Jump to content
In the Name of God بسم الله

Search the Community

Showing results for tags 'Umar'.

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


  • Religion Forums
    • General Islamic Discussion
    • Shia/Sunni Dialogue
    • Christianity/Judaism Dialogue
    • Atheism/Other Religions
    • Minor Islamic Sects
    • Jurisprudence/Laws
  • Other Forums
    • Politics/Current Events
    • Social/Family/Personal
    • Science/Health/Economics
    • Education/Careers
    • Travel/Local Community
    • Off-Topic
    • Poetry and Art
  • Language Specific
    • Arabic / العَرَبِية
    • Farsi / فارسی
    • Urdu / اُردُو‎
    • Other languages [French / français, Spanish / español, Chinese / 汉语, Hindi / हिन्दी, etc.. ]
  • Site Support
    • Site Support/Feedback
    • Site FAQs
  • Gender Specific Forums
    • Brothers Forum
    • Sisters Forum
  • 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
  • Quit Smoking's Topics
  • Quit Smoking's Ramadan 2020 : Quit smoking!
  • Horses and Horse Riding's Topics
  • Sunni and Shia Collaboratian Club's Topics
  • THE CLUB OF CLUB's Topics
  • Islamic Sciences's Theology
  • Memorisation of Quran's Topics
  • Muslim Farmers and Homesteaders's Azadeh
  • Poetry Club's Topics


  • ShiaChat.com Blog
  • Insiyah Abidi
  • Misam Ali
  • Contemporania
  • Volcano Republic
  • Reflections
  • Al Moqawemat
  • Just Another Muslim Blogger
  • Amir Al-Mu'minin
  • Imamology
  • The Adventures of Wavey Bear
  • Religion
  • Think Positive
  • Reflections
  • A Whole Heart of Hollow
  • Blogging at ShiaChat
  • Shian e Ali's Blog
  • From the cradle to the grave - knowledge blog
  • repenters Beast mode 90kg - 100kg journey
  • My journey into a "White hat" Hacking career
  • The Sun Will Rise From The West
  • Muslim Coloring Book
  • Qom
  • My Feelings and Emotions About Myself
  • Unity, the New iPhone and Other Suppressed Issues
  • Mohamed Shivji
  • The People's Democratic Republic of Khafanestan
  • Crossing the Rubicon
  • My Conversion Story; from Roman Catholic - to Agnostic - to Islam Shia
  • Inspire
  • With Divine Assistance You Can Confront a Pharoah, Even Empty Handed
  • Banu Musa
  • Erik Cartman Podcast
  • My Quora Digest
  • Transcriber's Blog
  • A Marginalia to Mu'jam
  • Random Thoughts of ShiaMan14
  • Notepad
  • Pensées
  • Reflections
  • Historia
  • Test
  • Memorable Day, 28May2017
  • xyz
  • Alone with God | وحيدا مع الله
  • Procrastination Contemplations
  • From Earth to Heaven
  • The secret of self is hid
  • A Passing of Time
  • Pearls of Wisdom
  • The Muslim Theist
  • Stories for Sakina
  • Fatima
  • Toons
  • Saqi
  • The Messenger of Allah ﷺ
  • The Truth
  • A fellow traveller
  • Imam Mahdi ATFS
  • Self-Love, Islam & The Law Of Attraction
  • Basra unrest Iranian Conuslate Set Fire
  • spoken words/poetry/ deep thinking
  • Guide of marriage notes: Constantly updating
  • Zaidia the middle path.
  • The life of a Shia Muslim in the west.
  • Poems for the Ahlul Bayt
  • Ahlul Bayt Mission
  • Twelver Corpus
  • Manajat of the Sinners
  • Khudi
  • Chasing Islam
  • Bayaan e Muntazir
  • Deen In Practice
  • The Seas of Lights
  • Salafi/Athari - What does it mean?
  • The Luminous Clearing - Part 2
  • Shaan e Zahra
  • Book blog
  • Never thought I would see days like these
  • Yusuf's Blog
  • What’s in a Name?
  • Philosophy Club's Philosophy Club Journal
  • Quranic Studies's Quranic Studies Best Articles
  • Spoken Word's Blog

Find results in...

