al-Hasan and Imam al-Husayn, 'alaihim as-salam, their shares of khums, in line with the Qur'an: واعلموا أنما غنمتم من شيء فأن لله خمسه وللرسول ولذي القربى واليتامى والمساكين وابن السبيل إن كنتم آمنتم بالله وما أنزلنا على عبدنا يوم الفرقان يوم التقى الجمعان والله على كل شيء قدير And know that whatever of war-booty that you may gain, verily one-fifth (1/5th) of it is assigned to Allah, and to the Messenger, and to the near relatives (of the Messenger, Muhammad (SAW)), (and also) the orphans, Al-Masakin (the poor) and the wayfarer, if you have believed in Allah and in that which We sent down to Our slave (Muhammad SAW) on the Day of criterion (between right and wrong), the Day when the two forces met (the battle of Badr) - And Allah is Able to do all things. (Qur'an 8:41; Muhsin Khan transl.) Both Abu Bakr and 'Umar waged wars and captured war booties. 'Umar, in particular, was very successful in the war affairs. Therefore, they both had no excuse not to pay the aforementioned members of the pure Ahl al-Bayt their shares of khums. Unfortunately, I was unable to locate any reliable Sunni report which show that either Abu Bakr or 'Umar paid them their shares of khums. This is why I am requesting the help of especially Sunni brothers here, to help find the needed reports. Otherwise, non-payment of khums is a sign of disbelief. I wouldn't want to draw a quick conclusion, without getting helping hands into the search. I am sure the Sunni (or perhaps Shi'i) brothers here will be able to find the reports I need. Shukran.
  14. (salam) (bismillah) One of our brothers from the HCY forum ([url Edited]) has complied a number of refutations of the RevisitingTheSalaf group (99% refuted apparently) and has asked for the link to this website to be distributed to Shi'a websites and circles for reading. www.twelvershia.net Enjoy. (salam)
  15. The House of Fatema Zahra (sa) .... The Hijaab of Allah ÓÈÍÇäå æÊÚÇáì كتاب الطرف للسيد علي بن طاووس نقلا من كتاب الوصية للشيخ عيسى بن المستفاد الضرير، عن موسى بن جعفر، عن أبيه (عليهما السلام) قال: لما حضرت رسول الله (صلى الله عليه وآله) الوفاة دعا الانصار وقال … ألا إن فاطمة بابها بابي وبيتها بيتي، فمن هتكه فقد هتك حجاب الله "، قال عيسى: فبكى أبو الحسن (عليه السلام) طويلا، وقطع بقية كلامه وقال: هتك والله حجاب الله، هتك والله حجاب الله، هتك والله حجاب الله يا امه صلوات الله عليها From" Kitab al-Turf" of Sayed ibn Taoos quoting from Kitab al-Wassiyah of Shaikh Isa bin al-Mustafaad al-Zareer from Imam Musa bin Jafar al-Kazim (as) from his Father (as): "When Prophet Mohammad (saww) was about to die, He called the Ansaar's and said, ... "Indeed the door of Fatema (sa) is My door, and Her house is My house. So whoever disgraces it has disgraced the Hijaab (veil/covering) of Allah (TWT) The narrator Isa then says, "Abu al-Hasan Imam Kazim (as) then cried for long and cut of rest of his speech and said, "By Allah (TWT) the Hijaab of Allah was disgraced, By Allah (TWT) the Hijaab of Allah was disgraced, By Allah (TWT) the Hijaab of Allah was disgraced, O My Mother (sa)..." [source: Bihar al-Anwar, Vol. 22, Pg. 476-477] VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) BLOGSPOT
  16. WHY CELEBRATE EID E ZAHRA (SA) Al-Sayed ibn Tawoos writes in the book, 'Zawaa'id al-Fawaa'id' that Ibn Abi Alaa Al-Hamadani al-Waasiti and Yahya ibn Mohammad bin Huwaij Al-Baghdadi said: We were quarreling about ibn Al-Khattab (Omar) and we became uncertain about him, so we travelled to Ahmad bin Isaac al-Qummi (Imam Hassan Al-Askari's companion) in Qum. We knocked on his door, and a young Iraqi girl opened. We asked to see Ahmad bin Isaac, to which she replied, "He is busy with his festival (eid), for it is a day of celebration" I said, "Praise be to Allah! The Shia festivals are four; Al-Fitr, Al-Ad'ha, Al-Ghadeer and Jomaa". She said, "Ahmad bin Isaac narrates from his master Abul Hassan, Ali bin Mohammad Al-Askari, that this day is a day of Eid, and it is in fact the most blessed of Eids for Ahlul Bayt and their followers" We then told her to inform him of our presence and seek permission for us to enter. Ahmad bin Isaac came to greet us dressed in a loincloth and perfumed with musk. We criticized his action, to which he replied, "Don’t worry, for I have just done ritual ghusl for Day of Eid”. We said, “Is it a day of Eid?” He replied in the affirmative. It was the 9th of Rabi al-Awwal. He invited us in and when we were seated he said, “I went to visit my Master Abu al-Hassan in Samarra on the same day as this, 9th Rabi al-Awwal. He instructed all his servants to wear new clothes, and he was burning scented wood an incense pot. I said to him, “May our fathers and mothers be a sacrifice for you! O son of the Messenger of Allah! has a day of celebration been renewed for Ahlul Bayt today?” He said, “Is there a more sacred day for Ahlul bayt than this day, 9th Rabi Al-Awwal? My father narrated to me that, on this day Huthaifa bin Al-Yamani went to visit my grandfather, the Messenger of Allah (saw) . Huthaifa said, “I saw Ameerul Moumineen and his children eating with the Prophet (saw). The Prophet (saw) was looking at their faces, smiling and saying to