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Objection 6: If rivalry existed, why Ali (a) named his sons Umar, Abu Bakr and Uthman? Pattern of Objection Shia claim that the first and second Caliphs attacked the house of Fatima ® whereas we know that Ali (a) named some of his issues after the Caliphs. This shows that the Caliphs are exonerated from these allegations. Does anyone name his children on his enemies? Logical reply A. Absence of restricting the name to a particular person Names are never related to any particular person. In the same way, names like Umar, Abu Bakr and Uthman were not limited to these persons and numerous other people were also named as such. That is why names like Abu Bakr, Umar and Uthman were common names and numerous persons during the time of the Prophet were known by these names. Thus, overlooking the replies that follow, it cannot be said that selection of these names was due to attachment and friendly relations between His Eminence and the Caliphs, because it is possible that His Eminence had attachment with other people having the same names. VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) FOR MORE B. Naming as Abu Bakr Especially with regard to naming one of the sons of Amirul Momineen (a) on the name of Abu Bakr; if it was as some have claimed, Abu Bakr was an agnomen (Kunniyat) and not a name, His Eminence should have named his son after one of the real names of Abu Bakr: That is Abdul Kaaba, Ateeq, Abdullah or his other names (with attention to differences, which exist with regard to his names) and he would not chosen his Kunniyat. Another point is that: What attention to the fact that Abu Bakr is a Kunniyat and not a name, and Kunniyat is chosen by a person himself according to the circumstances of his life and it is not selected by the father of that person. From this aspect, if we say that Amirul Momineen (a) named one of his sons as Abu Bakr it would be a false and baseless statement. Finally: According to a report the real name of this son, whose Kunniyat was Abu Bakr, was Abdullah and he was martyred at Kerbala aged twenty-five years. Since his real name was Abdullah and from the aspect that he had a son named Bakr they referred to him as Abu Bakr. Abul Faraj Isfahani writes: Abdullah bin Ali was twenty-five years of age when he was martyred in Kerbala. On the basis of this, the birth of Abdullah occurred during the early period of the Caliphate of His Eminence, Ali (a) and the Imam during that period severely condemned the Caliphs preceding him. This is another proof of the absence of relation between these names with that, which is publicized by the objection makers. C. Naming as Umar With regard to naming of a son of Amirul Momineen (a) as Umar: 1- Firstly: One of the habits of Umar was that he used to change the names of people. Thus, according to historians, he changed the names of many people. Balazari has written in Ansabul Ashraf: Umar bin Khattab named the son of Ali after himself. In the same way, Dhahabi has written in Seer Alaamun Nubla: A son was born to Ali (a) during the period of Umar bin Khattab and the latter named the child after his own name. For further emphasis, I would present the example of three other persons, whose names were changed by Umar: A- Ibrahim bin Harith Abdur Rahman bin Harith was named by his father as Ibrahim, whose name Umar changed to Abdur Rahman. B- Ajda Abi Masruq Umar bin Khattab changed the name of Ajda bin Malik to Abdur Rahman. C- Thalaba bin Saad The name of Mualla was Thalaba; Umar changed it to Mualla. 2- Supposing we don’t accept the previous statement as was also mentioned in the beginning, can it be said that this naming was due to the attachment of Amirul Momineen (a) to Umar bin Khattab and only his name was Umar? Ibne Hajar has mentioned in Isabah, ‘Chapter of those named as Umar’, twenty-one persons among companions of the Prophet who were named as Umar. How and according to which evidence was this naming due to the attachment to Umar bin Khattab?  Maqatilut Talibiyyin, Vol. 1, Pg. 22, Abul Faraj Ali bin Husain Isfahani (d. 356).  Ansabul Ashraf, Vol. 1, Pg. 297, Ahmad bin Yahya bin Jabir Balazari (d. 279 A.H.).  Seer Aalamun Nubla, Vol. 4, Pg. 134, Shamsuddin Muhammad bin Ahmad bin Uthman bin Qaimaz Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi.  Al-Isabah fee Tamizus Sahaba, Vol. 5, Pg. 29, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.  Al-Isabah fee Tamizus Sahaba, Vol. 1, Pg. 186, No. 425, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei, Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.  Al-Ansab, Vol. 1, Pg. 250, Abul Manzar Salma bin Muslim bin Ibrahim Sahari Autabi (d. 511 A.H.)  Al-Isabah fee Tamizus Sahaba, Vol. 4, Pg. 587-597, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 854), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992.