Find results that contain...

Date Created

  • Start


Last Updated

  • Start


Filter by number of...


  • Start




Website URL






Favorite Subjects

  1. Assuming that we accept that Hadrat Fatimah [AS] was mad at Abu-Bakr and Umar for a while, but it’s been proved that they went to Hadrat “Fatimah” [AS] in the last days of her life and got her consent; as “Al-Bayhaqi” and others have said: “عن الشعبي قال لما مرضت فاطمة أتاها أبو بكر الصديق فأستئذن عليها فقال علي يا فاطمة هذا أبو بكر يستئذن عليك فقالت أتحب أن أأذن؟ قال نعم فأذنت له فدخل عليها يترضاها وقال والله ما تركت الدار والمال والأهل والعشيرة إلا لإبتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتي رضيت” When Fatimah [AS] got ill, “Abu-Bakr” went to her asking forgiveness and wanted to visit her, “Ali” [AS] said to “Fatimah” [AS]: “Abu-Bakr” wants to visit you, Fatimah [AS] said: do you like him to enter? Ali [AS] said: yes I do, so “Fatimah” [AS] let him to enter, “Abu-Bakr” entered and said: swear by god, I didn’t leave my home, relatives and wealth; unless to gain the satisfaction of god and his messenger and you the prophet [(صلى الله عليه وآله وسلم)]’s “Ahl al-Bayt” {people of the house}, then”Fatimah” [AS] forgave him. Al-Bayhaqi, “reasons of prophecy”- v7, p281 Reviewing: Hadrat “Fatimah” [AS]’s dissatisfaction of “Abu-Bakr” and “Umar” questions the foundation of the legitimacy of their caliphate because it proves that prophet [(صلى الله عليه وآله وسلم)]’s daughter the best lady of two worlds disagreed with the caliphate of “Abu-Bakr” and “Umar” and was mad at them and according to valid narratives which are written in Sunni most valid books either, “Fatimah” [AS]’s consent is prophet [(صلى الله عليه وآله وسلم)]’s consent and her anger is Prophet [(صلى الله عليه وآله وسلم)]’s anger. That’s why Sunni scholars didn’t sit idly by and faked a narrative to prove that after making prophet [(صلى الله عليه وآله وسلم)]’s daughter upset, “Abu-Bakr” and “”Umar” visited her in the last days of her life and asked her forgiveness and “Fatimah” [AS] forgave them! Note: “Mursal” Hadith: Narration that some of its narrators’ names {one or more} have been deleted in its document. In response we say: Firstly: the document of this narration is “Mursal”; because “Sha’bi” is one of “TABI'IN” {someone who has met companions of prophet [(صلى الله عليه وآله وسلم)] not prophet} and didn’t witness this event and this narrative has the same fault that Sunnis find with the narration of “Al-Baladhuri” and “Tabari”. Secondly: assuming that “Mursal” narratives quoted by “TABI'IN” are accepted but we can’t accept “Sha’bi’s narrative because he was amongst commander of faithful [(صلى الله عليه وآله وسلم)]’s enemy and “Nasibi” {the one who insults “ahl al-Bayt”} as “Al-Baladhuri” and “Ghazali” has quoted from “Sha’bi”: “عن مجالد عن الشعبي قال: قدمنا علي الحجاج البصرة، وقدم عليه قراء من المدينة من أبناء المهاجرين والأنصار، فيهم أبو سلمة بن عبد الرحمن بن عوف رضي الله عنه... وجعل الحجاج يذاكرهم ويسألهم إذ ذكر علي بن أبي طالب فنال منه ونلنا مقاربة له وفرقاً منه ومن شره....” Me and some other guys went to “Hajjaj” in “Basra” province, a group of “Medina” Quran reciters from migrants and companions was there and “Abu Salamah bin Abd al-Rahman bin ‘Awf” was amongst them either. “Hajjaj” was talking to them, he talked about “Ali bin Abu-Talib” and insulted him and to make “Hajajj” happy