Al-Hassan and Al-Hussain, ‘Eat! Eat! enjoy the blessings and felicities of this day!, for it is the day that Allah will destroy His enemy, and the enemy of your grandfather; It is the day Allah will accept the deeds of your followers and lovers; It is the day the Divine words of Allah will be realized, ‘See, yonder are their dwellings empty and in ruins because they did wrong’ (27:52) It is the day the pharaoh of Ahlul bayt will be annihilated, their oppressor and the usurper of their rights; It is the day Allah will proceed to what they have done of deeds, and He will render them as scattered floating dust’. I said, “O Messenger of Allah! Is there from amongst your nation and companions, he who will violate these sanctities?” The Prophet said, “Yes Huthaifa, A tyrant from amongst the hypocrites. He will rule over them in a swaggering dictatorial manner and use deceit amongst my Ummah. He will bar the people from following the path of Allah and distort His Book and change my Sunnah. He will usurp my children’s inheritance and appoint himself as an authority. He will have the audacity to attack his Imam after me and will seize the people’s wealth in a way not prescribed and will squander it disobediently. He will belie me and belie my brother and vizier. His will enviously appropriate my daughter’s rights. She will invoke God, and He will answer her prayers on a day like this”. Huthaifa said, “O Messenger of Allah, invoke Allah to destroy him in your life time” The Messenger of Allah said, “Huthaifa, I loathe challenging the decree of Allah, although I have asked Allah to give virtue to the day on which he perishes over all days, so that it becomes a practice observed by my loved ones and followers of my Ahlul bayt. Whereupon Allah, the Exalted, revealed to me saying, “O Mohammad! You and your Ahlul Bayt will be afflicted with worldly calamities and adversities, also the oppression of the hypocrites and usurpers from amongst My servants whom you counseled, only to be betrayed by them. You were sincere towards them, yet they deceived you; you showed them kindness and they drove you away.. I will, by My power and might, open 1000 doors of hellfire from the lowest pits of hell and cast therein those who usurp the rights of your brother Ali. I will make an example of that hypocrite on the Day of Judgment, and like the pharaohs of all the prophets and the enemies of the religion, I will gather them and their companions in the Hellfire and therein they will abide eternally. O Mohammad! Your vicegerent and companion will suffer much affliction from this pharaoh and usurper who will have the audacity to alter My words. He will associate with me a partner and avert people from My path. He will erect himself as the Golden Cow of your ummah and disbelieve in me. I have commanded My angels in the seven heavens, your Shia and adorers to celebrate the day I annihilated him on. And I have ordered My angels to praise Me and seek forgiveness for your Shia and adorers. O Mohammad! And I have asked the Honorable Scribes (Al-Kiraam Al-Kaatibeen) to lift the Pen on that day and not to write any of my creations errors in honor of you and your vicegerent. O Mohammad! I have made that day a day of eid for you and your Ahlul Bayt and their followers and Shia. I vow by My Glory and Magnificence that I will favor the one who celebrates that day with the rewards of the (angels) surrounding (the throne), and I will give him permission to intercede for close kin, and I will increase his wealth. And I will free, every year, on that day, thousands of your Shia, adorers and followers from the fires of hell and recompense their striving, forgive their sins and accept their deeds. Huthaifa said, “the Prophet then stood and entered the house of Um Salama, and I left with no doubts in my mind about the second (omar). And I saw him after the death of the Prophet facilitate evil, disbelieve and apostatize, embark on the seat of authority (caliphate), manipulate the Quran, burn the House of Revelation (Fatima’s), innovate in the sunnah, reject the testimony of Ameerul Moumineen, belie Fatima - the daughter of the Messenger, usurp Fadak from her, satisfy the Jews, Christians and Majoos, and annoyed the apple of the Moustafa’s eye – never ever satisfying her. He changed the traditions and lay the groundwork for the killing of Ameerul Moumineen. He manifested injustice, prohibited what Allah had made permissible and made permissible what Allah had prohibited, slapped the face of Al-Zakiyya (Fatima), and oppressively and offensively ascended the pulpit of the Prophet, slandered Ameerul moumineen and opposed and nullified his opinion”. Huthaifa said, “Allah answered the prayers of my master (Imam Ali) in relation to this hypocrite, and he was killed at the hands of (Abu Lulu) he who killed him, may Allah have mercy on his soul”. Huthaifa continues, “I visited Ameerul Moumineen to pass on my felicities when that munafiq was killed and he said, ‘O Huthaifa, do you remember that day when you visited the Messenger of Allah when his grandchildren and I were eating with him and he pointed out to you