Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Search the Community

Showing results for tags 'sunni'.



More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


Forums

  • Main Forums
    • Ramadhan 1440/2019
    • Guest Forum
    • Theology and General Religion
    • Personalities in Islam
    • Prophets and Ahlul-Bayt
    • Jurisprudence/Laws
    • Politics/Current Events
    • Social/Family/Personal Issues
    • Science/Tech/Economics
    • Education/Careers
    • Medicine/Health/Fitness
    • Off-Topic
    • Poetry and Art
    • Polls
    • Shia/Sunni Dialogue
    • Christianity/Judaism Dialogue
    • Atheism/Philosophy/Others
    • Research into Other Sects
    • Arabic / العَرَبِية
    • Farsi / فارسی
    • Urdu / اُردُو‎
    • Other languages [French / français, Spanish / español, Chinese / 汉语, Hindi / हिन्दी, etc.. ]
    • North/Central/South America
    • Europe
    • Asia, Middle East, Africa
    • Australia and Others
    • Site Tech Support/Feedback
    • Site FAQs
  • The Hadith Club's Topics
  • Food Club's Topics
  • Sports Club's Topics
  • Reverts to Islam's Topics
  • Travel Club's Topics
  • Mental Health/Psych Club's Topics
  • Arts, Crafts, DIY Club's Topics
  • The Premier League Club's Topics

Blogs

There are no results to display.

There are no results to display.


Find results in...

Find results that contain...


Date Created

  • Start

    End


Last Updated

  • Start

    End


Filter by number of...