Holy Prophet’s (s.a.w.a.) warning never to precede the Ahle Bait (a.s.) After all, just like in the case of the Imam of the congregation, Muslims were warned never to precede the Imams of the Ahle Bait (a.s.). حديث متواتر عند الفريقين «انى تارك فيكم الثقلين كتاب اللّه و عترتى أهل بيتى فلا تقدموهم فتهلكوا و لا تعلموهم فانهم اعلم منكم In a consecutively transmitted tradition acknowledged by both sects (Shias and Sunnis) – The Prophet (s.a.w.a.) said –Surely I am leaving in your midst two weighty things – Allah’s Book and my progeny – my Ahle Bait (a.s.). Then do not precede them for you will be destroyed and do not try to teach them for surely they are more learned than you. Behaar al-Anwaar, vol. 28 p. 261Likewise he (s.a.w.a.) warned: فَتَمَسَّكُوا بِهِمَا لَا تَضِلُّوا وَ لَا تُقَدِّمُوهُمْ فَتَهْلِكُوا وَ لَا تَخَلَّفُوا عَنْهُمْ فَتَفَرَّقُوا وَ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُم ‘…then cling to both of them (the Holy Quran and the infallible Ahle Bait (a.s.), do not move away (from them), do not precede them, for then you will be ruined, do not stay behind them for then you will be scattered and do not try to teach them, for surely they are more learned than you.’ Kitab-o-Sulaim b. Qais al-Hilaali (r.a.) vol. 2 p. 616But the Muslims ignored Prophet of Allah’s (s.a.w.a.) warnings and did not obey Ameerul Momineen Ali Ibn Abi Talib (a.s.) as he ought to have been obeyed. They attempted to precede the Imam. Ameerul Momineen (a.s.) remarks, “O Kumail! If this is our status then why did they usurp our rights and precede us? And why did some (of them) hold back and not support us?” Bashaarah al-Mustafa (s.a.w.a.) le Shiah al-Murtuza (a.s.), Chapter 1, Tradition 43Behaar al-Anwaar vol. 74 p. 266-277We are not talking of simple disobedience over here. We are referring to full-fledged battles and assaults on Ali b. Abi Talib (a.s.) leading to the loss of many thousands of Muslim lives. Through these battles Allah the Omnipotent has put a seal on the mouths of those who are forever defending the companions and wives as if they were infallible and above all errors and flaws! In the battles of Jamal and Siffeen we see Ayesha, Talha, Zubair, Marwan, Muawiya, Amr-e-Aas among other so-called ‘respectable companions’ fight against their Imam Ali b. Abi Talib (a.s.). When Allah and His Prophet (s.a.w.a.) do not even permit raising the head while the Imam of the local mosque is still in prostration or genuflection, where is the question of going to battle with the Imam of the community? If preceding the Imam of the local mosque in prayers makes one a donkey, how will one judge this wife and these companions? All their arguments to justify their disagreement with Ali b. Abi Talib (a.s.) are pointless and needless. According to these Muslims, the Holy Prophet (s.a.w.a.) does not even permit fighting an unjust Imam. So where is the question of fighting Ali b. Abi Talib (a.s.), who is justice and infallibility personified? Not just battle, even cursing The wife of the Holy Prophet (s.a.w.a.) and companions fought Ali b. Abi Talib (a.s.), but did not rest content there. They took their enmity and hatred to another level by establishing the perverse practice of cursing Ali b. Abi Talib (a.s.) from the pulpits. … قَالَ الْجَاحِظُ: إِنَّ مُعَاوِيَةَ كَانَ يَقُولُ فِي آخِرِ خُطْبَةِ الْجُمُعَةِ اللَّهُمَّ إِنَّ أَبَا تُرَابٍ أَلْحَدَ فِي دِينِكَ وَ صَدَّ عَنْ سَبِيلِكَ فَالْعَنْهُ لَعْناً وَبِيلًا وَ عَذِّبْهُ عَذَاباً أَلِيماً وَ كَتَبَ بِذَلِكَ إِلَى الْآفَاقِ فَكَانَتْ هَذِهِ الْكَلِمَاتُ يُنَادَى بِهَا عَلَى الْمَنَابِرِ إِلَى خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. Jaahiz – the renowned Sunni scholar – said: Muawiyah used to recite the following at the end of the Friday sermon: ‘O Allah! Surely Abu Turab (referring to an agnomen of Ali b. Abi Talib a.s.) has renounced your religion and obstructed the way to Your Path. Then curse him with a deserving curse and punish him with a deserving and painful punishment. (Allah forbid)’ Muawiyah instructed that the same be recited in all corners of his kingdom. The announcers used to announce this curse from the pulpits and this practice continued till the reign of Umar b. Abdul Aziz. Behaar al-Anwaar, vol. 33, p. 214, Chapter 17, Beirut editionThe Sunnis have also recorded the practice established by Muawiyah of cursing Ali b. Abi Talib (a.s.). For details, one can refer to the following sources: Silsilah al Ahadeeth al Saheehah, vol. 7 p. 996 of Shaikh Naaseruddin Albaani – the renowned Salafi scholarMusnad-o-Ahmed vol. 3 pg 185Fazaael al-Sahaabah by Ahmed b. Hanbal, vol. 1 pp. 142,143Al Bidaayahwa al Nihaayahby Ibn Kathir, a leading student of Ibn Taymiyyah, vol. 8 p. 184Fath al Baari Fi Sharh Saheeh al-Bukhaari by Ibn Hajar al-Asqalaani, vol. 8, pp. 71,72Despite the many proofs, some Muslims defend Muawiyah by claiming that he never cursed Ali b. Abi Talib (a.s.). We reply that even if you ignore the references from your own books, can you ignore that he fought Ali b. Abi Talib (a.s.) in Siffeen? When he can fight Ameerul Momineen Ali (a.s.) in a battle with the intention of killing him, a greater crime, what stops him from cursing Ali b. Abi Talib (a.s.), a lesser crime? FOR MORE ARTICLES VISIT SERATONLINE.COM Not just donkey, rather even pigs There is an interesting report that proves that respectable companions and wives who disparaged and cursed Ali b. Abi Talib (a.s.) are in fact pigs as also donkeys according to the previous report. Ibn Hajar al-Makki al-Haythami mentions in his al-Sawaaeq al-Muhreqah that al-Baarezi cites on the authority of al-Mansoor as follows, “I saw a man in Syria whose face had become that of a pig. When he asked him about it, he replied, ‘I used to curse Ali (b. Abi Talib) every day a thousand times and on Friday 4,000 times along with his (a.s.) children. I saw the Prophet (s.a.w.a.) in a dream – and then goes on to narrate a very lengthy dream from which was as follows – Hasan (b. Ali) (a.s.) complained to him (s.a.w.a.) due to which he (s.a.w.a.) cursed that man, then spat on that person’s face due to which it became that of a pig and a sign for the people’.” Al-Sawaeq al-Muhriqah p. 117 by Ibn Hajar al-Makki (He wrote this book specifically to condemn Shias)Al-Amaali vol. 1 p. 136 of Al-ShajariMishkaat al-Masaabeeh p. 692 by Muhammad b. Abdullah Khatib Al-Tabrezi (exp. 741 AH) – one of the most authentic and well-researched books on chains of narrators of Ahle Tasannun traditionsSilsilah al-Ahaadeeth al-Saheehah vol. 3 p. 288 by Shaikh Naasiruddin Albaani – among the most well-known Salafi scholarsTarikh al-Dimishq vol. 4 p. 317Al-Bedaayah wa al-Nehaayah vol. 7 p. 355 by Ibn Kathir – amongst the foremost disciples of Ibn TaimiyyahThose who curse Ameerul Momineen Ali b. Abi Talib (a.s.) are pigs. If they fight him, then they are worse than pigs, regardless of them being wives or companions of the Holy Prophet (s.a.w.a.). This is a fact established from the books of Ahle Tasannun. So, there is no point in accusing the Shias of maligning the wives of the Holy Prophet (s.a.w.a.) and his companions. Then take lesson, O people of vision!
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