the excellence of this day’” I said, “Yes, dear brother of the Messenger of Allah” He then said, “By Allah! Today is that day – the day Allah satisfied the children of the Messenger, and I am aware of many names for this day” I asked, “O Prince of the Faithful, I would love to hear from you the names for this day – 9th rabi al-awwal” The Imam said, “It is the day of respite, the day of relief from distress and agony, it is a second Ghadir, it is the removal of burden, it is the day of favoritism and the lifting of the pen, the day of hady (gift) and aqiqa, the day of blessing, the day of vengeance. It is the Great Eid of Allah and the day supplications are answered, the day of great standing, the day of turning back, the day of provision, the day erected walls are demolished, the day of regret for the oppressors, the day of victory for the Shia, the day worries are expelled, the day of triumph, the day of submission the day of power, the day of pardon, the day of jubilance for the Shia, the day of reflection, the day of great charity, the second Fitr, the day of Allah’s path, the day of contentment, the day of Eid for Ahlul Bayt, the day of victory for Bani Israel, the day Allah accepted the deeds of the Shia, the day of providing sadaqah, the day of asking for an increase, the day the hypocrite is killed, the day of reckoning, the day of Ahlul Bayt’s cheerfulness, the day that is witnessed, the day the oppressor will bite his hands, the day misguidance will be demolished, the day of accomplishment, the day of witnessing, the day of pardon for the faithful, the day of (ALMUSTATAAB), the day the authority of the munafiq departs, the day of settlement, the day the faithful relaxes, the day of Mubahila, the day of boasting, the day of thankfulness, the day victory for the oppressed, the day of visitation, the day of love, the day innovations are exposed, the day of piety, the day of exhortation, the day of worship, the day of Islam…” Huthaifa said, “I got up and left Ameerul Moumineen, saying to myself, ‘If I do not succeed in achieving rewards for deeds other than those rewarded for this day, I would be satisfied” Mohammad bin Abi Al-alaa and Yahya bin jareeh said, “Each of us got up and kissed the forehead of Isaac and said, ‘Praised be the Lord for not taking our souls before honoring us with this blessed day – and we left his place and celebrated that day, and it is the Eid of the Shia” ( REF : Beharul Anwar v95 pg 351)
  17. Umar b. Khattab wrote a letter to Muaiyah l.a., the contents of which were as follows: ‘I went to the house of Ali, after having decided with others to bring him out of the house. Fatima came out and I told her, ‘Tell Ali to come out and swear the oath of allegiance to Abu Bakr for all Muslims have done so.’ Fatima replied that Ali was busy in arranging the Quran. I said, ’Keep this talk aside, tell Ali to come out or else we will forcefully enter the house and bring him out!’ At that moment, Fatima came and stood with her back towards the door and said, ‘O misled liars! What do you say and what do you want from us?’ I addressed her and she said, ‘What do you want O Umar?’ I replied, ‘Why has your cousin sent you here to reply while he remains seated behind veils?’Fatima said, ‘Your rebellion has brought me out O Umar and I have ended my proof upon you, and every misled is erroneous.’ I said, ‘Keep these vain and womanish words aside and tell Ali to come out of the house.’She replied, ‘You are not worthy of love and generosity. Do you make us fear the ‘Party of the Devil’ O Umar? Verily the Party of the Devil are the losers!’ (Surah Mujadilah (58): 19)Hearing this I said, ‘If Ali does not come out of the house, I will bring fuel and kindle a fire and burn down the house along with its dwellers or I will take Ali to the Masjid for (the oath of) allegiance.’ Then I took the whip (of Qunfudh) and struck Fatima with it and told Khalid b. Walid, ‘Bring firewood’, then again I told her, ‘I will burn down the house!’Fatima said, ‘O enemy of Allah and enemy of the Prophet of Allah s.a.w.a. and the enemy of the Commander of the Faithful!’ VISIT OPPRESSIONS UPON JANABE ZAHRA BLOGSPOT Two hands came out from behind the door to stop me from entering the house, however I pushed back the hands and then pushed the door with force, while striking at her hands with the whip, so that she would let go of the door. She wailed and wept due to the intense pain of the whip and her weeping was such a heart-rendering scream that it was as if my heart was going to melt and I almost retreated. Suddenly, I recalled the envy and avarice which I had towards Ali because he was the one that had shed the blood of the eminent Quraish apostates and thus, I kicked at the door, however she had grasped the door such that it would not open. When I kicked at the door, I heard the cry of Fatima and thought that this cry would topple the entire city of Medina. In this state Fatima called out, ‘O Father! O Prophet of Allah! How do they treat your beloved and your daughter! O Fizza! Hasten to my aid, for by Allah, the child in my womb has been killed.’I presumed that Fatima