Joined

  • Start

    End


Group


Facebook


Website URL


Yahoo


Skype


Location


Religion


Mood


Favorite Subjects

Found 501 results

  1. Salam, I have read that sunni muslims say that Imam Jaffer-e-Sadiq (as) was sunni because he related to abu bakr and used to respect the sahaba and usman & abu bakr. Is this true?
  2. (salam) I found this beautiful admission by the Ahl al-Sunnah on what really happened at Ghadeer Khumm: “According to the elders of our family, namely Mawlana Ghulam ‘Ali Qadiri, in his Mishkaat an-Nabuwat, the Prophet’s declaring Hadrat ‘Ali as the Master (Mawla) of all Believers was the statement which identified Hadrat ‘Ali as the possessor of the Khilafat i-Akbar (Major Khilafah). Hadrat ‘Ali was appointed by Rasulullah (S) as a Khalifa, while Hadrat Abu Bakr was appointed by Hadrat Umar as a Khalifa. While both Khilafahs are valid, they are not the same”. http://ahmedamiruddi...-the-shaykhayn/ Does any Sunnee here think these people made a mistake? If yes, what are your reasons? Thanks.
  3. (salam) (bismillah) There is a prayer of Imam Ali a.s where he a.s has prayed that "O, Allah if the thing i am praying for is good for me then please accept my prayer and if that is not good for me then donot accept my prayer, even if i do'nt like it because yoh have the knowledge of the unseen and i donot have" One of my friend was going abroad and he asked me to pray for him when i gave this prayer to him he raised a valid and interesting question which i could not reply. The question was that "Why i pray this way I can pray that make things good for me even they can go wrong in Your knowledge because O, Allah you can do every thing". What you say in response to his question?
  4. (bismillah) (salam) How I Found the Right Path by Brother Muhammad Yusuf BisMillah Hir Rahman Nir Rahiim In the Name of Allah, Most Compassionate, Most Merciful How did I, a Sunni following Hanafi fiqh, come to find and embrace the Right Path of Ahl ul-Bayt? All Praise and all Thanks are for Allah (Subhana wa'tala) who in His Mercy and Compassion guided me toward the truth. My journey began when, on starting a new job, I first met a follower of Ahl ul-Bayt. Up until that time, I knew little about those who were called Shi'as - except what I had heard from Sunni brothers, which to say the least was not very complimentary. I had read nothing about them, for I had never found anything to read: all the books on Islam I came across over a period of many years were about Sunni Islam, written by Sunni Muslims. All the Muslims I had met, in my country of residence and in places like Egypt, were Sunni, and even on that modern medium of communication, the Internet, I had not come across any Shia sites, probably because I had not looked for them specifically and just followed links from one Sunni site to another Sunni site. I also knew very little about the early history of Islam, except of course what I had read in Sunni books about how wonderful the 'pious Caliphs' were. And yet I had already begun to think seriously about certain questions, such as predestination, and begun to be a little concerned about some Hadith which I read in Bukhari and Muslim which seemed to me in my innocence and with my lack of knowledge to contradict the words of the Holy Quran. I had concerns also about following scholars, for I was always being told that I could choose which Madhhab to follow, and that if I personally was not happy with something, I could follow another school in certain matters just as I could take advice from, and follow the advice of, any scholar of any School. This just did not seem to be right. Perhaps I should add that at this time I was a relatively recent convert to Islam, having over a period of some years come to discover the truth about Islam and the Prophet Muhammad (Allahumma salli 'ala Muhammadin wa Ali Muhammad) and having become convinced that not only was Allah the one and only God, but also that Muhammad (Allahumma salli 'ala Muhammadin wa Ali Muhammad) was his Messenger and Prophet. [ I had previously been a Christian, and indeed, a Catholic monk for a while.] The Shia brother and I were the only Muslims in our place of work so it was natural that we prayed Zuhr and Asr together. He was kind, considerate and well-mannered - in fact, an example of what Muslims should be - and it did not matter that he prayed in a slightly different way from me. I just assumed in my naivety that he was simply following a different Madhhab. Then I mentioned that I was praying with a Shia to a brother at the local Masjid. His negative reaction just made me interested in finding out more about them. So I asked some questions of my Shia brother. He answered simply, always stressing that I must make my own judgement and use reason as a guide. One incident I remember vividly. I had been sent several articles by a group, who were influenced by the Wahhabi, which were vehemently anti-Shia, and which made all sort of allegations about the followers of Ahl ul-Bayt. I mentioned this group to my Shia brother, and he said, calmly and simply: "What you you think about them?" I replied that I could not see the Prophet Muhammad (Allahumma salli 'ala Muhammadin wa Ali Muhammad) acting in such an intolerant way, for I remembered the Hadith about how the Prophet treated the man who was ill-mannered enough to urinate in a Mosque while the Prophet himself (Allahumma salli 'ala Muhammadin wa Ali Muhammad) was there. My Shia brother said nothing, but a few days later (as I remember it) he leant me a copy of an English translation of Nahj al-Balagha containing some of the wisdom of Imam Ali (Alayhi salaam). I read it, and marveled at his wisdom, and decided to try and find out more about these Shia's - at this time, I still knew so little I did not even know that Shia meant follower, and that the Shias were followers of Ahl ul-Bayt, a term which again meant nothing to me. Then, not long after, I left my job to take up new employment and so lost contact with my Shia brother, although I did try to contact him, once, but my E-mail was returned as I obviously had not remembered the right address. Several months went by before I began a more serious study, prompted by reading about the sermon of Ghadeer Khumm as related in Tirmidhi and Muslim: Sunni sources which I still implicitly accepted. For were they not Sahih - second only to the Holy Quran itself? Here was the Prophet (Allahumma salli 'ala Muhammadin wa Ali Muhammad) stating that we should follow and hold onto his Ahl ul-Bayt, just as I had read how he had many times praised Imam Ali (Alayhi salaam) in such terms that surely meant he saw or wanted Ali (Alayhi salaam) to be his successor. I discovered some of the basic beliefs of the followers of Ahl ul-Bayt, such as Taqlid and the Fourteen Infallibles and the more I considered these, the more rational and logical they seemed. They were natural, logical consequences of the Holy Quran itself. This really enlightened me about the Shia: it was as if I had come across a fundamental truth for the first time, something simple and yet profound. A few days later, on an Internet site, I read about Karbala. I admit I cried. How could those who called themselves Muslims treat fellow Muslims as they did - and in particular how could they fight, and kill, the grandson of the Holy Prophet himself? I found this fact quite astonishing. How did this tragedy come about? And then, I read some of the words spoken by the fourth Imam (Alayhi salaam) about this tragedy, and what it meant and would always mean. I then spent several days reading about the early history of Islam - about the Umayyads and Abbasids and how they viciously persecuted the followers of Ahl ul-Bayt. I read Muhammad Tijani's Then I Was Guided and his Shia are the Real Ahl al-Sunna, several other books and many, many articles written by followers of Ahl ul-Bayt. I read the sermon of Imam Husain (Alayhi salaam) at Mina which described the appalling state of Arabia only fifty years after Muhammad's death (Allahumma salli 'ala Muhammadin wa Ali Muhammad) - the corruption of Yazid, and the corruption of the scholars of that time. And I remembered a saying I had read somewhere: "Every day is Ashura and every land is Karbala." I thought deeply about the issues my reading had raised, and became convinced that it was my duty, as a Muslim, to follow Ahl ul-Bayt - for that was clearly the wish of the Holy Prophet (Allahumma salli 'ala Muhammadin wa Ali Muhammad) who was revealing the will of Allah, which as a Muslim I must submit to. There were simply no rational arguments against the beliefs of the followers of Ahl ul-Bayt, since it seemed to me that these beliefs not only expressed what was reasonable, and logical, but were also based on the teachings of the Holy Prophet himself (Allahumma salli 'ala Muhammadin wa Ali Muhammad). So it was that I tried to find my Shia brother. I found a name similar to his in the telephone directory of the city where I knew he lived, and telephoned. A fax machine answered, so I sent a brief fax, asking him to contact me, not knowing whether he would ever receive it. Alhamdulillah, the fax machine belonged to his Uncle and less than a week later I was with him, and the Imam, at his local Masjid, affirming that Ali (Alayhi salaam) was the rightful successor of the Prophet (Allahumma salli 'ala Muhammadin wa Ali Muhammad). Source: http://abna.ir/data.asp?lang=3&Id=190465
  5. Cat is out of the Bag. This is amazing, a few weeks after Yasir Habib's new project for ME went on Shia Chat, a bill was tabled in USA Congress (Yes THE US CONGRESS) for a free Baluchistan region carved out from Iran, Pakistan, and Afghanistan. Here's the link -> http://www.examiner....f-determination US congressmen call for Baloch right to self-determination The hearing on Balochistan was convened by Rep. Dana Rohrabacher, a Republican from California, in his capacity as the chair of the Oversight & Investigations Subcommittee of the House Committee on Foreign Affairs. I'll repost the new ME map from the "Blood Borders" article I already posted in the beginning of this thread.
  6. Ok first of all I identify myself as a Shia Muslim with (nominally) "Sunni" parents from South Asia. I have been raised in the south Asian culture, later studied in the USA and am left in a limbo of traditionalism and cultural identity, not knowing where to go when I want to get married (something that will come up sooner or later for me). I switched to Shia Islam after a thorough study of it after being introduced to it through learning about my Iranian heritage in my late teens. Right now I am in my early twenties, am well on my path to getting settled with a completed education and career and there will be talk of marriage soon. I will soon have to tell my parents that I am a strongly devoted Shia, and would like to marry someone who is also the same, and given their kind, loving nature, they will probably respect my decision. Now the problem nevertheless is not what I tell my parents but on how I could ever be "fully" accepted within a traditional Shia community, enough for two parents to respect me with their daughter's hand despite my background. Let me start off by saying that I have no racial/cultural prejudices. Beautiful, intelligent, devoted people come from all cultures and heritages. Also I have been treated with great respect within the Shia communities as an active member. My specific problem lies on the "old-school" people who seem to run the communities, with their "Khoja only" and "Syed only" policies, it seems that despite my masters degree and a newly spawning career, the fact that I have a Sunni non-Syed background would be taken as a huge negative in judging me as anyone's future son-in-law. I have not looked at non-indopak communities and am not sure about how Arab, Afghan or Iranian Shia communities would react to someone like me in terms of marriage and being a part of their community. Does any brothers (reverts?) have advice regarding what I should/could do regarding a future in marriage?
  7. How do you guys feel about beloved Hezbollah? P.S. Labbayk Ya Hezbollah
  8. A sunni brother asked me, "why do shias pray through Imam Mahdi or one of the imams in the time of help or when we need something?" So if anyone can answer this it would be greatly appreciated Hamza
  9. me and my sunni friend having a chat regarding matam and then he give me these links, can any one tell me what to answer him now. Faroo-e-kafi vol.1 Kitab-ul-Janaiz Ch:80 hadees:1 page:333 " Farmayah Hazrat ny ky Rona, Peetna, Mon per Tamanchy Marna, Seena Kootna, Sar ky Ball Nochna, aour Nooha Karna yeh Soorat taraky Sabber hy or Sahih Tareeqy ko chodna hy" Faroo-e-kafi vol.1 Kitab-ul-Janaiz Ch:78 hadees:7 page:328 " Hazrat Muhammed(s.a.w) ky farzand Tahir ka jab inteqal hoa to App(s.a.w) ny beby Khadeja ko Rony sy manna kiya or farmayah kiya toom Is per Razi nahy ky osy Janat ky darwazy per khara pao" Nahjul Balagha Part 3 page 745 Irshad 322 "Hazrat Ali(R.A) aik jaga sy guzery to kuch orten Maqtooleen per Giryah ker rahy then itny men os qabeely ky sardar ap ky khidmat men hazer hoye to Hazrat Ali R.A os per naraz hoye or kaha ky kiya tomhara bas in orton per nahy chalta ky inhen giryah kerny sy maana ker sako" pleasee respong urgently regarding this. thankyou.
  10. Salam Alykum. So I've gotten some questions and hadiths put in front of me that says that doing matam is not allowed. Can someone please explain it to me? ' it is narrated from Imaam Ja’afar Saadiq that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said, "A muslim beating his thighs at a time of difficulty is synonymous to wasting his deeds." Muhammad Baaqir said, "Whoever hit themselves, by slapping their faces and chests and pulling their hair then he has left patience and adopted a way other than Islaam and he is despicable. Allaah causes his good deeds to be wasted and whoever cried loudly is impatient which contradicts patience and this is unlawful". The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said to Faatimah (radi-Allaahu ‘anhu), "When I die do not cry over me, or pull your hair, or lament or mourn over me."( Furoo al-Kaafee, Kitaab an-Nikah (2/128) ) The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said at a time of difficulty do not hit your cheeks nor your faces, do not pull your hair, do not rip your clothes nor wear black clothes or lament and mourn( Furoo al-Kaafee, (2/128) ) Imaam Ja’afar Saadiq said, "Crying on the deceased with a loud voice and ripping ones clothes is not permissible( Furoo al-Kaafee (1/118). ) Alee (radi-Allaahu ‘anhu) said, "Whoever at a time of difficulty hit his thighs then his deeds will be wasted."( Nahj al-Balaaghah (2/224) Printed in egypt )
  11. Salam Alaikum Brothers and sisters, excuse me if this seems to be in the wrong forum and if it is I request a mod to move it to the correct location. I recently have been looking into Greek history and have noticed that with the many city-states around Greece at the time of the Persian Empire, they were in a much worse position than us in terms of unity. Yet when they were invaded by the Persians around 480 B.C they all managed to unify and push back as one force (Albeit still bickering here and there). The question I wish to present is, seeing as how Sunni's and Shi'as are so divided in terms of the Caliphate and Imamate, couldn't we just put aside these differences long enough that the Muslims may be unified to drive off Foreign invaders purposely dividing us in everything we do? What makes the Greeks any better than us that we can't have one single goal, they were so split up in terms of which deities they worshiped yet we have One God (SWT) and One Prophet (SAW). I'm not saying that we should forsake our values but we should at least have control over the section of the world we are predominant in (The Mid East) rather than Imperialists splitting us apart and making Islam weaker than it should be. I hope all this isn't too confusing to understand. Shukran in advance.