and saving our life we insulted “Ali” [AS] as well…. “Al-Baladhuri”-Ansab al-Ashraf-v 4, p 315 Can be a narrative quoted by a “Nasibi” valid? Hadrat “Fatimah” [AS]’s dissatisfaction of “Abu-Bakr” in Sunni’s most valid Books “Fatimah” [AS]’s anger toward “Abu-Bakr” is quite clear and inevitable, “Bukhari” has said about “Fatimah” [AS]’s continuous anger toward “Abu-Bakr”: “فَغَضِبَتْ فَاطِمَةُ بِنْتُ رسول اللَّهِ صلي الله عليه وسلم فَهَجَرَتْ أَبَا بَكْرٍ فلم تَزَلْ مُهَاجِرَتَهُ حتي تُوُفِّيَتْ” “Fatimah” the daughter of prophet was mad at “Abu-Bakr” and this anger continued till she died. “Al-Bukhari”- Sahih Bukhari- v 3, p 1126 “فَوَجَدَتْ فَاطِمَةُ علي أبي بَكْرٍ في ذلك فَهَجَرَتْهُ فلم تُكَلِّمْهُ حتي تُوُفِّيَتْ” “Fatimah” was mad at “Abu-bakr” and didn’t talk to him till she passed away. “Al-Bukhari Ju’fi”- Sahih bukhari- v4, p1549 “فَهَجَرَتْهُ فَاطِمَةُ فلم تُكَلِّمْهُ حتي مَاتَتْ” “Fatimah” didn’t talk to “Abu-Bakr” and didn’t face him till she died. “Al-Bukhari Ju’fi”- Sahih Bukhari- v 6, p 2474 And it’s written in another narrative that when “Abu-Bakr” and “Umar” went to visit Hadrat “Fatimah” [AS], she didn’t let them to enter and they had to ask commander of faithful [AS] and he mediated, in response Hadrat “Fatimah” [AS] said: “البيت بيتك” It means: dear Ali, here is your home and you can let anyone that you want to enter , “Ali” [AS] let them in till they don’t make excuse saying that we want to ask her to forgive us but “Ali” didn’t let us. When they apologized, Hadrat “Fatimah”[AS] didn’t accept and said: “نشدتكما الله ألم تسمعا رسول الله يقول «رضا فاطمة من رضاي وسخط فاطمة من سخطي فمن أحب فاطمة ابنتي فقد أحبني ومن أ رضي فاطمة فقد أرضاني ومن أسخط فاطمة فقد أسخطني” I swear you to god, didn’t you two hear of Prophet [(صلى الله عليه وآله وسلم)] who said: “Fatimah” [AS]’s satisfaction is my consent and her anger is my anger. Anyone who likes and respects my daughter “Fatimah” it’s as if he’s respected me and anyone who makes her happy or upset it’s as if he’s made me happy or upset. Both of them confessed and said: yes we did: “نعم سمعناه من رسول الله صلي الله عليه وسلم” Then Hadrat “Fatimah” [AS] said: “فإني أشهد الله وملائكته أنكما أسخطتماني وما أرضيتماني ولئن لقيت النبي لأشكونكما إليه” God almighty and angels are witness that you two bothered me and made me upset and I’ll complain of you to god. “والله لأدعون الله عليك في كل صلاة أصليها” Swear to god, I curse you in my prayers. “Muslim ibn Qutayba” – Imamate and policy- v1, p17 Thus, how can we believe that Hadrat “Fatimah” [AS] forgave them? Is the narrative that “Al-Bayhaqi” has quoted is in priority or the narrative that “Bukhari” has quoted? On the other hand “Al-Bayhaqi” was commander of faithful [AS]’s enemy and he didn’t witness that event. Furthermore, if Hadrat “Fatimah” [AS] she had forgiven them why she willed to be buried nightly and neither of those who had bothered her aren’t notified attending her funeral and saying prayer for her? “Muhammad Ismael Bukhari” writes: “وَعَاشَتْ بَعْدَ النبي صلي الله عليه وسلم سِتَّةَ أَشْهُرٍ فلما تُوُفِّيَتْ دَفَنَهَا زَوْجُهَا عَلِيٌّ لَيْلًا ولم يُؤْذِنْ بها أَبَا بَكْرٍ وَصَلَّي عليها” “Fatimah” lived six months after prophet and when she died her husband “Ali” buried her nightly without notifying “Abu-Bakr” and he himself said prayer for her {requiescat}. “Al-Bukhari Ju’fi”- Sahih Bukhari, v4, p 