had stood with her back to the wall due to the extreme pain of labour and at this point, I pushed at the door with intense force and the door opened. When I entered therein, Fatima came and stood in front of me (even though she was in immense pain), but my intense anger had overwhelmed me as if a veil was cast before my eyes. In this state, I slapped her on her face, striking her veil, and she fell down to the ground.’” (This letter is quoted by Allamah Majlisi r.a. in Behaar al-Anwaar in which he says - I have related this letter from Dalail al-Imamah vol. 2 of Emaad al-Deen Tabari r.a. that after the martyrdom of Imam Husain a.s. at Karbala, Abdullah b. Umar along with a group of people from Medina came to Syria. They protested in front of Yazid l.a. regarding his atrocities at Karbala and in this gathering, Yazid l.a. told Abdullah b. Umar, “Do you wish to see the letter of your father”, saying this he brought forth the letter (quoted in the text) of Umar which was kept in a case and then he gave it to Abdullah )
  18. A- Sunni brothers please quote the verse of Quran which states that the leader / imam / caliph (successor) after the prophet saww is chosen by the people (instead of Allah swt)? B- قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful." (3:31) قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers. (3:32) Since the prophet is a leader in the religion obeying him is mandatory for Muslims. Also following him is the only way to obey Allah’s command. كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know. (2:151) So the duties of the prophet (who is a leader and obeying him is mandatory) in the religion are outlined below: 1- Reciting the verses of Quran to the people (with their complete knowledge) 2- Purifying the people (since he is a purified one) 3- Teaching the knowledge of book (that contains all the knowledge) 4- Teaching the wisdom 5- Teaching the knowledge of unknown C- Since the prophet is the seal of prophet hood, no prophet can come after him. In order to meet these religious duties after the prophet were the leaders chosen by the people (3 caliphs) capable to lead the ummah? Response on the issue will be appreciated..
  19. This is an extremely important topic, and I don't want to be controversial; but it is important to discuss in my opinion, and the reasons why we are seeing a plague in Muslim societies today. I won't go into the specifics of what happened right after the death of the Prophet(S) to avoid sounding controversial. Let us say that Hazrat Umar was a good administrator of the Islamic empire, and kept a tight lid/control over affairs. The empire grew very rapidly after the death of Prophet(S), in fact, too rapidly, which caused a lot of problems. However, after the death of Hazrat Umar, rifts based on tribal affiliations and families started taking place within the Muslim community. The Ummayads started to influence matters, and challenged the writ of the state. I would say that the problem with the Muslim community even during the time of Prophet(S) was that the people that had directly fought Muslims in the Battles of Badr and Uhad, people/munafiqs such as Abu Sufyan and Khalid bin Waleed, started gaining prominence in the Muslim Ummah once they entered the realm of Islam, and after the life of the Prophet(S) during the caliph's times. It were these people, and their progeny (Muawiya was the son of Abu Sufyan, Yazid was the son of Muawiya) that caused the destruction of Muslim society, and caused tremendous pain and suffering to the family of the Prophet(S). It was clear from the death of Hazrat Umar, that the Muslim community started disintegrating rapidly, with the Ummayads (and Abbasids later on) trying to grab power at the expense of the state. Imam Ali (AS) saw Muawiya responsible for the first great fitna, and in-fighting between Muslims in the Battle of Jamal and Siffin. Imam Hasan (AS) had to settle with Muawiya through a peace treaty, and was then poisoned to death. It was abundantly clear that under Yazid, and bloodthirsty, power grabbing people; Islam would have gone undergone total destruction, and Imam Hussain (AS) made the ultimate sacrifice in Karbala. However, with the rise of ISIS and other militant groups throughout the world, we can see all this emanated after the life of Prophet(S), with the gradual disintegration of the Muslim Ummah. Green - Region under the control of Imam Ali (AS) Red - Region under the control of Muawiya Blue - Region under the control of Amr bin Aas It absolutely boggles me how anyone can call the progeny of Abu Sufyan (Muawiya, Yazid), and Abu Sufyan companions of the Prophet(S), when they were responsible for creating fitna in the Muslim society for their thirst for power; and are the reason why we see the plague in the Muslim world today. There are more and more Wahabi and Deobandi scholars coming out today, praising Yazid (calling him Yazeed ® nauzibillah) and claiming Imam Hussain (AS) was wrong. Calling Yazid the rightful caliph, and Imam Hussain (AS) a rebel. This is the reason why the Muslim world, and especially the Arab world, has its plague.