  12. Salam everyone, Anyone can provide me the hadiths or time of relevance when Prophet (pbuh) willed for Muslims to pary with their arms to the sides rather than folded. I need to provide someone who is willing to convert from Sunnism to follow the Ahlal Bayt. Please help?
  13. Who decided the 4 Sunni schools? Could anyone tell me how the 4 Sunni schools emerged? I mean, there were many great thinkers at the time, but why are only the four (Hanafi, Maliki, Shafi'i, Hanbali) approved? I read that abu Jafar al Mansur put Abu Hanifa in jail, but a friend of mine says that it was Abu Jafar al Mansur that restricted the Sunni shools to only 4 (because there were too many at te time). Is this true or not? Also, in which time (i mean; which Khalifa exactly) were the 2 Sahih Books and the 4 Sunans approved as proper Hadith books? Can anyone help me out?
  14. (salam) (bismillah) A gift to my momin brothers and sisters. (41) وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ [Shakir 50:41] And listen on the day when the crier shall cry from a near place [Pickthal 50:41] And listen on the day when the crier crieth from a near place, [Yusufali 50:41] And listen for the Day when the Caller will call out from a place quiet near,- Now some people may claim that this is about the "cry of Israfeel (a.s)" but Quran clears in the very next verse. (42) ‏يَوْمَ يَسْمَعُونَ ٱلصَّيْحَةَ بِٱلْحَقِّ ۚ ذَلِكَ يَوْمُ ٱلْخُرُوجِ [Shakir 50:42] The day when they shall hear the cry in truth; that is the day of coming forth. [Pickthal 50:42] The day when they will hear the (Awful) Cry in truth. That is the day of coming forth (from the graves). [Yusufali 50:42] The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection. It is quite obvious that the translation by Yusufali is not compatible with arabic text as there is word of "kharooj" not "Qiyamat" (Resurrection).
  15. (salam) 1. Who are Jahmis? 2. Are they Muslims? 3. Where they mostly exist? 4. Do they follow Sunni fiqh? 5. What is their main differences from other sects?
  16. Abdullah Bin Saba existed or not is not relevant but this is harsh fact that Salafis and other Nasibis of like nature have found a character for putting all the blame on him. Let us see what were the crimes of so called companions, this character Abdullah Bin Saba has been used for:- CRIMES OF ABDULLAH BIN SABA WHERE COMPANIONS WERE QUITE INNOCENT: 1. During Usman era Abdullah bin Saba and his followers forced Usman to break the ribs of Abdullah Bin Mas'od (r.a) and force Abu Zar Ghaffari (r.a) to live in "Rabza". Usman was so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtae thae). It was all fault of Abdullah bin Saba and his companions (Sabaaites) 2. There was no dispute of companions of the prophet with Usman. The rule of Usman was a just rule where every one was happy there was justice, equity and fairplay. Every one was getting his due. The door of the Baitul Mal was open for all needy people and it is wrong to say that Ummayads were made powerful and they looted and robbed Baitul Mal for themselves. These were Sabaiites (Followers of Abdullah Bin Saba) who surrounded the house of Usman and later killed him. The companions of the prophet were so weak that they could not save this great companion of Prophet (pbuh)and he was murdered right in Madina the Islamic capital of that time. All the companions were sad on his demise. There was no saying of Hazrat Aysha that "Kill this Naathal (Jew), he has become Kafir". Sabaiites managed to kill Usman while he was in the tight security of great companions and Marwan bin Hikm (His son in law). Companions were innocent. 2. After killing Usman, the Sabbaiites managed to persuade Hazrat Aysha to fight battle with Jamal. Again this time the companions were so innocent that they were easily used by Sabbaiites for creating battle between Ali a.s and Aysha. There was no fault of companions of prophet (pbuh). They were quite pious people. They just made mistake in Ijtehad not more than this. Hazrat Aysha was also innocent. (She was so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtee theen). 3. In Jamal Sabbaaittes made fool of Talha and Zubair who had no greed for the governorship of Basra and Kufa but they were so innocent that they easily break "Baiyat of Ali a.s" and joined Aysha for battle against Ali a.s. This is again fault of Abdullah Bin Saba and his companions while these great companions were quite innocent. They were also so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtae thae). 4. In Sifeen also Muawvia had no greed of power. He was not obliged to leave his governorship on the order of Ali bin Abi Talib a.s. He was very loving person who wanted to take revenge of Hazrat Usman from his murderers. Sabbaaites again conspired and forced him to fight against Ali bin Abi Talib a.s. While he was so innocent. It was only his Khata e Ijtehadi that he executed Hujr bin Udi and many other companions of Prophet (pbuh). He was also so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehtae thae). 5. There was no fault of Yazeed (l.a) in Karbala rather Sabbaiites and his followers killed Imam Hussain a.s. This justified Salafis to call Yazeed (la) as R.a. Yazeed was so innocent to call "bread" "Bledd") (Urdu: Rotee ko chochee kehta tha). So the Shias are founded by Abdullah Bin Saba. lol
  17. differences between shia and sunni beliefs and reasons and proofs for these differences 1) firstly the differences in agreement over the successor of rasoolullah please provide proof if possible and only comment if your well versed in this area. "you can only awake those who are asleep and not those who close their eyes intentionally." "some people are asleep in this world, they will stand up when they die" the reason for this thread is to get a better understand of each sect and ultimately gain more knowledge inshaAllah. may Allah guide one and all.
  18. The Returning of Sun for IMAM Ali (a.s) It has been experienced that some people have serious problems with the qualities of Ahlul Bayt (Family of Prophet – Peace be upon him). Starting from Ibn Taymiyah till neo-Salafis of today, they have been finding faults in Ahlul Bayt especially in Sayyidna Ali(alayhum salam). They show their hatred in different ways such as: a ) Rejecting the Sahih/Hasan hadiths with vigor just because they mention superior qualities of Prophetic family. B ) Showing fanatical support for enemies of Ahlul Bayt like Yazid (LA), Marwan (LA) etc… c ) Accepting same qualities for other Sahaba but illogically considering them “Ghuluw (excess) for Ahlul Bayt” like on the issue of Sayyidna Ali (A.S) being born inside Ka’ba or first to accept Islam, etc… I will concentrate on “Point # Úáíå ÇáÓáÇã this time and touch the Sahih/Hasan hadith of Sun being returned when Prophet Muhammad (Peace be upon him) was resting his head on the lap of Mawla Ali (A.S). Let us first of all read the complete hadith along with the chain. حَدَّثَنَا أَبُو أُمَيَّةَ ثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى الْعَبْسِيُّ ثَنَا الْفُضَيْلُ بْنُ مَرْزُوقٍ عَنْ إبْرَاهِيمَ بْنِ الْحَسَنِ عَنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ قَالَتْ : { كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أُوحِيَ إلَيْهِ وَرَأْسُهُ فِي حِجْرِ عَلِيٍّ فَلَمْ يُصَلِّ الْعَصْرَ حَتَّى غَرَبَتْ الشَّمْسُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ صَلَّيْتَ يَا عَلِيُّ قَالَ : لَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ اللَّهُمَّ إنَّهُ كَانَ فِي طَاعَتِك وَطَاعَةِ رَسُولِك فَارْدُدْ عَلَيْهِ الشَّمْسَ قَالَتْ أَسْمَاءُ فَرَأَيْتُهَا غَرَبَتْ ثُمَّ رَأَيْتُهَا طَلَعَتْ بَعْدَ مَا غَرَبَتْ } Translation: Hadrat Asma bint Amays (ra) said: Once revelation was being sent on Prophet of Allah (Peace be upon him) and he was resting his head on the lap of Sayyidna Ali (A.S) and he Ali had not prayed Asr while the sun had set too. The Prophet (Peace be upon him) said: O Ali! Have you prayed? Hadrat Ali (A.S) replied: No. Hearing this, Prophet (Peace be upon him) made this dua: O Allah, he (Ali) was busy in obeying You and your Prophet, so return the sun upon him. Hadrat Asma (ra) said: I saw that Sun had sunken but then it came back again after sunset.[imam at-Tahawi in Mushkil al-Athaar (4/385)] Imam at-Tahawi also narrated another hadith with different chain. حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ الْمُغِيرَةِ ثَنَا أَحْمَدُ بْنُ صَالِحِ بْنِ أَبِي فُدَيْكٍ عَنْ مُحَمَّدِ بْنِ مُوسَى الْمَدَنِيِّ عَنْ عَوْنِ بْنِ مُحَمَّدٍ عَنْ أُمِّهِ أُمِّ جَعْفَرٍ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ صَلَّى الظُّهْرَ بِالصَّهْبَاءِ ثُمَّ أَرْسَلَ عَلِيًّا - عَلَيْهِ السَّلَامُ - فِي حَاجَتِهِ فَرَجَعَ وَقَدْ صَلَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْعَصْرَ فَوَضَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ رَأْسَهُ فِي حِجْرِ عَلِيٍّ فَلَمْ يُحَرِّكْهُ حَتَّى غَابَتْ الشَّمْسُ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ اللَّهُمَّ إنَّ عَبْدَك عَلِيًّا احْتَبَسَ بِنَفْسِهِ عَلَى نَبِيِّكَ فَرُدَّ عَلَيْهِ شَرْقَهَا قَالَتْ أَسْمَاءُ فَطَلَعَتْ الشَّمْسُ حَتَّى وَقَعَتْ عَلَى الْجِبَالِ وَعَلَى الْأَرْضِ ثُمَّ قَامَ عَلِيٌّ فَتَوَضَّأَ وَصَلَّى الْعَصْرَ ثُمَّ غَابَتْ وَذَلِكَ فِي الصَّهْبَاءِ The chain till Sayyidah Asma bint Amays (ra) is different in this hadith and all Rijaal are also Thiqa. The Tashih of this hadith! These hadiths have been authenticated by Jam al- Ghafeer(overwhelming + leading) Muhaditheen, however Ibn Taymiyyah al-Mujasmi wal Mubtadi and Ibn Jawzi have rejected these hadiths due to their strict attitude on classification of hadith. Ibn Jawzi was extremely strict in science of al-Jarh wa’t Tadeel so he may be excused but Ibn Taymiyyah on the other hand was known for his hardcore hatred for Ahlul Bayt just in opposition of Shi’ites. Now here are the highest ranking Muhadihteen who authenticated this hadith and in front of these legendary Muhaditheen combined together not even Ibn Jawzi (rah) stands a chance let alone Ibn Taymiyyah. Imam Nur ud-din al-Haythami said: رواه كله الطبراني بأسانيد ورجال أحدها رجال الصحيح عن إبراهيم بن حسن وهو ثقة وثقه ابن حبان، وفاطمة بنت علي بن أبي طالب: لم أعرفها. Translation: Imam at-Tabarani (rah) has narrated this hadith with different chains and the Rijaal of one of them are Rijaal of “SAHIH” except Ibrahim bin Hasan who is “THIQA” and Ibn Hibban called him “THIQA” too. As for Fatima bint Ali bin Abi Talib, I do not know her [Majma uz Zawaid (8/525)] As for Fatima bint Ali bin Talib then she was one of the daughters of Sayyidna Ali but not from Sayyidah Fatima. She was sister of Muhammad bin Ali bin al-Hanafiyyah [Tahdhib ul Kamaal (22/396, Narrator # 11550) plus Imam Ibn Hajr al Asqalani (rah) said of her in Taqrib: فاطمة بنت علي بن أبي طالب ، ثقة Translation: Fatima bint Ali bin Abi Talib is “THIQA” [Taqrib ut Tahdhib (2/654), Narrator # 11786] Hence this report is absolutely Sahih with all Rijaal being Thiqa. Imam Jalal ud-din Suyuti said of these hadiths: اخرج ابن مندة وابن شاهين والطبراني بآسانيد بعضها شرط الصحيح Translation: They are narrated by Ibn Mandah, Ibn Shaheen and at-Tabrani and “SOME OF THESE ARE ON THE CRITERIA OF SAHIH” [al-Khasais ul Kubra (2/137)] The great Imam at-Tahawi, Qadhi Iyaadh & Ibn Hajr Imam al-Mughlatai said: The Rijaal of this hadith are “THIQA” [al-Isharata ila Sirat al Mustafa # 140] Imam al-Qadhi Iyadh states after narrating one of these hadiths: قال وهذان الحديثان ثابتان ورواتهما ثقات و حكى الطحاوي أن أحمد بن صالح كان يقول: لا ينبغي لمن يكون سبيله العلم المتخلف عن حفظ حديث أسماء، لأنه من علامات النبوة. Translation: (Imam at-Tahawi –Rahimuhullah) said: Both these hadiths are “PROVEN AND THEY ARE NARRATED BY RELIABLE (THIQA)” narrators Imam at-Tahawi narrates that Ahmed bin Salih (rah) said: It is not worthy for a person who wants to reach knowledge to miss the hadith of Asma (ra) because this hadith is amongst the signs of Prophethood. [Ash-Shifa by Qadhi Iyaadh (1/176)] After such beautiful explanations by legendary Muhaditheen there remains no room for the haters of Mawla Ali (A.S) to doubt this hadith. Imam Badr ud-din Ayni the great Sharih of Bukhari said: وهو حديث متصل ورواته ثقات وإعلال ابن الجوزي هذا الحديث لا يلتفت إليه Translation: This hadith has a “CONTINEOUS CHAIN AND THE NARRATORS ARE THIQA” and no attention should be given towards Ibn Jawzi who found fault in this hadith [umdat ul Qari, Sharh Sahih ul Bukhari (15/43)] Sheikh ul Islam Ibn Hajr al-Asqalani said: وهذا أبلغ في المعجزة وقد أخطأ ابن الجوزي بإيراده له في «الموضوعات» وكذا ابن تيمية في كتاب الرد على الروافض في زعم وضعه والله أعلم Translation: This hadith is Baleegh in category of Prophetic Miracles and “IBN JAWZI DID MISTAKE” to mention it amongst fabricated hadiths, similarly Ibn Taymiyyah also made a mistake (blunder rather) to call it fabricated in his book Radd ala RawafidhFath ul Bari, Sharh Sahih ul Bukhari (6/347)] Imam as-Suyuti wrote a whole book on this The great Hanafi Imam who declared Wahabis as Khawarij i.e. Allama Ibn Abideen ash-Shami said: والحديث صححه الطحاوي وعياض، وأخرجه جماعة منهم الطبراني بسند حسن، وأخطأ من جعله موضوعاً كابن الجوزي، وقواعدنا لا تأباه Translation: This hadith has been authenticated by Imam at-Tahawi, Qadhi Iyaadh and group of other Muhaditheen have narrated it including at-Tabrani who narrated it with“HASAN CHAIN”. Those who considered it Mawdho “HAVE MADE A MISTAKE” like Ibn Jawzi [Hashiya Radd ul Mukhtar (1/389)] Sheikh ul Islam Ibn Hajr al-Makki said in his outstanding and world renowned book written against Shi’ites called “As-Sawaiq ul Muhriqa: وحديث ردها صححه الطحاوي والقاضي في ( الشفاء ) وحسنه شيخ الإسلام ابو زرعة وتبعه غيره ، وردوا على جمع قالوا : أنه موضوع Translation: This hadith has been declared “Sahih” by Imam at-Tahawi, Qadhi Iyadh in his ash-Shifa , Sheikh ul Islam Abu Zura’ declared it “HASAN” and other Muhaditheen have followed them by refuting those who called this hadith as Mawdho [as-Sawaiq ul Muhriqa, Page #161, Dar ul Fikr edition] There are many more Muhaditheen who declared this hadith as “SAHIH OR HASAN” such as Imam al-Qastallani called 2 different hadiths narrated by at-Tabrani as “HASAN” [al-Muwahib al Laduniya (2/529)] Shah Abdul Aziz Muhadith dhelvi said in his legendary book written on refutation of Shi’ites: As for the hadith in regards to returning of sun then many muhaditheen of Ahlus Sunnah have called it Sahih, such as at-Tahawi etc… and this is amongst the miracles of Prophet [Tuhfa Athna Ashriyah, Page # 463] Two fine Muhaditheen i.e. Jalal ud din Suyuti and Ibn Yusuf al Salihi wrote “COMPLETE BOOKS ON THIS TOPIC” and proved returning of Sun for Sayyidna Ali (A.S). Please refer to their respective books called: كشف اللبس فى حديث رد الشمس & مزيل اللبس من حديث رد الشمس Imam Zahir al Kawthari on Ibn Taymiyyah Refutation of Ibn Taymiyya al-Mujasmi wal-Mubtadi who said: قد ذكره طائفة كالطحاوي والقاضي عياض وغيرهما وعدوا ذلك من معجزات النبي صلى الله عليه وسلم لكن المحققون من أهل العلم والمعرفة بالحديث يعلمون أن هذا الحديث كذب موضوع Translation: This hadith has been mentioned by at-Tahawi and Qadhi Iyaadh and they “CONSIDERED IT AMONGST THE MIRACLES OF PROPHET” however the researchers in people of knowledge who have Ma’rifah in hadith knowledge know that it is “A LIE AND FABRICATION” (Naudhobillah) [Manhaj as-Sunnah (8/165)] Ibn Taymiyyah quotes Ibn Jawzi in calling this hadith asMawdho and I have already proven above that mighty Muhaditheen even refuted Ibn Jawzi in this regard and considered his viewpoint as mistaken. The late Muhadith of Arab world i.e. Imam Muhammad Zahid al-Kawthari destroyed the knuckles of Ibn Taymiyyah by saying: فتراه يحكم عليه هذا الحكم القاسي لأنه صحح حديث رد الشمس لعلي كرم الله وجهه. فيكون الاعتراف بصحة هذا الحديث ينافي انحرافه