  20. With the advent of Muharram, arrives the false propaganda against mourning and weeping over the dead from the so called followers of true Islam. While these Muslims disagree with the Shias on the point of whether to weep or not, let us see whether two of their very revered personalities, Umar and Ayesha had a common view on this issue. It is narrated from Saeed b. Musayyab that Ayesha mourned over her father after his death. When this news reached Umar, he ordered prohibition against it, but Ayesha rejected the caliph’s order. Then Hesham b. Walid was ordered to go to Ayesha and stop her from mourning loudly. As soon as the women acted as per Hesham’s order, they left the house and Umar addressed them saying, ‘Do you intend to chastise Abu Bakr by your weeping? Surely the dead are chastised due to weeping over them.’ (Sahih Tirmizi: tradition 1002) From the above incident it can be concluded that: 1. If the Prophet (s.a.w.a.) had actually prohibited weeping over the dead (as Umar claimed), then by crying, Ayesha disobeyed the Prophet’s (s.a.w.a.) order. 2. It can be argued that she must have been overcome by her emotions, but when Umar ordered her not to weep, she did not obey him thereby disobeying the so-called caliph of Muslims. This makes Ayesha someone who a. did not follow the Prophet’s (s.a.w.a.) tradition b. was overcome by her emotions c. disobeyed the so-called caliph Yet, Bukhari has recorded many traditions from her in his Sahih. So these Muslims must: 1. Stop revering Ayesha for she disobeyed the Prophet (s.a.w.a.) and the so-called caliph 2. Stop revering Bukhari for he has recorded traditions from such a woman as authentic
  21. Objection 6: If rivalry existed, why Ali (a) named his sons Umar, Abu Bakr and Uthman? Pattern of Objection Shia claim that the first and second Caliphs attacked the house of Fatima ® whereas we know that Ali (a) named some of his issues after the Caliphs. This shows that the Caliphs are exonerated from these allegations. Does anyone name his children on his enemies? Logical reply A. Absence of restricting the name to a particular person Names are never related to any particular person. In the same way, names like Umar, Abu Bakr and Uthman were not limited to these persons and numerous other people were also named as such. That is why names like Abu Bakr, Umar and Uthman were common names and numerous persons during the time of the Prophet were known by these names. Thus, overlooking the replies that follow, it cannot be said that selection of these names was due to attachment and friendly relations between His Eminence and the Caliphs, because it is possible that His Eminence had attachment with other people having the same names. VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) FOR MORE B. Naming as Abu Bakr Especially with regard to naming one of the sons of Amirul Momineen (a) on the name of Abu Bakr; if it was as some have claimed, Abu Bakr was an agnomen (Kunniyat) and not a name, His Eminence should have named his son after one of the real names of Abu Bakr: That is Abdul Kaaba, Ateeq, Abdullah or his other names (with attention to differences, which exist with regard to his names) and he would not chosen his Kunniyat. Another point is that: What attention to the fact that Abu Bakr is a Kunniyat and not a name, and Kunniyat is chosen by a person himself according to the circumstances of his life and it is not selected by the father of that person. From this aspect, if we say that Amirul Momineen (a) named one of his sons as Abu Bakr it would be a false and baseless statement. Finally: According to a report the real name of this son, whose Kunniyat was Abu Bakr, was Abdullah and he was martyred at Kerbala aged twenty-five years. Since his real name was Abdullah and from the aspect that he had a son named Bakr they referred to him as Abu Bakr. Abul Faraj Isfahani writes: Abdullah bin Ali was twenty-five years of age when he was martyred in Kerbala.[1] On the basis of this, the birth of Abdullah occurred during the early period of the Caliphate of His Eminence, Ali (a) and the Imam during that period severely condemned the Caliphs preceding him. This is another proof of the absence of relation between these names with that, which is publicized by the objection makers. C. Naming as Umar With regard to naming of a son of Amirul Momineen (a) as Umar: 1- Firstly: One of the habits of Umar was that he used to change the names of people. Thus, according to historians, he changed the names of many people. Balazari has written in Ansabul Ashraf: Umar bin Khattab named the son of Ali after himself.[2] In the same way, Dhahabi has written in Seer Alaamun Nubla: A son was born to Ali (a) during the period of Umar bin Khattab and the latter named the child after his own name.[3] For further emphasis, I would present the example of three other persons, whose names were changed by Umar: A- Ibrahim bin Harith Abdur Rahman bin Harith was named by his father as Ibrahim, whose name Umar changed to Abdur Rahman.[4] B- Ajda Abi Masruq Umar bin Khattab changed the name of Ajda bin Malik to Abdur Rahman.[5] C- Thalaba bin Saad The name of Mualla was Thalaba; Umar changed it to Mualla.[6] 2- Supposing we don’t accept the previous statement as was also mentioned in the beginning, can it be said that this naming was due to the attachment of Amirul Momineen (a) to Umar bin Khattab and only his name was Umar? Ibne Hajar has mentioned in Isabah, ‘Chapter of those named as Umar’, twenty-one persons among companions of the Prophet who were named as Umar.[7] How and according to which evidence was this naming due to the attachment to Umar bin Khattab? [1] Maqatilut Talibiyyin, Vol. 1, Pg. 22, Abul Faraj Ali bin Husain Isfahani (d. 356). [2] Ansabul Ashraf, Vol. 1, Pg. 297, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.). [3] Seer Aalamun Nubla, Vol. 4, Pg. 134, Shamsuddin Muhammad bin Ahmad bin Uthman bin Qaimaz Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [4] Al-Isabah fee Tamizus Sahaba, Vol. 5, Pg. 29, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [5] Al-Isabah fee Tamizus Sahaba, Vol. 1, Pg. 186, No. 425, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [6] Al-Ansab, Vol. 1, Pg. 250, Abul Manzar Salma bin Muslim bin Ibrahim Sahari Autabi (d. 511 A.H.) [7] Al-Isabah fee Tamizus Sahaba, Vol. 4, Pg. 587-597, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 854), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.
  22. OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 9 Objection 9 : How did the modesty of Ali (a) allow that Fatima should go behind the door? ExplanationAmong the objections that Wahabis have expressed is:How can it be believed that in spite of the fact that Ali (a) was present in the house, his wife Fatima should go to the door and such an accident should take place? Why Ali (a) himself or another person from those present in the house did not step forward to open the door? Can it be justified logically that Ali (a) should send Fatima to the door when strangers were present behind it? Logical reply A. The door was open and Fatima went to the open door in order to close it upon the persons who were besieging the house As opposed to today’s custom, when in towns usually the doors are kept closed all the time and only opened when someone knocks from outside, during those days, like it is customary in many villages even today that the doors usually remain open all day and only those who have sought permission can enter.On the same basis, it is concluded from some traditional reports that at the time of the occurrence of his incident the door was open and Lady Fatima Zahra (s) was near it; and on seeing the attackers heading for her house she went behind the door and closed it upon them. The Late Ayyashi, Shaykh Mufeed and others have written:The narrator states that Umar said: Get up, let us go to Ali. Abu Bakr, Uthman, Khalid bin Walid, Mughira bin Shoba, Abu Ubaidah Jarrah, Saalim the freed slave of Abu Huzaifah, Qunfadh and I stood up with them. When we came near the house, Fatima saw us and that is why she closed the door on our faces. Fatimawas certain that Umar will not enter without permission. Umar kicked and broke the door, which was made of date trunks. He and his companions entered the house and shouted ‘God is the greatest’ upon their success. They brought Ali (a) out of the house.[1] In the report of Sulaym, it is also mentioned:Umar came to the door of Ali and Fatima. Fatima was seated behind the door. Her head was tied and her body had turned frail and weak due to the loss of her father. Umar knocked at the door and said: Son of Abu Talib, open the door.Fatima said: Umar, what do you want from us? Leave us alone in the calamity that has befallen us. Umar said: Open the door, otherwise I would burn down the house. Fatima asked: Do you not fear the Almighty Allah that we are present in the house? Umar did not retreat and he called for fire and set the door afire.[2] FOR MORE ARTICLES VISIT HERE B. Expectation of Lady Zahra (s) that the besiegers would seek permission to enter the house On the other hand Lady Fatima Zahra (s) was sure that Umar and the people accompanying him would not enter the house without permission according to the commands of Quran and Islamic laws, because the commands of Quran on all Muslims are as such. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٢٧﴾ فَإِنْ لَمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ ۖ وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا ۖ هُوَ أَزْكَىٰ لَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ ﴿٢٨﴾“O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful. But if you do not find anyone therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do.” (Surah Nur 24:27-28) In addition to the fact that the house of divine prophets is having special position, it is necessary to accord more respect to them, as the Holy Quran has advised this especially: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ“O you who believe! do not enter the houses of the Prophet unless permission is given to you…” (Surah Ahzab 33:53) Without any doubt, the house of Lady Fatima Zahra (s) is also considered as the house of the Prophet as clarified in numerous commentaries of Ahle Sunnat scholars. Famous Ahle Sunnat commentators, like Suyuti and others in the commentary of the 36th verse of Surah Nur[3] have narrated from the Messenger of Allah (s) that the house of Ali and Zahra (s) is considered to be the most excellent of the houses of the prophets.[4] In addition to this, it was expected that with attention to the status of Lady Zahra (s) and respect of the Holy Prophet (s) in the view of Muslims of the early period of Islam, the besiegers on seeing that lady would feel ashamed and not barge into the house and go away from there as some persons did on hearing the voice of Lady Zahra (s). Ibne Qutaibah Dainawari writes:Umar came to the house of Fatima with a group of people. Fatima, on hearing the voice of the crowd wailed in a loud voice: O Messenger of Allah (s)! After you what all we had to suffer at the hands of the sons of Khattab (Umar) and Abu Qahafa (Abu Bakr)?! Some people were moved by Fatima’s wailing and left the place weeping, but Umar remained there with other persons.