عن علي رضي الله عنه. وتبدو على كلامه آثار بغضه لعلي عليه السلام في كل خطوة من خطوات تحدثه Translation: Don’t you see him (i.e. Ibn Taymiyyah), how he passed a ruling on (Imam at-Tahawi) with his rigid judgment, he did this only because Imam Tahawi authenticated the hadith of Sun being returned for Sayyidna Ali – Karam Allahu Wajahu – the authentication of this hadith contradicted the deviation (hatred) for Ali which he had. The traits of Bughz (hatred) against Sayyidna Ali appear in words of Ibn Taymiyyah rather in every sentence of his. [Hawi fi Sirat at-Tahawi, Page # 27] Ibn Taymiyyah al-Mubtadi did not just stop here, he said: It is “STRANGE” that Qadhi Iyaadh with his great immense and greatness in knowledge of Hadith considerd this hadith to be proven and Rijaal to be Thiqa. Grteat rebuttal by Imam az-Zarqani In reply to this Imam az-Zarqani beautifully said: There is nothing to be amazed in this because the chain of hadith from Asma bint Amays (ra) is “HASAN (FAIR)” similarly the hadith from Abu Huraira also has a “HASAN CHAIN”. Imam Jalal ud-din Suyuti (rah) has explained this in detail (After this az-Zarqani showed the analysis of Imam Suyuti and proven mistake of Ibn Jawzi). It is a principle in science of hadith that a Hasan hadith after meeting another Hasan hadith or having multiple chains “BECOMES SAHIH” so “STRANGNESS UPON STRANGNESS IS ON THE KALAAM OF IBN TAYMIYYAH NOT QADHI IYAADH” because Qadhi Iyaadh’s (authentication) is according to the known principles as is mentioned in books of Hadith principles like “Alfiya tal Hadith li Iraqi” and even junior students of hadith know them (whereas Ibn Taymiyyah is ignorant) [sharh az-Zarqani ala Mawahib al Laduniya (6/488)] So It is clear like bright sun that Sun was returned for the sake of Sayyidna Ali. I would like to conclude this article with the saying of the great Sheikh ul Islam Ibn Hajr al-Asqalani, how he analyzed the book Manhaj as Sunnah by Ibn Taymiyyah: التي يوردها ابن المُطَهّر، وإن كان معظم ذلك من الموضوعات والوَاهِيَاتِ، لكنه رد في رده كثيراً من الأحاديث الجياد التي لم يستحضر حالة التصنيف مظانها؛ لأنه كان لاتساعه في الحِفْظ، يَتَّكِل على ما في صَدْرِهِ، والإنسان عامد للنسيان، وكم من مبالغة لتوهين كلام الرافضي ذاته أحياناً إلى تنقيص علي رضي الله عنه Translation: The reports which Ibn Muthar al-Hilli (Rafidhi Shia) narrated then indeed most of them are fabrications and cooked up (lies) but “IBN TAYMIYYAH EVEN REJECTED THE STRONG (AUTHENTIC) HADITHS” ... Conclusion ...which he did not remember properly while writing his book. Ibn Taymiyyah did such a thing because he used to rely on his chest due to his capacity of memorizing, and It is nature of mankind that he returns towards Nisyaan (forgetfulness). Ibn Taymiyyah went to the long extents in refuting the Ahanaat in sayings of Rafidhi to the extent that “IBN TAYMIYYAH HIMSELF STARTED TO FIND FAULTS IN ALI (A.S) AT CERTAIN PLACES” [Lisaan ul Mizaan (6/390)] This is indeed rightly said by Ibn Hajr al-Asqalani (rah) because Ibn Taymiyyah just in opposition of Shi’ites also rejected the “Mutawattir hadith” which states: For Whosoever I am Mawla then Ali is his Mawla [sunnan Tirmidhi, Hadith # 3713, where Imam Abu Isa Tirmidhi declared it "HASAN SAHIH"] Rejecting Mutawatir hadith is in reality a Kufr! I will discuss the validity and authencity of other hadiths which Ibn Taymiyyah al-Mujasmi al-Nasibi rejected in hatred of Ahlul Bayt. a) The Mutawatir and famous hadith which mentions the great title "MAWLA" for Sayyidna Ali (A.S) Remember rejecting Mutawatir hadith is equivilant to rejecting Qur'an so this was amongst the Kab'air sins committed by Ibn Taymiyyah just to win fame, he forgot that true Sunnis would easily thrash his absurd viewpoints. b ) The Sahih/Hasan hadiths which prove from Ahlus Sunnah texts that Sayyidna Ali (ra) was the first to accept Islam (if not putting the clause of Children and Elders) c) The authenticity of the hadith which states: I am the city of Knowledge and Ali is it's door. In rejecting such hadiths Ibn Taymiyyah crossed all limits and said things like Ali (A.S) had lesser knowledge than other Sahaba who were not even Khulafa ar Rashideen (Naudhobillah) Ibn Hajr's perfect analysis on bn Taymiyyah I am sure the lovers of Ibn Taymiyyah would be biting their nails because It has become clear like bright sun that he deliberately and mockingly rejected the Sahih/Hasan hadiths on merits of Ahlul Bayt and the explanation given by Imam Ibn Hajr al-Asqalani (rah) is so great that It has to be re-read. He said: التي يوردها ابن المُطَهّر، وإن كان معظم ذلك من الموضوعات والوَاهِيَاتِ، لكنه رد في رده كثيراً من الأحاديث الجياد التي لم يستحضر حالة التصنيف مظانها؛ لأنه كان لاتساعه في الحِفْظ، يَتَّكِل على ما في صَدْرِهِ، والإنسان عامد للنسيان، وكم من مبالغة لتوهين كلام الرافضي ذاته أحياناً إلى تنقيص علي رضي الله عنه . Translation: The reports which Ibn Muthar al-Hilli (Rafidhi Shia) narrated then indeed most of them are fabrications and cooked up (lies) but “IBN TAYMIYYAH EVEN REJECTED THE STRONG (AUTHENTIC) HADITHS” which he did not remember properly while writing his book. Ibn Taymiyyah did such a thing because he used to rely on his chest due to his capacity of memorizing, and It is nature of mankind that he returns towards Nisyaan (forgetfulness). Ibn Taymiyyah went to the long extents in refuting the Ahanaat in sayings of Rafidhi to the extent that “IBN TAYMIYYAH HIMSELF STARTED TO FIND FAULTS IN ALI (A.S) AT CERTAIN PLACES” [Lisaan ul Mizaan (6/390)]
  19. (salam) Ibne Fars says that innovation lexically means creating and making something without any similar kind. Separation, weakness and debility are all other meanings of that word. (1) Here our desired meaning is the first. But there are various idiomatic definitions, some of which are exact and some of them are not. Here we have some of exact definitions: Innovation is something which should be made and in divine law of Islam (Shari'ah), none of principles have indicated to it. But if a principle indicates to something in divine law, that will not be legally innovation (even if that is lexically innovation). (2) "The origin of innovation is something which is made without any similar kind, and which is the opposite of tradition (Sunna) and is unpleasant, based on divine law of Islam", Ibne Hojr has said. In another place He has said:" he who makes new alternations in our rules (innovating), his act will be false”. These are things which are made and have no principle in Islamic law. They are called <innovation> in customary law of Islam and if something has principle in Islamic law, it will not be considered as innovation. (3) In brief, there are three conditions for considering something as innovation in Islamic law: First: when it makes alternations (adds or reduces) in beliefs or religious rules. Second: when it invites people to make alternations. Third: when there is not any Islamic reason that it is mainly or partly from religion. These conditions make the reality of innovation explicit. Reducing or even adding anything in religion is regarded as forging lies against God and He will reproach them. (4) So it is not considered as <innovation> in Islamic law, when someone makes something new without any relevance to religion –although lexically it is called innovation-, like as making some habits or even industries. Because the person who made that thing, believes it is irrelevant to religion. As a result, performing official celebrations, for some reasons, by various communities is not considered as innovation, because it does not have any relevance to religion. And they do not celebrate it, as if the divine law has ordered them to do, and its legality or illegality should be according to divine law. So if there was not any unlawful (Haraam) matter, the celebrations and feasts would be lawful (Halaal). But something like as a mixed party would be unlawful. Second condition, inviting people to make alternations (adding or reducing in beliefs or religious rules): If a person makes alternations in religion lonely or at his own home –for example adds in or reduces from his/her ritual prayer (Namaaz)- it is not consider innovation, although it is an unlawful (Haram) act and his/her ritual prayer is null and void. It is innovation, when this new thought or act as a part of religion be spread among the people. Abu Huraira in Sahih Moslem has written that messenger of God –S.A- said:" whoever guides and invites people to the truth -regardless of the rewards of followers- will have the same rewards that those people obeyed him have. And whoever invites people to the ignorance -regardless of the sins of followers- will have the same sins that those people obeyed him have, and the followers’ sins will not decrease. (5) Third point: not having any religious principle is one of the conceptions of innovation. It means in Quran and hadith, there have not been mentioned innovation is part of religion. Since if it had religious principle, it would not be innovation. The precedence has been mentioned for the definition of <innovation> by Ibne Rajab Hanbali and Ibne Hajar 'Asqalani. Allaameh Majlesi says: innovation in Islamic law has been made after messenger of God's era, and it has not had any special reason. (6) 1. Al-maqaai'is: volume 1, page 209, the word <Bada'a> 2. Jaame' Al-'olum Va Al-hekam by Ibne Rajab Hanbali: page 160, published in India 3. Fath Al-baari, Ibne Hajar ’Asqalaani: volume5, page 156 and volume 17, page 9 4. R.K: The Yunus (Jonah) Sura: 59 and The Al-hadid (Iron) Sura: 27 5. Sahih Moslem: volume 8, page 62; Ketabul-'elm 6. The aspects of shi'ite's creed, page 270 Not following the lifestyle of companions and the Successors (Taabi’een) Some of people of Vahaaby (Salafi) consider some matters as innovation, just for it had not been in the time of companions and the Successors (Taabi’een). For example, Ibne Teymyyeh believes, celebrating the birthday of messenger of God –S.A-, is innovation. Based on his opinion, the antecedents have not done it before, and if it was an appropriate act, the antecedents would have more competencies in celebrating; for they liked and respected messenger of God –S.A- more than us and had more desire in doing good act. (1) Ibne Teymyyeh also has said about kissing Quran and rising for it, out of respect:" I have not heard anything in this regard from antecedents!" (2) It should be said that <Thaqaleyn> is a criterion for recognizing innovation from tradition (Sunna), it does not make difference whether you comment Thaqaleyn as Quran and relatives of messenger of God ('Etrat) –most of people agrees with this comment- or as Quran and tradition (Sunna) –by the narration of Imam Malek in Movatta’ with the proof which is incompletely transmitted-. (3) So if there is indicated in Quran and tradition (Sunna) that something is a part of religion, it will not be innovation. It will be innovation, when it is not part of religion and unlike that is publicized among people. It was obligation that the antecedents as the others follow Thaqaleyn (Quran and the relatives of messenger of God ('Etrat), or Quran and tradition (Sunna)). So we cannot consider their agreement or disagreement as a criterion for truth and falsity, and consequently it will not be a correct result if we say all of antecedents have been righteous people. There have been corrupted, righteous, equitable and oppressor persons among them. There are good and evil men among people during all of eras. (4) As a result, it reveals that celebrating the birthday of messenger of God –S.A-, kissing Quran and rising for it, out of respect –by having the intention they are parts of religion- cannot be regarded as innovation. Because although these kinds of respects for messenger of God –S.A- or Quran have not been mentioned in divine law of Islam, these are derived from main principles of glorification and reverence. Quran says:" those who believe in him (Muhammad) and honor him, those who aid him and follow the light sent forth with him, shall surely prosper". (5) In the above-mentioned verse, the almighty God describes believers by three attributes: the people who believe in messenger of God, respect and glorify him, and help him. God has said to His messenger:" have we not raised your remembrance?" (6). It is obvious that celebrating for messenger of God is equal to raising his remembrance, and God had been already informed about it. Quran and tradition (Sunna) invite people to be friend and kind with messenger of God and his household. And we celebrate his birthday to show our affection and kindness. kissing Quran and rising for it, out of respect are examples of this affection. There is a comment from Quran; [the revealed Books are] upon highly honored pages, exalted, purified, by the hands of scribes noble and pious (7). Respecting Quran is similar to respecting prophets, angels and commands of God In jurisprudential books, there are peculiar rules about Quran; Muslims have been called to preservation of Quran and not disgracing it. (8) 1. 'Eqtezaa Al-seraat Al-mostaqim: page 276 2. Al-fataavi Al-kobraa: volume 1, page 176 3. Movatta' Maalek: page 648, number 1619 4. Al-salafyyah, Mohammad Sa'iid Booti: page 13-14 5. The Al-araf (Elevated Places) Sura:157 6. The Al-inshiran (Solace) Sura:4 7. The Abasa (He Frowned) Sura:13-16 8. The aspects of shi'ite's creed, page 273 The reasons of the emersion and extension of innovation one of the most significant factors of the emersion and extension of innovation in society is the extra eager for fame. By studying the history of the false claimants of prophecy, it has been proved that the whim of the soul and extra eager for fame have had main roles in the extension of this matter and the act of heretic, who had the claim of prophecy, would be innovation. And also narratives have indicated to this matter. Commander of faithful –pbuh- told people:” O people! By the emersion of seditions the human being will follow the whim of soul, innovate rules and will be hostile toward Quran. There are people who protect the heretics” (1). Extra eager for fame has an important role in the human’s life. By following this instinct, the human being will covet the ranks of prophets. Perhaps in the primitive centuries, some of the prevalent religions among the Muslims have been as a result of this instinct. Ibne Abi Al-hadid has narrated that one day, when commander of faithful –pbuh- was passing through the dead people of Khavaarej, said:” Woe to you! You have been deceived by some people who, in fact damaged you”. “Who did deceive them?” they asked. “They have been deceived by the deceptive Satan and their concupiscent soul. These two showed them how to be sinful and how to be dominance in wrong path, but in fact they threw these people in the fire (hell) (2)” commander of faithful answered. The followings are three significant reasons of the emersion and extension of innovation and irreligion matters: showing superiority over the low ranks, zealotry and obeying the cruel people. (3) (4) 1. kaafi: volume1, page 54, hadith1 2. the comment of Nahjul-Balaqa, by Ibn Abi Al-hadid: volume19, page 235 3. R.K: <Al-bed’ah>, page 60-56 4. The aspects of shi'ite's creed, page 27 Good innovation! when a person interferes with religion issues, reduces and adds in divine law of Islam and faith and does not make distinction among prayers, transactions and policies, his act –which is innovation- has just one kind and that is bad innovation. But sometimes it involves two kinds; good innovation and bad innovation. This word –which was derived from the word of Caliph ‘Umar Ibne Khattaab- has been mentioned by Shafe’ii, Ibne Hazm, Ghazaali, Dehlavi and Ibne Athir. In the year 14th Hejira, in Ramazaan month he forced people to perform recommendatory prayer by Imamat (leadership) of Aby Ibne Ka’ab, and then he said:”it is a good innovation”. It should be said that if the recommendatory (Mustahab) prayer was performed in congregation, it would have one of the following two forms: Performing recommendatory (Mustahab) prayer in congregation or by Qaari (who recites Quran) was mentioned in Quran and Sunna, so Caliph would revive the tradition which had been abandoned. So the word of ‘Umar Ibne Khattaab -“it is a good innovation”- was not appropriate, because his act is not considered as interfering in divine law of Islam. (This matter has been mentioned in some of narratives). Or performing recommendatory (Mustahab) prayer in congregation was not mentioned in Quran and Sunna –not in congregation and nor by Qaari -, and since caliph did not like people to perform recommendatory prayer dispersedly, forced them to perform prayer in congregation or altogether with a same Qaari. So his act is considered as an unlawful (Haraam) and bad innovation. More explanation: interfering, reducing and adding in religious matters and divine law of Islam are all innovation, to which has been indicated in Quran and Sunna. This kind of innovation is unlawful and abominable. So it is explicit that this innovation does not have a good kind. In religion and non-religion, innovation lexically has good and bad kinds. A good innovation is something new which is useful for the life, such as habits and customs, it is not unlawful and has no relevance to religion. In fact, it is something new and useful for the community. Here are some examples in this regard; commemorating the national Independence Day, gathering for expressing hatred of enemies and celebrating the birthday of a hero. So when something innately is lawful (Halal), people can make a tradition out of it and apply it in its appropriate time, it is a lexical innovation. Sometimes there is something unlawful (Haraam) which is accepted as a prevalent custom among people, in this case, that innovation is innately unlawful, and it is a prevalent sin. Such as the women who have no Hijab (a headscarf worn by Muslim women; conceals the hair and neck) and wear heavy makeup and attend in mixed celebrations.
  20. From www.yaali.co.cc [All In One Shia Website] Aaj kal kuch loge kehtey hen k dushmanan e Haider o Fatima AS ko bura nhi kahain kyun k shahyad Khuda inhen baksh dey. Itehaad bain ul muslemeen krtey huay inhen bura kehna ya samajhna ghalat hai . . Fiqah e Jafferiya men hr maslay k hal k liay pehlay "Quran" hujjat hai Quran men na miley to "Hadees" hujjat phir "Qoal e Masum hujjat" Na milay to Aql e Amoomi hujjat Aqal se samajh na aaey to Taqleed hujjat. Ye loge Nabi S.A.W k bulaney par kaghaz qalam le kr nhi aaey Un ki nafrmani kr k Hzrt Ali AS ka huq ghasb kya. Quran men In ki bakshish daikhtey hen: . (aey Nabi) Keh do k Khuda aur us k Rasul ka hukm mano. Agr na manen to Khuda bhi kafiron ko dost nhi rkhta. (Aale-Imran, 32) . Aur jo Khuda aur us k Rasul ki nafrmani krey ga aur us ki hadon se nikal jaega, is ko Khuda dozakh men daley ga jahan wo hamesha rhey ga aur is ko zillat ka azab hoga (Nisa, 14) . Is roze kafir aur Nabi k nafrman aarzu kren ge k kaash in ko zmeen men dafun kr k matti brabr kr di jati (Nisa, 42) . Momino paighamber k bulaney ko aisa khayal na krna jaisa tum aapas men aik doosrey ko bulatey ho. Be shak Khuda ko ye loge maaloom hen jo tum men se aankh bacha kar chal daitey hen. To jo loge un k hukm ki mukhalifat kartey hen in ko darna chahiye k (aisa na ho k) in par koi aafat par jaey ya takleef dainey wala azab nazil ho (Noor, 63) Ghadeer e khum men seedhi raah malum honey k baad inhon ne Nabi S.A.W ki mukhalifat ki aur Hzrt Ali AS ka huq ghasb kya. Quran ki roshni men daikhtey hen: . Aur jo shaks seedha rasta maalum honey k baad Paighamber ki mukhalifat karey aur mominon k rastey k siwa aur rastey par chaley to jidhar wo chalta hai hum isey idher hi chalney dain gey aur jahanum men dakhil karen gey aur wo buri jaga hai. (Sura Nisa, Ayat No 115) Jin logon ko seedha rasta maalum ho gaya (aur) phir bhi unhon ne kufr kya aur (logon ko) Khuda ki raah se roka aur Paighamber ki mukhalifat ki wo Khuda ka kuch bhi bigaar nahi saken ge. Aur Khuda in ka sab kya karaya akaarat kar daiga (Sura Muhammad, Ayat No 32) Ghazwaey Tabbuk k baghoron k liay Allah ne farmaya: . Jo loge (ghazwa-e-tabuk) men peechay reh gaey wo paighambar-e-Khuda (ki marzi) k khilaf bethay rehney se khush huay aur is baat ko na pasand kya k Khuda k rah men apney maal aur jaan se jihad Karen aur (auron se bhi) kehney lagey k garmi men mat nikalna (in se) keh do k dozakh ki aag is se kaheen ziada garm hai. Kaash ye (is baat) ko samajhtey (Sura Tauba, Ayat No 81) Aey ahle imaan apni awazen Paighamber ki awaaz se oonchi na karo aur jis tarah aapas men zor se boltey ho (is tarah) un k samney na bola karo (aisa na ho) k tumharey aamaal zaaey hojaen aur tum ko khabar bhi na ho (Sura Hujraat, Ayat No 2) . . .Khuda oonchi awaaz waley ko to aamaal zaaya karney ki dhamki de raha hai aur Nabi S.A.W pr hizyaan ki tuhmat laganey waley ko buksh daiga. Waah re shia waah Aey Paighamber ki bivio tum men se jo koi sareeh na shaaista harkat kregi is ko do gunah saza di jaegi (Ahzaab,30) . Khuda k Wali aur Nabi S.A.W k Wasi se jung krney se bari nashaaista harkat kya hogi ? . . Ahle Sunnat mutanad tareen kitabon Sahi Bukhari English Book 3 Hadis No 334, Sahi Muslim English Book 31 Hadis No 334, 5952, 5955, Sunan Abu DawoodEnglish Book 33, Hadis No 4201 English Book 41, Hadis No 5198 men Nabi S.A.W ki Hzrat Fatima SA se muhabat ki inteha batae hai. Aur Sahi Bukhari English Book 4, Hadis No 820, English Book 5, No 62, 718, English Book, No 301, Sahi Muslim English Book 31, No 6003, 6004 men Nabi S.A.W ki hadis hai k "Fatima jannat ki khawateen ki sardar hai" . . . Phr Bukhari English Book 5, Hadis No 60, 368 English Book 8 No 718, Sahi Muslim English Book 19, No 4352, 4353, 4354, ABU DAWOOD English Book 19, No 2961, 2963, 2966, 2967, 2969, 2976, 2978 men baagh e Fidak ghasb krney par Hazrat Fatima AS ki In se naarazgi aur dukhi honey ka zikr hai. Bkhari English Book 5, Hadis No 61, 111, Muslim 31, No 6000 men Nabi S.A.W ka irshad hai "Fatima Maira Hisa hai jis ne isey dukh dya us ne mujhey dukh dya"(Yaani Inhon ne Nabi S.A.W ko dukh dya) Allah ne Tabarra farmaya: . Jo Khuda aur is k Paighamber ko dukh daitey hen in pr Khuda dunya aur aakhirat men lanat karta hai aur in k liay is ne zaleel karney wala azaab tayyar kar rakha hai (Ahzaab, 57) . . . .Allah Kyun Tabarra kr raha hai ye to ghalat hai naa ? Nafrat k izhar k 3 tareekay hen 1 haath se larna 2. zaban se bura kehna 3. dil men bura jan'na Sb se shaded haath se larna hai Ali AS ki sunnat: Imam Ali AS ne Hzrt Ayesha se jung ki Ahlesunnat k mutabiq Qatil e Usman Hzrt Muhammad b Abi Bakr se kaha "Muhammad bin Abi Bakr sulb e Abu Bakr se maira baita hai". . . Zaban se Tabarra kya jo k Nehjul Balagha sanad yafta Ayatullah Syed Ali Naqi , khutba No 57, 72, 75, 96, 114, 133, 154, 156 aur 198 men hai. AL QuraN: "Allah kisi (ki) Buri baat ka buland awaz se kehna pasand nhi krta siwaey is kay k zulm hua ho (Zaalim ka zulm bayan kr skta hai) (Nisa 148 ) . .Nabi k bulaney pr kaghaz qalam le kr na aana Un pr Hizyan ka ilzam lagana Un ki wasiyat pr amal na kr k Hzrt Ali ka huq ghasb krna Hzrt Ali k galey men rassi daalna Hzrt Fatima AS ki wirasat ghasb krna Un ka ghar jalaney aana aur un pr darwaza marna zulm nhi hai kya. Phr Quran men is ki ijazat hai ! Bihaar ul Anwar (jis ka Ayatullah Ahmad Mustanbat Ne apni kitab Alqatrat o Min Bihar e Manaqib e Nabi Wali Itrat men qasrat se hawala diya hai) men to Aema AS k tabbaray k itney hawaley hen k yahan paish nahi kiye ja saktey. Daikhna chahen to Biharul Anwar Hisa 9 Baab 4 Safha 84 men Imam Muhammad Taqi AS ka manazira mojud hai. . . . . Ab Hm aatey hen Itehaad bain ul muslimeen pe: Fakhr ul Mujtahedeen Shekh Suduq ne apni kitab Imaali Sfha 111 Hisa 7, Allama Baqir Majlisi ne Bihar Jild 27 Safha 25 aur Ayatullah Ahmad Mustanbat Quds Sira ne apni kitab Alqatrat o Min Bihar e Manaqib e Nabi Wali Itrat tarjuma Manaqib-e-Ahlebait Hisa 1 Safha 47 men Imam Sadiq AS ka qoal likha hai: "Jo koi bhi aisay shaks k sath baithey jo hamarey aeb bayan karey ya aisay shaks ki tareef karey jo hamara munkir ho ya aisay shaks k sath rabta karey jo Hm se rabta tor chuka ho ya aisay shaks se rabta khtam krey jis ka hmarey sath taa'luq ho ya hmarey dshman k sath dosti krey ya hmarey dost k sath dshmani krey yaqeeni tor pe is ne Sura-Humd aur Quran-e-Azeem nazil krney waley Khuda k sath kufr kya" . . . Yaani Hum munkireen e ahlebait k saath itehad ki surat men Khuda k sath kufr Karen ge. Jahan tak is zamaney ki kharabi ka tal'uq hai to Imam Sadiq AS ne bud tareen doar men bhi aisa kya. Ye wo doar tha jab shiyon ka qatl e aam jaari tha aur aaj kal k doar se buhat bura doar tha . Imam Sadiq AS k shagird Hasham Ibn e Hak par likhi janey wali kitab men Imam Sadiq AS ki mojudgi men un k shagird, Hamran ibn Ain Shaybani, Ghais ibn Maser, Yunus ibn Yaqub , Abu Ja'far Ahwal aur Hasham Ibn e Hakam ne Tabarra bhi kya hai aur manazirey bhi. . . Ab hum apney dushmanon or dushmanane Haider ko mawazna krtey hen: Ayatullah Ahmad Mustanbat ne apni kitab Alqatrat o Min Bihar e Manaqib e Nabi Wali Itrat tarjuma Manaqib-e-Ahlebait Hisa 1 Sfha 140, Allama Baqir Majlisi ne Bihar Jild 24 Sfha 317 Hisa 30 men Nabi S.A.W ka qoal likha hai: "Koi banda bhi Khuda pr imaan nhi la skta jab tak k wo Mjhey apney se zyada dost na rkhta ho, Meri nasal ko apni nasal se, merey khandan ko apney khandaan se aur merey rishtey daaron ko apney rishtey daron se ziada aziz na rkhta ho" Waah re Shia ! Nabi S.A.W hmen keh rahey hen k hum unhen aur un k khandaan ko apney aur apney khandaan se ziada aziz rkhen wrna hamara Allah pr Imaan hi nahi aur hum apney dushman America ko to to Murdabad kehtey hen aur Nabi aur Wali k dushman ko bura kehna ghalat jaantey hen. . .Zara sochen ! Koi hmarey baap k bulaney par na aaey, un par hizyan ka ilzam lagaey ya hamarey baap ka huq ghasb krey, un k galey men rassi daaley, hamari maan ki jaaez wirasat ghasb krley, Jb wo ghar men mojud hun un ka ghar jalaney aa jaey, un pr darwaza giraey to hum aisay shaks ko bura nahi kahen gey ya phr k jo bura keh raha hai us ko bhi roken gey. To hum agar apney dushman ko bura kahen aur Nabi aur Wasi k dushman ki burae bayan krney se roken to Nabi S.A.W k qoal k mutabiq hamara Allah par Imaan nahi hai. Tabarra hamarey Faroo e deen ka hisa hai aur farooey deen zamaney k saath badaltey nahi hen. . . . Haider ki adawat wo jahanum hai k jis men Kuch ahl-e-amal apney amal jhonk k khaen Rizq hmen sadqey men milta hai Usi k Kuch maang k khaatey hen to kuch bhonk k khaaen From www.yaali.co.cc [All In One Shia Website]
  21. From www.yaali.co.cc [All In One Shia Website] IN THIS ARTICLE YOU WILL FIND SUNNI REFFERENCES FOR IMAAN E ABU TALIB DISCUSSION ON OTHER SUNNI REFERENCES GOING AGAINST IMAN-E-ABU TALIB SOME SHIA REFERENCES SUNNI REFERENCES FOR IMAAN-E-ABU TALIB 1 Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: "the Prophet who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Salim's father (Ibn 'Umar) said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And prophet who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . . And these were the words of Abu Talib." (Hadith, Bukhari Vol 2) 2 Narrated 'Amr bin 'Uthman: The Prophet said, "No believer will inherit an infidel's property, and no infidel will inherit the property of a believer." Az-Zuhri was asked, "Who inherited Abu Talib?" Az-Zuhri replied, "Ali and Talib inherited him." (Hadith, Bukhari Vol 5) hadith no 580 3 A sunni hadith expert AL-DHAHABI in his book Mizan al-Itidal,volume 1 page 396 write about the verses quoted for hazrat abu talib as a non believer said "I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people without any hesitation. 4 "Tabari" (a well known sunni scholar) states that "the verse related to abu talib as a non beleiver came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him ( the Prophet )". 5 almost all hadith related to hazrat abu talib as a non beleiver were quoted from Al Musaiyab but Sunni book "Sharah of Ibn al Hadid, volume 1 page 370 tells us that "Al Musaiyab was himself a mushrik and - disliked Hazrat Ali - refused to say the funeral prayers for the grandson of Hazrat Ali, and the son of Imam Hussain, Imam Zainul Abidin 6 Surah IV - Women (Surah Al Nisa)- Verses 139 and 144 states "O you who believe ! do not take the unbelievers as protectors. instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ?" How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever? 7 ( Surah Baarat ) Verses 23 and 80 "O you who believe ! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust." can we expect holy prophet going against these verses of Quran 8 Surah Ale Imran- Verse 28 states " Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of ( the guardianship ) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of ( retribition from ) Himself; and to Allah is the eventual journey." can we expect holy prophet going against these verses of Quran? 9 abu talib said to muhammad "my nephew, go on, say what ever you like. I shall never let you down at any time." Sunni references Ibn Husham, Biography of the Prophet, v 1 p 266 Tabaqat of Ibn Sa'ad, v 1 p 186 History of Tabari, v 2 p 218 Deewan e Abu Talib, p 24 Sharah of Ibn al Hadid, v 3 p 306 History of Ibn Katheer, v 2 p 258 History of Abul Fida, v 1 p 117 Al Seerah al Halabiyyah, v 1 p 306 10 When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on waving his sword and holding the hand of his nephew until he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them " By the One in whom Muhammad believes, if any one from you stands up I will hit him with my sword." Sunni references Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 Tareekh of Ibn Katheer, v 3 p 42 Sharh of Ibn al Hadid, v 3 p 306 History of Abul Fida, v 1 p 120 Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 Al Isaba, v 4 p 116 Al Seerah Al Halebiyyah, v 1 p 305 11 then Abu Talib said : " I believe that Mohammed's faith is the best of all the religions of the Universe." Sunni references Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 Tareekh of Ibn Katheer, v 3 p 42 Sharh of Ibn al Hadid, v 3 p 306 History of Abul Fida, v 1 p 120 Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 Al Isaba, v 4 p 116 Al Seerah Al Halebiyyah, v 1 p 305 Talba tul Talib, p 5 12 after coming out from shaib e abi talib Abu Talib clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have tortured us Sunni references : Tabaqat of Ibne Sa'ad, v 1 p 183 Seerah of Ibn Hisham, v 1 p 399 and p 404 Aiwanul Ikbar by Qutaiybah, v 2 p 151 Tareekhe Yaqoobi, v 2 p 22 Al Istiab, v 2 p 57 Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252 History of Ibn Katheer, v 3 p 84 Al Khasais al Kubra, v 1 p 151 Al Seerah Al Halebiyyah, v 1 p 286 13 Once during the childhood of the Prophet P.B.U.H on the occasion of a scarcity of rains Abu Talib took him to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet P.B.U.H in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet P.B.U.H also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: "Don't you see that we have found Mohammed a prophet P.B.U.H like Moses; he is already predicted in the previous Scriptures.He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow." Sunni references Sharah of Bukhari by Qastalani, v 2 p 227 Al Seerah Al Halebeyah, v 1 p 125 14 another poetic verse of Abu Talib is as follows "To praise him He derived his name from His own; the One on High is called Mahmud while He named him Mohammed. There is no doubt that Allah appointed Muhammed as a prophet P.B.U.H, therefore Ahmed is the most exalted personality in the entire Universe." Sunni references Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6 History of Ibn Asakeer, v 1 p 275 Sharah of Ibn al Hadid, v 3 p 315 History of Ibn Katheer, v 1 p 266 Tareekhe Khamees, v 1 p 254 15 Prophet P.B.U.H