[5] Therefore, this objection returns to the shamelessness of the attackers, who did not respect the sanctity of that house and its occupants and it does not in any way harm the character of Lady Fatima Zahra (s) and Amirul Momineen Ali Ibne Abi Talib (a). Polemical reply A. How the Prophet allowed his wives to open door for strangers? A glance at the practice of the Prophet (s) in this matter is the best rebuttal to the objection makers; because a number of instances are mentioned in books of Shia and Sunni that His Eminence permitted his wives to open the door for strangers. 1- Umme Salma and opening of the door for Ali (a):The Messenger of Allah (s) emerged from the chambers of Zainab binte Jahash and entered the room of Umme Salma since that day it was turn for him to stay at her place. Not much time passed that Ali (a) knocked at the door softly. The Messenger of Allah (s) woke up. Umme Salma did not reply. The Prophet said: Get up and open the door…[6] 2- Ayesha and opening of the door at the command of the Messenger of Allah (s):Amirul Momineen (a) says: I recited the Morning Prayers with the Messenger of Allah (s) and came out of the Masjid with him. His Eminence said: I am going to the house of Ayesha. I also came to Fatima and we all enjoyed the company of Hasan and Husain. After that I went to the house of Ayesha and knocked at the door. She asked: Who’s there? I replied: Ali. She said: The Prophet is asleep. I returned to my house and (after sometime) again came to her place and knocked. She asked: Who’s there? I replied: Ali. She said: The Prophet is busy. I could not remain patient anymore and I knocked the third time. Ayesha asked: Who’s there? I replied: Ali. I heard the voice of the Messenger of Allah (s) saying: Ayesha, open the door. Ayesha opened the door and I entered…[7] B. Why the Prophet allowed Umar and Ayesha to sit at the same table? According to reports having correct chain of narrators, which Wahabis have mentioned in most of their books, the Messenger of Allah (s) allowed Umar bin Khattab to sit with Ayesha on the same dinner table and they have even narrated that when they were eating from the same plate, the hand of Ayesha touched against Umar’s.Ibne Abi Shaybah in Musannaf, Bukhari in Adabul Mufarrad, Ibne Abi Hatim, Ibne Kathir and others have mentioned in their commentaries that:The Messenger of Allah (s) was having his dinner with Ayesha when Umar entered. His Eminence invited him to join them. Umar came forward and his hand was in the dish when it touched Ayesha’s hand. Umar said: Oh, if the Prophet had observed Hijab for his wives from me, no eye would have seen them.[8] [1] Tafsir Ayyashi, Vol. 2, Pg. 67, Abi Nadhar, Muhammad bin Masud bin Ayyash Salmi Samarqandi, alias Ayyashi (d. 323 A.H.); Researched, edited and referenced by Sayyid Hashim Rasooli Hamallati, Maktaba Ilmiya Islamiya, Tehran.Al-Ikhtisaas, Muhammad bin Muhammad bin Noman, Ibne Muallim Abi Abdullah Akbari Baghdadi Shaykh Mufeed (d. 413 A.H.), Edited: Ali Akbar Ghaffari, Sayyid Mahmud Zarandi, Darul Mufeed Lit Taba wan Nashar wa Tauzih, Beirut, Second Edition, 1414 - 1993.Biharul Anwar, Vol. 28, Pg. 227, Muhammad Baqir Majlisi (d. 1111 A.H.), Edited: Muhammad Baqir Bahbudi, Mausasul Wafa – Beirut – Lebanon, Second corrected edition, 1403 – 1983 A.D.[2] Kitab Sulaym bin Qays Hilali, Pg. 864, Sulaym bin Qays Hilali (d. 80 A.H.), Edited: Muhammad Baqir Ansari, Intisharat Hadi - Qom, First edition, 1405 A.H.[3] فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ ﴿٣٦﴾“In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.”[4] Ibne Marduya has narrated from Ansar bin Malik and Buraidah that he said: The Messenger of Allah (s) recited this verse: “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.” A man stood up and asked: Which house is this, O Messenger of Allah (s)? He replied: Houses of the prophets. Abu Bakr stood up and asked: O Messenger of Allah (s), is the house of Ali and Fatima from these houses. He replied: Yes, and more excellent than them.Ad-Durrul Manthur, Vol. 6, Pg. 203, Abdur Rahman bin Kamaal Jalaluddin Suyuti (d. 911 A.H.), Darul Fikr, Beirut – 1993.Al-Kashf wal Bayan (Tafsir Thalabi), Vol. 7, Pg. 107, Abu Ishaq Ahmad bin Muhammad bin Ibrahim Thalabi Nishapuri (d. 427 A.H. – 1035 A.D.), Darul Ahya Turath Arabi, Beirut, Lebanon, 1422 A.H. – 2002 A.D. First edition, Edited: Al-Imam Abu Muhammad bin Ashur, Reference and research: Ustad Nazir Saadi.Al-Jawahirul Ahsan fee Tafseeru Quran (Tafsir Thaalabi), Vol. 7, Pg. 107, Abdur Rahman bin Muhammad bin Makhluf Thaalabi (d. 875), Mausasal Aalami Lil Matbuat, Beirut.Ruhul Maani fee Tafsirul Quranil Azeem wa Saba Mathani, Vol. 18, Pg. 74, Allamah Abul Fadhl Shahabuddin Sayyid Mahmud Alusi Baghdadi, (d. 1270 A.H.), Darul Ahya Turath Arabi, Beirut.