said : "The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards." Sunni references History of Tabari, v 2 p 229 History of Ibn Asakeer, v 1 p 284 Mustadrak of Al Hakim, v 2 p 622 History of Ibn Katheer, v 3 p 122 Al Faiq by Al Zamakshari, v 2 p 213 Tareekhe Khamees, v 1 p 253 Al Serah Al Halebiyyah, v 1 p 375 Fathul Bari, v 7 p 153 and p 154 Seerah of Ibn Husham, v 2 p 58 16 Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony of muhammad as follows: "Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for us this land in which we dwell. Were Muhammad (pbuh), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possessions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth. Sunni reference: Seerah al-Halabiyyah, vol 1 p 139 17 While on his death bed, Abu Talib said to the Hashimites : " I command you to be good to Mohammed. He is the most trustworty of the Quraish and the ever truthful of the Arabs. By God whoever walks in the way of Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Sunni references Al Muhabil Dunya, v 1 p 72 Tareekhe Khamees, v 1 p 339 Balughul Adaab, v 1 p 327 Al Seerah Al Halebeyah, v 1 p 375 Sunni al Mutalib, p 5 Uruzul Anaf, v 1 p 259 Tabaqat of Ibn Sa'ad, v 1 p 123 18 it is related that the Prophet P.B.U.H stood at the funeral of Abu Talib and said: You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle. Sunni references: Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 Ibid, vol 2 p 103 History of Khateeb Baghdadi, vol 13 p 196 History of Ibn Katheer, vol 3 p 125 al Isaba, vol 4 p 116 Tadhkirat Sibt, p 2 History of Yaquubi, vol 2 p26 DISCUSSION ON OTHER SUNNI REFERENCES GOING AGAINST IMAN-E-ABUTALIB It would be interesting if we analyze the verses that some Sunni commentators have aleged to have revealed for the disbelief of Abu Talib (ra). The first one is: Surah VI - The Cattle (An'aam) - Verse 26 And they prohibit ( others ) from it and go far away from it, and they only bring destruction upon their own souls while they do not perceive it. - Tabari relates from Sufiyan Soori who relates it from Habeeb ibn Abu Sabit who narrated it from somebody saying that Ibn Abbas ^^^^^^^^^^^^^^^^^^^^^^^^^ said 'that this verse came down for Abu Talib, because he used to protect Muhammad from the Kufar but he never recited the Kalima.' Sunni references - Tabaqat of Ibne Sa'ad, v 2 p 105 - History of Tabari, v 7 p 100 - Tafseer Ibn Katheer, v 2 p 127 - Tafseer Kashaf, v 1 p 448 - Tafseer Qurtubi, v 6 p 406 - ... and many many more Now let us see for ourselves if the ideology behind the above interpretation is correct or not, so that we would have no doubts in our minds. Further scrutiny of the above interpretation would lead us to believe that it is nothing but a futile effort to discredit Abu Talib: - The verse talks about living people, since the verse mentions that ' people who prevent others from doing it and neither do it '. Of course a dead person can't think of preventing others from a course of action, and they have to be living to do so. This convinces us to believe that this verse can't be for Abu Talib. - The chain of narrators terminates after Habeeb ibn Abu Sabit and Sufyan doesn't mention who narrated it from Habeeb ibn Abu Sabit, and all he says that he ( Habeeb ) narrated it from some one who heard it from Ibn Abbas. This criterion is not acceptable according to the standards of hadeeth, since the chain of narrators is incomplete, therefore this hadeeth is unacceptable. But for argument sake if we still accept the chain of narrators, and the fact that Habeeb ibn Abu Sabit is the only person who narrates it, the books of Rijal testify to the fact that we can't accept this tradition, for the following reasons - In the eyes if Ibn Habban, Habeeb is a 'deceiver', and Aqeeli Ibn Aun has 'avoided' Habeeb since Habeeb has copied hadeeths from Ata'a which are ' absolutely unacceptable '. Qita'an says that Habeeb's hadeeths other than Ata'a are also unacceptable and are not safe from being fake. Abu Dawood quotes from Ajri that the hadeeths narrated by Habeeb from Ibn Zamrah are not correct. Ibn Khazeema comments that Habeeb is a 'deceiver' Sunni reference - Tahzeeb al-Tahzeeb, by Ibn Hajar al-Asqalani, v 2 p 179 Therefore the tradition narrated by Habeeb is his personal innovation, and after reading the views of so many Rijal experts how can we accept his hadeeth? But this shouldn't stop us from further investigating the issue, and if we accept the fact that Habeeb can be trusted, let us look at Sufyan who is the last narrator in the chain of the tradition against Abu Talib. We still have to declare this hadeeth void, because, al-Dhahabi writes about him that "Sufyan narrations are lies" Sunni reference - Mizan al-Itidal, by al-Dhahabi, v 1 p 396 I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people such as above, without any hesitation. Despite all these weak traditions that have been narrated by weak narrators, we find hadeeths related by Ibn Abbas that are genuine and state the opposite of what we find in the hadeeth mentioned above. Let see what they have to offer - Tabari states that the above verse came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him ( the Prophet ). Sunni reference - Tafseer Tabari, v 7 p 109 - Tafseer Durre Manthoor, v 3 p 8 The fact is that Abu Talib never advised others to stay away from Prophet (PBUH&HF). Even many of those who accused him for not uttering Shahadah, confess that he helped the Holy Prophet (PBUH&HF) during those days of tribulations of the young Islam with all his means. Also he raised the Prophet when he was child, and then accepted that Imam Ali AS to be raised by Prophet. He, in fact, was Muslim from the begining, but was ordered by Prophet to practice Taqiyya (to conceal his belief) so that he could play as a mediator between Prophet and chiefs of unbelievers in Mecca (like Abu Sufyan). Also it is important to note that we do NOT believe that the parents of Prophets and Imams were necessarily perfect (Infallible). However we believe that their parents and all their forefathers were righteous and believers and monotheist during their entire life. A number of historians and hadith recorders reported that Abu Talib died while he was a pagan. Some of them reported the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them, after it became clear to them that those pagans are from the people of hell .' Such false commentaries and statements were fabricated as a part of the smear campaign which the Omayyads and their allies waged against Imam Ali (as). By fabricating such traditions they tried these to convince people that Abu Sufyan, father of Muawiyyah was better than Abu Talib, father of Imam Ali, claiming that Abu Sufyan died while he was a Muslim and Abu TAlib died while he was a pagan. The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths, yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib ( May Allah be well pleased with him ). Now coming to the hadith by itself, let see what the most authenticated book in the eyes of the Sunnis has to say. al-Bukhari in his Sahih writes Narrated Al Musaiyab : When Abu Talibs death approached, the Prophet ( saw ) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet ( saw ) said : ' O Uncle, say : None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said : ' O Abu Talib ! Do you want to renounce Abdul Muttalib's religion ? ' Then the Prophet ( saw ) said, ' I will keep on asking ( Allah for ) forgiveness for you unless I am forbidden to do so. ' Then there was revealed It is not fitting for the Prophet and those who believe that they should pray for forgiveness for pagans even though they be of kin, after it has become clear to them that they are the companions of the fire. [ 9 : 113 ] Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 158 Tradition no. 197 The above mentioned verse is a part of the Chapter of Baraat ( number 9 ). A few points on this Chapter - this is a totally medinite Chapter, with the exception of the last two verses ( 128 and 129 ) - the verse which is the subject of our discussion is Verse 113 - the Chapter of Baarat was revealed during the ninth ( 9th ) year of Hijra. The chapter speaks of the events that took place during the campaign of Tabuk, which was during the month of Rajab in the ninth Year. The Prophet ( saw ) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ' Amir Al Hajj '. Then he sent Imam Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of the events that took place during the campaign of Tabouk, which was during the month of Rajab in the ninth Year. Many Sunni traditionist reported that: The Messenger of Allah sendAbu Bakr to the people of Mecca with the Chapter of al-Bara'ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: "No one takes it to them except one of my Ahlul-Bayt." and thus he sent Ali for this mission." Sunni references: - Sahih al-Tirmidhi, v2, p183, v5, pp 275,283 - Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283 - Fadha'l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946 - Hakim in his Mustadrak, v 3 p 51 - Al Nisai in his Khasais al Awliyah, p 20 - Fadhail al Khamsah, v 2 p 343 - Siratun Nabi by Shibli Numani, v 2 p 239 Ahmad in his musnad added that Abu Bakr said : The Prophet ( saw ) had sent me with the chapter of Baarat to the people of Mecca No pagan should make pilgrimage after this year. No naked shall circumnavigate around the Ancient House. No one shall enter paradise except a Muslim soul. Any pagan community that has been between them and the Messenger of God a peace accord, the accord will end by the end by the end of the specified period ( without extension ), and God and His Messenger are clear of pagans Also Shibli Numani in his work on the Seera of the Prophet ( saw ) writes as follows ( p 239 -- > p 240 ) Now in the year 9th Hijri, the Kaaba was for the first time, consecrated as the central House of Worship for the followers of Abraham ...... On return from Tabuk the Holy Prophet ( saw ) sent out a caravan of three hundred muslims from Mecca to Medina to perfrom the Hajj at Mecca. Now coming back to the verse of [ 9 : 113 ], the verse could not mean Abu Talib, because he died in Mecca at least two years before the Hijrah ! I now quote Shibli Numani, in his most celebrated work on the Seera of the Prophet, Siratun Nabi ( v 1, p 219 and 220 ) Death of Khadija and of Abu Talib ( 10th Year of Revelation ) On return from the mountain, the Prophet had hardly passed a few days in peace when Abu Talib and Khadija both died. He paid his last visit to Abu Talib when he was dying. Abu Jahl and Abd Allah ibn Ummaya were already there. The Prophet asked Abu Talib to recite the credo of Islam, so that he might bear witness to his faith in the presence of Allah. Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked if he was going to turn away from the religion of Abd Al Muttalib. In the end Abu Talib said that he was dying with is belief in the religion of Abd Al Muttalib. Then he turned to the Prophet and said that he would have recited the creed but he feared lest the Quraish should accuse him of fear of death. The Prophet said that he would be praying to Allah for him till He forbade (Bukhari on the Chapter of Funeral. The last sentence has been taken from Muslim and not Bukhari). This is the version of Bukhari and Muslim. Ibn Ishaq says that while dying Abu Talib's lips were in motion. al-Abbas who was till then a nonbeliever, put his ear to his lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. ( Ibn Hisham, Cairo Edition, p 146). [ Please do bear in mind that all the references cited in the above para are * NOT * my adition, and * NEITHER * are the block letters my addition, they have been rendered by Shibli Numani himself ] Then Shibli Numani further writes But from a traditionist's point of view this report of Al Bukhari is not worthy taking as reliable because the last narrator is Musaiyyab who embraced Islam after the fall of Mecca, and was not himself present at the time of Abu Talib's death. It is on this account that al Aini in his commentary has remarked that this tradition is MURSAL (Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200 ). Also he writes on page 221 Abu Talib made great sacrifices for the Prophet none can deny that. He would even sacrifice his own children for his sake. For his sake he had exposed himself to the odium of the whole country, and for his sake he had passed years in state of siege, suffering starvation as an exile, unprovided with food or drink. Will all this love, sacrifice and devotion go unrewarded ? - asking God to forgive a deceased usually takes place at the time of the funeral prayer. The wording of the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans ' , indicates that the Prophet was with other believers ( in a congregational prayer ) when he asked forgiveness for the pagans. - as a matter of fact, the funeral prayer was not instituted before the Hijrah (migration to Medina). The first prayer offered by the Messenger for a deceased was his prayer for Al Bura Ibn Maarour. it is likely that this verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet ( saw ) offered a funeral prayer for Abdullah bin Obai bin Salool who died during the ninth year and who was well noted in his hypocrisy, his hatred towards the Messenger of Allah and his adversary to the faith of Islam. About him and his followers, the Chapter of Al Munafiqoon ( the Hypoctites ) was revealed before that time. Had historians and hadith recorders thought with some depth and logic, they would not have commited this terrible historical error ! Here is another hadeeth from Sahih Bukhari that mentions the event similar to the previous hadeeth Narrated Al Musaiyab : When Abu Talib was on his death bed, Allah's Apostle same to him and found Abi Umaiya bin Al Mughira. Allah's Apostle said : ' O uncle ! say : None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said to Abu Talib : ' Will now you leave the religion of Abdul Mutallaib ? ' Allah's apostle kept on inviting him to say that senetnce while the other two kept on repeating their sentence before him till Abu Talib said as a last thing then he said to them , ' I am on the religion of Abdul Muttalib ' and refused to say : None has the righ to be worshipped except Allah. On that Allah's Apostle said : ' By Allah I will keep on asking Allah's forgiveness for you unless I am forbidden ( by Allah ) to do so. So Allah revealed It is not fitting for the Prophet and those who believe that they should invoke ( Allah ) for forgiveness for pagans ( 9 : 113 ) And then Allah revealed especially about Abu Talib : Verily ! You ( O, Muhammad ) guide not whom you like, but Allah guides whom He will (28:56) Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 page 278 -> 279 Tradition no. 295 Readers will be surprised to know that the two hadeeths cited above, prove that the two verses descended one after the other. But this is contrary to another hadeeth that Bukhari cites in his Sahih, and it proves that Surah Baarat was among the last revealed chapters. Here is the hadith Narrated Al Bara : The last Sura that was revealed was Bara'a ... Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 101 Tradition 129 Other Sunni references that affirm to the fact that Sura Baarat was among the last revealed chapters and a Medanite Sura, please refer to - Tafseer Kashshaf, v 2 p 49 - Tafseer Qurtubi, v 8 p 273 - Tafseer Itqan, v 1 p 18 - Tafseer Showkani, v 3 p 316 But where is the fault in the Hadeeths? The verse cited from Surah Qasas, was revealed at least ten (10) years before Surah Baarat, and that it was revealed in Mecca, where as Surah Baarat was revealed in Medina. Please think about it, and you shall find out that in a futile effort to discredit Abu Talib and declare him as an unbeliever, the order of the revelation of the Quran was not taken into consideration. Just imagine the time gap in between the revelation of the two chapters, and the matter will be very clear. Also history tells us that Al Musaiyab - disliked Imam Ali - refused to say the funeral prayers for the grandson of Imam Ali, and the son of Imam Hussain, Imam Zainul Abidin Sunni Reference - Sharah of Ibn al Hadid, v 1 p 370 One could conclude that this fabrication was done to simply elevate Umayad over Hashimites. Also I came across a very ashtonishing commentary, by the most reverred Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to Surah Qasas (28:56). He has mentioned this verse about Abu Talib, * not * because of his personal opinion; because of the opinion of some other scholars '. Surprisingly, he admits, that this verse could not be associated with Abu Talib's beliefs ... Reference: Tafseer Kabir, v 25 p 3 ( Fakhr ar Din al Razi ) | Quran and the unbelievers It is not ( fit ) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaiming fire. [ 9 : 113 ] Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to eshtablish relations for the polytheists, let alone pray for them, out of love and respect ! Surah 58 - The Pleading One (Mujadilah) - Verse 22 You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Apostle, even though they were their own fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well pleased with them and they are well pleased with Him; these are Allah's party: Surely the party of Allah are the successful ones. This was revealed in the Battle of Badr and this event occured in the 2 year of the Hijra. However there are some commentators that relate its revelation with The Battle of the Uhud, that occured in the 3 year of the Hijra. How ever, the verse advises us not to make friends with the non believers or even love them. This Chapter was revealed well before Surah Baarat ( Chapter 9, for the verse cited in the beginning ) Sunni references - Tafseer Ibn Katheer, v 4 p 329 - Tafseer Sho Kafi, v 5 p 189 - Tafseer Aloosi, v 28 p 37 Surah IV - Women (Surah Al Nisa)- Verses 139 and 144 Those who take the unbelievers for guardians rather than believers. Do they seek honor for them ? Then surely all honor is for Allah. O you who believe ! do not take the unbelievers as protectors instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ? This is a Mecci Surah, where the above verses advise the believers not to take unbelievers as helpers or protectors. How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever?! Ofcourse, this verse was revealed well before Chapter 9, that has been the focus our attention! Sunni reference : - Tafseer Qurtubi, v 5 p 1 Surah III - The Family Of Imran (Surah Ale Imran) - Verse 28 Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of ( the guardianship ) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of ( retribition from ) Himself; and to Allah is the eventual journey. According to reference ( 1 ) the first eighty ( 80 ) verses of this Chapter were revealed during the beginning of the Hijra. The latter references indicate that the above verse ( verse 28 ) was revealed during the Battle of Ihzab ( 5 Hijra ). The last reference indicates that Surah Ale Imran and Surah Baarat were revealed with a difference of four Surahs. Sunni references - Seera of Ibn Hisham, v 2 p 207 - Tafseer Qurtubi, v 4 p 58 - Tafseer Khazan, v 1 p 235 - Tafseer Itqan, v 1 p 17 Surah IX - Repentance - Verses 23 and 80 ( Surah Baarat ) O you who believe ! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust. Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and the Apostle, and Allah does not guide the transgressing people. These two verses were revealed before Verse 9:113 (the verse used against Abu Talib), and as I conclude this discussion, let me pose a question to these accusers: - Is it possible that the Prophet ( saw ) would ask for forgiveness for Abu Talib ( May Allah bless his soul ), especially when these two verses declare that it is futile to do so, assuming that Abu Talib died as an unbeliever? If your answer is yes, then isn't it against the text of the Holy Book and the Will of Allah, the Almighty?!! - The fact is that the verse 9:113 is just a command to Prophets in general, and not apprehension for what Prophet Muhammad did not! This will become clear when one looks at the next verse that (i.e., 9:114) which shows this is the command of Allah to Prophet Abraham who prayed for his uncle Azar (not to be confused with his father whose name was Tarokh. This needs a separate discussion) before it was known to him that he is the enemy of Allah. Quran states: .. But when it became clear to him that he (Azar) was an enemy to Allah he dissociated himself from him; for Abraham was most tender- hearted forbearing. [9:114] Certainly what has been said about this topic in the last parts, must have left some questions unanswered, and this article would focus on the attitude adopted by Abu Talib ( May Allah bless his soul ) towards his nephew, the Prophet Muhammad ( Peace be upon him and his cleansed progeny ), and his contribution towards spreading Islam, and the declaration of his faith in several occasions reported by the Sunnis. The readers of Islamic History know how the Quraish clans delivered to Abu Talib an ultimatum, to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise, they would confront him and the Prophet (PBUH&HF) on a battlefield untill one of the two parties perished. Abu Talib had no doubt that his acceptance of the Qurai[Edited Out]e challenge meant his death and total annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qura[Edited Out]e ultimatum, and he told him kindly Save me and yourself, my nephew, and burden me not with what I cannot bear. When the messenger rejected the ultimatum, declaring to his uncle that he would not exchange his message with the possesion of the whole universe, Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. This is evident from the statement he made to the prophet (PBUH&HF) Come back, my nephew, go on, say what ever you like. I shall never let you down at any time. Sunni references - Ibn Husham, Biography of the Prophet, v 1 p 266 - Tabaqat of Ibn Sa'ad, v 1 p 186 - History of Tabari, v 2 p 218 - Deewan e Abu Talib, p 24 - Sharah of Ibn al Hadid, v 3 p 306 - History of Ibn Katheer, v 2 p 258 - History of Abul Fida, v 1 p 117 - Al Seerah al Halabiyyah, v 1 p 306 Abu Talib fulfilled this huge promise with distinction. When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on brandishing his sword and holding the hand of his nephew untill he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them By the One in whom Muhammad (PBUH&HF) believes, if any one from you stands up I will hit him with my sword. See few lines later below for the Sunni references. When a person wants to swear, he swears by something that has sanctity for him, and not something that he does not believe in it. The above diplomatic/political statement proves for those who have intelligience that he believed in the God of Muhammad (PBUH&HF), The One, The Great. Then Abu Talib asked the Prophet (PBUH&HF) who was the person responsible for the shameful act, and upon his ( Prophet's ) answer, Hamza as instructed by Abu Talib smeared the dust on the individuals who showed animosity towards the Prophet (PBUH&HF). It was on this occasion that Abu Talib said : I believe that Mohammed's faith is the best of all the religions of the Universe. Sunni references - Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 - Tareekh of Ibn Katheer, v 3 p 42 - Sharh of Ibn al Hadid, v 3 p 306 - History of Abul Fida, v 1 p 120 - Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 - Al Isaba, v 4 p 116 - Al Seerah Al Halebiyyah, v 1 p 305 - Talba tul Talib, p 5 The above highlighted part is another obvious statement which proves his Islam. The Quraish could see that despite their obstructive efforts the progress of Islam had continued. They now decided to put an end to the Prophet and his family in a state of siege and excommunication till they were all done away with. With this end in view a pact was drawn, to which each tribe was a party and it was to the effect that none should have marital ties with Banu Hashim or do any buying or selling with them; and none was to associate with them or allow any provision to them. This was to continue till the Prophet's family handed him over for execution. This pact was then hung on the door of the Kaaba. Thus forced Abu Talib with the whole family moved to a mountain cave known as ' Shi'b Abi Talib '. Now the Hashmites were entirely alienated from the rest of the town dewelers. The fortress was also beleagured at times by the Quraish to enforce the ban in all its rigour, and to prevent the possibility of supplies. They found themselves sometimes reduced to starvation for want of supplies. Under constant surveillance by the Quraish, Abu Talib even feared night attacks and for this reason he was on guard for the safety of Muhammad (PBUH&HF), and often chaged room as a precaution aganist sudden violence. At the close of the third year of the Interdict, Mohammad (PBUH&HF) told his uncle Abu Talib, that Allah had shown His disapproval of the convention against him, and had sent out worms to eat every word of the document placed in the Kaaba, except His own name written thereon. Abu Talib believing his nephew (PBUH&HF) as the receiver of the revelations from heavens, unhesitantly went to the Quraish and told them what Muhammad (PBUH&HF) had spoken. The discussion is recorded as follows Muhammad has informed us and I ask you to confirm it for yourselves. For if it is true then I ask you to rethink, instead of troubling Muhammad or putting our patience to the test. Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you. And if Muhammad proves to be wrong in his words, then we would hand over Muhammad to you unconditionally. Then you have the liberty of treating him any way you like; kill him or keep him alive. To these proposals of Abu Talib, the Quraish agreed upon to inspect the document, and to their ashtonishment they found it worm eaten; only the name of Allah was still there and no more, and they said that it was an enchantment of Muhammad (PBUH&HF). Abu Talib enraged upon the Quraish and demanded that the document be declared void and the ban be removed. Then he clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have subjugated us to torture ... Sunni references : - Tabaqat of Ibne Sa'ad, v 1 p 183 - Seerah of Ibn Hisham, v 1 p 399 and p 404 - Aiwanul Ikbar by Qutaiybah, v 2 p 151 - Tareekhe Yaqoobi, v 2 p 22 - Al Istiab, v 2 p 57 - Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252 - History of Ibn Katheer, v 3 p 84 - Al Khasais al Kubra, v 1 p 151 - Al Seerah Al Halebiyyah, v 1 p 286 Once during the childhood of the Prophet (PBUH&HF) on the occasion of a scarcity of rains Abu Talib took him (PBUH&HF) to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet (PBUH&HF) in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet (PBUH&HF) also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: Don't you see that we have found Mohammed a prophet like Moses; he is already predicted in the previous Scriptures. He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow. Sunni references - Sharah of Bukhari by Qastalani, v 2 p 227 - Al Seerah Al Halebeyah, v 1 p 125 Another verse that testify's to the belief of Abu Talib is as follows To exalt him He derived his name from His own; the One on High is called Mahmud while He named him Mohammed There is no doubt that Allah appointed Muhammed as a prophet, therefore Ahmed is the most exalted personality in the entire Universe. Sunni references - Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6 - History of Ibn Asakeer, v 1 p 275 - Sharah of Ibn al Hadid, v 3 p 315 - History of Ibn Katheer, v 1 p 266 - Tareekhe Khamees, v 1 p 254 Abu Talib was a man of great faith and had strong belief in the truthfulness of Mohammed (PBUH&HF). He lived with that mission for about eleven years, and the difficulties for Muhammad and him increased in size by the passage of time. This was especially noticeable after his death, since the Quraish subjected him to more sufferings; sufferings that were not imaginable during the life time of Abu Talib. Ibn Abbas narrates a tradition that when a person from the Quraish put dirt on his head, he went home. It was on this occasion that the Prophet (PBUH&HF) remarked : ... The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards ... Sunni references - History of Tabari, v 2 p 229 - History of Ibn Asakeer, v 1 p 284 - Mustadrak of Al Hakim, v 2 p 622 - History of Ibn Katheer, v 3 p 122 - Al Faiq by Al Zamakshari, v 2 p 213 - Tareekhe Khamees, v 1 p 253 - Al Serah Al Halebiyyah, v 1 p 375 - Fathul Bari, v 7 p 153 and p 154 - Seerah of Ibn Husham, v 2 p 58 The Marriage Ceremony of the Prophet (PBUH&HF) Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony as follows: Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for us this land in which we dwell. Then he said: Were Muhammad (PBUH&HF), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possesions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth. Sunni reference: - Seerah al-Halabiyyah, vol 1 p 139 Abu Talib's (May Allah bless his soul) last breath In spite of his concealing his faith, Abu Talib, on more than one occasion made his belief in Islam clearly known (as already mentioned above) long before his death. But it would be interesting to quote his saying at his deathbed. While on his death bed, Abu Talib said to the Hashimites : I command you to be good to Mohammed. He is the most trustworty of the Quraish and the ever truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility. By God whoever walks in the way of Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Sunni references - Al Muhabil Dunya, v 1 p 72 - Tareekhe Khamees, v 1 p 339 - Balughul Adaab, v 1 p 327 - Al Seerah Al Halebeyah, v 1 p 375 - Sunni al Mutalib, p 5 - Uruzul Anaf, v 1 p 259 - Tabaqat of Ibn Sa'ad, v 1 p 123 It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu Talib was at the point of death, he was seen moving his lips. al Abbas (the Prophet's uncle) bent down to listen to what he was saying. he then lifted his head and said: By Allah, he has uttered the word which you requested, O Messenger of Allah!. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli Numani, v1, pp 219-220 Also in the same book, it is related that the Prophet (saw) stood at the funeral of Abu Talib and said: You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibid, vol 2 p 103 - History of Khateeb Baghdadi, vol 13 p 196 - History of Ibn Katheer, vol 3 p 125 - al Isaba, vol 4 p 116 - Tadhkirat Sibt, p 2 - History of Yaquubi, vol 2 p26 Some Shi'ite references on Abu Talib Abu Abdillah, Imam Ja'far al-Sadiq (as) said: The case of Abu Talib was like that of the people of the Cave [Quran 18:9-26]; they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward. Shia Reference: - al Kulayni in al Kafi, vol 1 p 448 - al Amini, al Ghadir, vol 7 p 330 In another tradition, Imam Jafer al-Sadiq (as) said: While Imam Ali (as) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed (PBUH&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341 Now, I would like to end this discussion with the following thoughtful questions: - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's (PBUH&HF) message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet (PBUH&HF) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah (PBUH&HF) for 11 years ? - Why do we attribute paganism to the man who read the Nikah for the Prophet (PBUH&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet? - Isn't this ungratefulness in the worst form ? - Isn't this the worst insult in reward of the great favor that he did for the Prophet (PBUH&HF) ? Indeed his presence in relation to the continuity of Islam was NOT incidental and we Muslims all owe him! May Allah grant us his intersession. =============================== Some Side Comments on Abu Talib =============================== I brother mentioned I had a carefull examination of what you wrote but one thing is not clear wheather Abu Talib did ever uttered 'my god'. So far you informed there is that Abu Talib several times uttered ' Mohammed's god' and seemed he had faith in that god but he could never say 'my god'. That obviously reveals that he never explicitly uttered Islamic belief although it seems that he believed it. Here I present two references that testify to the fact that Abu Talib uttered the credo of Islam before his death. I am sure that I cited this reference in Part # 2 of my article ( s ), perhaps you missed it ... Ibn Ishaq says that while dying Abu Talib's lips were in motion. Abbas who was an unbeliever till then put his ear to the lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. - Ibn Hisham, Cairo Edition, p 146 ( as quoted by Shibli Numani ) A similar tradition is as follows ... Abu Talib moved his lips as he was about to die. Abbas then heard what he uttered, and he said to the Prophet that Abu Talib had uttered the KALIMA that was required by you. - Tarike Abul Fida, V 1 p 120 Thus his Shahadah before his death is established by the Sunni historians. However my argument was that he UTTERED shahadah from the very begining of Islam, but NOT in public. So it is natural that no explicit proof for that could be found in the history, for history is written based on the public news (and not private ones!). However, there are implicit proofs in the history which could lead even Sunnis to believe that he was a Muslim long before his death. One could be what you refered to. He said to the unbelievers that "I swear by the God of Muhammad!". Does history have another example where an unbeliever swears by the name of God who does not believe? When one wants to seawr, he/she swears by something that is eminent for him/her. Otherwise he/she does not make his statement any more credible for others. Let me give you an example. If a man goes to court here in USA, if he is Christian he will have to swear by Bible. But if he declares to be non-Christian, then he will have to swear by his holy book (or any imortant thing otherwise) and not the bible because his swear by bible does not make the court convinced because he performed the oath. Please think about it. Quraish have had many important Gods at that time (like Hubal and Uzza). Why should Abu Talib leave all of them beside and swears by the God that he does not believe in?! The Sunni brother further commented: Is it possible for some one to be a Muslim without explicitly pronouncing this belief ? True, he was a monothiest and not a Mushrik. But All monotheists are not Muslim. Your kind opinion please .... Islam is the state of submission in ones heart. A Hypocite, though declares that he is Muslim, is indeed non-Muslim. For this very reason, it is difficult to judge if one is Muslim or not. However you are right. One has to utter Shahadah to become Muslim, but he does NOT have to do it in public if he fears of prosecution or if he finds out that by concealing his belief he can serve better to his nobel thoughts. This is called Taqiyyah. So one can Utter his Shahadah privately (for instance when he is alone or when he is with the Prophet (PBUH&HF) alone) and he will be Muslim. In fact Taqiyyah and hypocracy are two opposite extremes. I have a file on that which I will send you shortly Insha Allah, which proves it from Quran and the Hadith prespective as well as Logic. Narrated 'Abdullah bin Dinar: My father said, "I heard Ibn 'Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows." Volume 2, Book 17, Number 123: (Hadith, Bukhari Vol 2) SHIA SOURCES Imam Jafar as-Sadiq AS said: When Fatima Binte Asad AS came to Hazrat Abu Talib AS and gave him the good news of the birth of Prophet Muhammad (S.A.W) Hazrat Abu Talib (S.A.W) said: Wait for thirty years and I will give you the good news of the birth of another child like him but he will not be a Prophet. Asul-e-kafi (the birth of Imam Ali) 550. 1. Imam Jafar as-Sadiq AS said: When the Prophet Muhammad (S.A.W) was born, the palaces of Syria and Iran came (miraculously) in the sight of Hazrat Amena AS. Fatima Binte Asad AS came to Hazrat Abu Talib AS and cheerfully told him what she had heard from Hazrat Amena. Abu Talib (as): You are going to be the mother of the successor and vice-regent of this new born. Asul-e-kafi (the birth of Imam Ali) 551. 3. Abu Abdillah, Imam Ja'far al-Sadiq (as) said: The case of Abu Talib was like that of the people of the Cave [Quran 18:9-26]; they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward. Shia Reference: - al Kulayni in al Kafi, vol 1 p 448 - al Amini, al Ghadir, vol 7 p 330 In another tradition, Imam Jafer al-Sadiq (as) said: While Imam Ali (as) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed (PBUH&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341 Now, I would like to end this discussion with the following thoughtful questions: - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's (PBUH&HF) message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet (PBUH&HF) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah (PBUH&HF) for 11 years ? - Why do we attribute paganism to the man who read the Nikah for the Prophet (PBUH&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet? - Isn't this ungratefulness in the worst form ? - Isn't this the worst insult in reward of the great favor that he did for the Prophet (PBUH&HF) ? Indeed his presence in relation to the continuity of Islam was NOT Incidental and we Muslims all owe him! May Allah grant us his intersession. From www.yaali.co.cc [All In One Shia Website]
  22. (salam) (bismillah) (159) إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ " Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones) ." [Quran 2:159] Occasion of Revelation: Jalal-id-Din Suyuty has narrated in his book, 'Asbab-un-Nuzul, from Ibn-Abbas that several Muslim people, such as Ma'ath-ibn-Jabal, Sa'd-ibn-Ma'ath, and Kharijat-ibn-Ziyd asked scholars of the Jews several questions about some subjects in the Torah (which concerned the advent of the Prophet (p.b.u.h.) ) . They concealed the reality of the subject and, (in their answers) , did not refer to the main idea. The above verse was revealed about them. Lubab-un-Nuqul fi 'Asbab-in-Nuzul, p. 22 An ignorant Salafi from Sipah e Yazeed forum said that this verse clearly denounces Taqaya and Shias who do Taqaya actually are subject of this verse. The only thing we have to see is that whether there is "clear evidence and guidance" in Quran regarding "Taqaya" or not. If that guidance exists then it will be proved that factually Salafis and Sipah e Yazeed are cursed them in this verse. QURANIC EVIDENCE OF TAQAYA: let us see Quranic evidence of Taqaya. (28) لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُوْنِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللّهِ فِي شَيْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ وَإِلَى اللّهِ الْمَصِيرُ 28. " The believers should not take the infidels as their friends, rather than the believers, and whoever does that then nothing of Allah is his, except when you guard yourselves against them, guarding carefully; and Allah warns you to be cautious of (disobeying) Him; and toward Allah is the destination." [Quran 3:28] So one can conceal one's faith for protection. It is worth mentioning that Taqaya (concealing) one's faith is just for the sake of protection but where there is no danger and where there is chance of harm to the religion then Taqaya (concealing one's faith) is not allowed. (106) مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إيمانِهِ إِلاَّ مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَ لَهُمْ عَذابٌ عَظيمٌ He who disbelieves in Allah after believing in Him; not he who has been compelled, while his heart is still content with the faith, but he who opens (his) breast to disbelief, upon them shall rest wrath from Allah and for them shall be a great chastisement. " [Quran 16:106] In the early days of Islam, the pagans of Mecca martyred the parents of 'Ammar Yasir, a true believer, while torturing them for embracing Islam. As soon as it was 'Ammar's turn to be tortured, he declared those words which the pagans wanted him to utter and saved his life. 'Ammar was then blamed for having abandoned Islam by some persons. He called on the blissful Prophet (p.b.u.h.) while crying. The Prophet caressed him, saying: "If your life is at stake again, utter these words and save yourself; you are faithful all over. " (Tafsir Qurtubi, Safi, Burhan and Majma'- ul- Bayan and the books of Muslim scholars concerning the issue of concealing of faith) This procedure is called/ taqqiyah/ in Islam which requires certain rules. However, we must know that there are certain cases of 'Taqiyyah'. At times, it is compulsory while at other times, one must stand up to the end and utter his words, and not engage in Taqiyyah, like what the sorcerers of Pharaoh did. They embraced the faith as soon as they noticed the miracle of Moses (a.s.) not fearing the threats of Pharaoh and telling him to do what he wanted, and that they would not abandon their faith. Pharaoh martyred them all, the resistance of whom has been praised by the Qur'an. Certainly, the act of Taqiyyah (concealing of faith) is not a sign of excommunication, weakness, fear, retreat, loss of faith, and submission. On the contrary, it is a kind of cover- up and a strategy for the preservation of powers and programs. In Islamic quotations, it has been likened to a shield and 'guarding' against 'something' and 'boundaries'. Thus, in this noble verse, the Qur'an implies that he who disbelieves in Allah and abandons Islam, embracing paganism will be entangled with Allah's outrage and there is a great punishment awaiting him; unless he is compelled to utter words of blasphemy while feeling heartily in a different way, in which case, he will not be held responsible. CONCLUSION: Now this is proved beyond the shadow of any doubt that there is clear proof of 'Taqaya" in holy Quran and the Salafis/Wahabis are the people who are concealing this clear proof of Quran and saying that Taqaya is not allowed or it is against Islam. So the verse is cursing them because of concealing clear proof and guidance of Holy Quran. Wrath of Allah be upon Yazeediites.
  23. Asslamoalaikum, 1. I heard that if some one offers his Qadha prayers instead of "Namaz e Shab" at night and then offer two Rak'at "Namaz e Shifa" and One Rakat "Witr" then his Namaz e Shab and Qadha Prayers both are offered. Is it true? 2. My second question is that to offer Namaz e Shab Is it necessary to sleep for sometime before offering? Sometimes i do not sleep till midd night or even after midnight then can i offer Namaz e Shab without sleeping and getting up or not? I am Muqalid of Ayatullah Ali Sistani (Hz). Please provide me any reference in this regard from him specially or from any other scholar.
  24. Here is the part 1 to the recent article I came across.... Are we segregated in our own religion? Are we divided over who should have taken over the spread of Islam after the last Prophet? Do we lack the common sense to realize that the purpose of Islam and a true believer is to worship the one true God? Nonetheless, we have allowed ourselves to fight for thousands of years over the succession of our leaders. We seem to forget that no one owns the throne. We continue to fight over internal theology, land, money, and property. In these times, our religion demands unity and clarity of vision and yet, there still exists much inequality and confusion. Two of the biggest sects in Islam that have been in conflict are Sunni & Shi’ite. Let me ask you three questions: Do you pray to Allah? Do you read the Quran? Do you answer to the Adhaan? If both sides agree on these questions then no further justification is necessary. To be a Muslim means to be unified and not divided. Do not worship prophets, imams, and other greats who were sent to portray the ideal example of a true Muslim. The prophets were sent to prove the existence of God (Al-Lah) and chosen to exemplify the highest qualities a human being can possess. They even forbade their own followers from worshipping or idolizing them for they were only men. They reminded us not to focus on their miracles. Miracles would not exist without the power of the Creator. We pray to the one and only, most merciful, most greatest: God. The Prophet Muhammad (p.b.u.h.) who was sent to this world as the final Prophet of God, willed that his remaining materials and clothing be burned after his death. He did so to prevent the ignorance of humanity from idolizing or worshipping those meaningless and temporal material things. We are only meant to prostrate to God. No one else is worthy of worship since we all are human and we all are equal. Islam is unity! Islam is peace. Islam is a religion which teaches us to pray for our enemies and those who wrong us for they are in need of the fear and knowledge of God. Islam teaches us to be pious, generous, humble, loving, and to never disrespect other religions, regardless of our differences. Islam teaches us humility, self-control, and understanding the strength of patience. In Islam, just like other religions, there are good and there are bad. I say this in caps, IT IS THE INDIVIDUAL who chooses to do wrong, or chooses to do right. We are creatures of free will that is given by God according to His wisdom and plan. The mass media quickly and unjustly categorizes all of Islam as hateful due to the actions of a small minority. The media colors the word “Muslim” in such a negative light that it evokes fear and hatred in the masses. There are so many Muslims out there who live in fear of hate crimes and harsh discrimination against themselves and their families. It is truly tragic that these innocent Muslims live as prisoners in their own neighborhoods as if something was wrong with them. In addition, there are Muslims who are afraid to BE Muslim in public. They feel compelled to act in a certain manner and dress a certain way just to fit into their environment. In the post-Jim Crow era, African Americans had to make their best efforts to integrate into a desegregated environment but were still viewed as inferior. The situation of some Muslims living in the West is very similar in the post 9/11 era. I sincerely feel pity for the people who are quick to believe everything they hear and see. There are so many different issues that confront us during life in this world that it can easily fill numerous books and hours of conversation. I want to make two things very clear before I end this statement. The first: Islam is one! We do not need to divide and conquer within our own religion when the end result is the same and the faith we attain along the way is the same. The second point: My brothers and sisters, do not be afraid to be you! You do not and should not have to conform or wear a “uniform” to fit in. I write this to all Muslims that were raised being told that they fall within a certain sect. I urge them to wake up and put these differences aside. I also write this for people who are unaware of the real definition of Islam. Last but not least, I write this for the general public to realize the qualities we should learn to cultivate within ourselves to become more pure human beings. Qualities such as humility, generosity, kindness, gratitude, and patience. At the same time, we must to learn to turn away from the evils of jealousy, pride, egotism, envy, and hatred.
  • Recently Browsing   0 members

    No registered users viewing this page.

×
×
  • Create New...