[5] Al-Imamah was Siyasah, Vol. 1, Pg. 16, Abu Muhammad Abdullah bin Muslim Ibne Qutaibah Dainawari (d.276 A.H.), Edited: Khalil al-Mansur, Darul Kutub Ilmiya, Beirut, 1418 A.H. – 1997 A.D. Edited: Shiri, Vol. 1, Pg. 38, Edited: Zaini, Vol. 1, Pg. 24[6] Tarikh Medina Damishq wa Zikr Fadhlaha wa Tasmiya man Halha minal Amail, Vol. 42, Pg. 470, Abul Qasim Ali bin Hasan Ibne Hibtullah bin Abdullah Shafei, (d. 571 A.H.), Darul Fikr, Beirut, 1995, Edited: Mohibbuddin Abi Saeed Umar bin Ghrama Umari;At-Tadween fee Akhbari Qazween, Vol. 1, Pg. 89, Abdul Karim bin Muhammad Raafi-i Qazwini (d. 623 A.H.), Darul Kutubul Ilmiya, Beirut, Edited: Azizullah Attari, 1987 A.H.[7] Al-Ihtijaj, Vol. 1, Pg. 292 & 293, Abu Mansur Ahmad bin Ali bin Abu Talib Tabarsi (d. 548 A.H.), Edited with notes: Sayyid Muhammad Baqir Khorasan, Darun Noman Lit Taba-a wan Nashr – Najaf Ashraf, 1386 A.H. 1966 A.D.[8] Fathul Bari Sharh Sahih Bukhari, Vol. 8, Pg. 531, Abul Fadhl Ahmad bin Ali bin Hajar Asqalani Shafei (d. 852 A.H.), Darul Marifa, Beirut – 1379, Edited: Muhibuddin Khatib.The above report is also mentioned in reliable Ahle Sunnat sources.
  23. Ali didnt know/understand that he was appointed by the Prophet s.a.w at Ghadeer khum as the successor, but the Shias do. May be the Shias are smarter than Ali :P Sahih Bukhari Vol. 8, Book 74, Hadith 282: Narrated by Ibn Abbas: `Ali bin Abi Talib came out of the house of the Prophet () during his fatal ailment. The people asked (`Ali), "O Abu Hasan! How is the health of Allah's Messenger () this morning?" `Ali said, "This morning he is better, with the grace of Allah." Al-`Abbas held `Ali by the hand and said, "Don't you see him (about to die)? By Allah, within three days you will be the slave of the stick (i.e., under the command of another ruler). By Allah, I think that Allah's Messenger () will die from his present ailment, for I know the signs of death on the faces of the offspring of `Abdul Muttalib. So let us go to Allah's Messenger () to ask him who will take over the Caliphate. If the authority is given to us, we will know it, and if it is given to somebody else we will request him to recommend us to him. " `Ali said, "By Allah! If we ask Allah's Messenger () for the rulership and he refuses, then the people will never give it to us. Besides, I will never ask Allah's Messenger for it." With regards to the hadith prophesying the coming of the 12 Caliphs from the Quraish, it is a PROOF that the 12 Imams of the shias are not what the Prophet meant in his Prophecy because only 2 of the 12 imams became Caliphs, and one of them Al Hassan r.a. gave the Caliphate to Muawiyah r.a. So I think that the Shias here are not reading history properly.
  24. Narrated Ibn ‘Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was ‘Umar Ibn al-Khatttab, the Prophet said: "Come near let me write for you a writing after which you will never go astray.”‘Umar said: "The Prophet is seriously ill, you have the Qur’an, so Allah’s Book is sufficient for us.” The people in the house differed and disputed. Some of them said, "Come near so that Allah’s Apostle may write for you a writing after which you will not go astray,”while the others said what ‘Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, "Go away and leave me.”Ibn ‘Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah’s Apostle from writing a statement for them. What is the Sunni opinion on what the Prophet (pbuh) wanted to write?
  25. I am proud to share the dowloadable PDF form of this great research. Read and spread. And don't forget brother Toyib in your duas. SOURCE 1, SOURCE 2 'Ali: The Best of the Sahabah Explicit Testimonies of Sahih Sunni Ahadith Authored by Toyib Olawuyi Edition: 1 This book is an in-depth academic critique, and a thoroughly investigative refutation, of Shaykh Ibn Taymiyyah's Minhaj al-Sunnah on the specific question of Abu Bakr's alleged superiority over Amir al-Muminin 'Ali b. Abi Talib. The shaykh has adopted a two-pronged approach in his Minhaj. He presents arguments and proofs to support Abu Bakr's superiority and discredits all arguments and proofs in favour of 'Ali's superiority. Toyib Olawuyi has however placed all the primary submissions, evidences and denials of Ibn Taymiyyah under the microscope and punctured every single one of them severely using the Book of Allah, the sahih ahadith of the Ahl al-Sunnah wa al-Jama'ah, and their strictest rijal verification methods. Full transparency, accuracy and accountability are strictly observed throughout our book, and we hope it will ease the way for every soul seeking to find out the real truth. BUY FROM AMAZON
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