1549 “ibn Qutayba al-Dīnawarī” says: “وقد طالبت فاطمة رضي الله عنها أبا بكر رضي الله عنه بميراث أبيها رسول الله صلي الله عليه وسلم فلما لم يعطها إياه حلفت لا تكلمه أبدا وأوصت أن تدفن ليلا لئلا يحضرها فدفنت ليلا” “Fatimah” asked “Abu-Bakr” to give her father’s inheritance and when “Abu-Bakr” refused to do so, she vowed not to talk to him and willed to be buried at night till “Abu-Bakr” wouldn’t attend her funeral. “ibn Qutayba al-Dīnawarī”- Ta’vil mukhtalaf al-Hadith- v 1, p 300 And “Abd al-Razzaq al-San‘ani” writes: “عن بن جريج وعمرو بن دينار أن حسن بن محمد أخبره أن فاطمة بنت النبي صلي الله عليه وسلم دفنت بالليل قال فر بها علي من أبي بكر أن يصلي عليها كان بينهما شيء” It’s been quoted from “Hassan bin Muhammad” that Fatimah” the daughter of prophet [(صلى الله عليه وآله وسلم)] was buried at night till “Abu-Bakr” wouldn’t say requiescat for her; because she was mad at him. And he says in continue: “عن بن عيينة عن عمرو بن دينار عن حسن بن محمد مثله الا أنه قال اوصته بذلك” “Fatimah” willed to be buried at night. “al-San‘ani”- al-Musanef- v 3, p 521 Of course, it is possible that someone may say: Abu Bakr later regretted and repented. In response, it should be said: Repentance is useful and valuable when it is accompanied by remorse for the deep desire of a person. And on the other hand, to compensate for the past, meaning that the person who repents for the violated rights; Whether it is divine or human, he will make up for it all. Now our question is, did Abu Bakr bring Fadak back to Hazrat Fatima (عليه السلام), so that his repentance would be the repentance of advice and be accepted by God? Conclusion: “Fatima” [AS]’s anger towards “Abu-Bakr” and “Umar” continued till end of her life and her dissatisfaction of them are amongst matters that are written in Sunni most authentic books after “Quran” and the narrative quoted by “Al-Bayhaqi” that shows that “Fatimah” [AS] forgave them is invalid because of the presence of a “Nasibi {the enemy of Ahl al-Bayt} in the document of narrative. wa salaam
  2. Another historic injustice and decision by the proclaimed first caliph of Muslims. It makes you wonder how was this man a just ruler let alone "chosen" to be a person of God governing the ummah. There is no doubt that “Khalid ibn Walid” committed big crimes while at war with “Malik ibn Nuwayrah”; even second caliph protested to him seriously and called him “Enemy of god” and pledged to stone him; but since first caliph “Abu-Bakr” needed him for his reign, he defended him and didn’t punish him. But as for Khalid ibn Walid’s war with “Bani Juzaymah” tribe and killing them, saying several points are necessary: Firstly: forgiving murderer or punishing him is in hand of victim’s guardian not anyone else; even messenger of Allah [(صلى الله عليه وآله وسلم)], “Abu-Bakr” or any other ruler have no right to spare murderer’s life and if victim’s guardian wants to punish murderer, Islamic ruler has to implement Islamic sentence; but if victim’s guardian doesn’t want to kill murderer and spares his life in exchange of taking blood money, Islamic ruler should do so. In matter of “Bani Juzaymah”, after messenger of Allah [(صلى الله عليه وآله وسلم)] was notified of this incident, he sent commander of the faithful Ali [(عليه السلام)] and he paid their loss completely. “Tabari” writes: فلما انتهي الخبر إلي رسول الله رفع يديه إلي السماء ثم قال اللهم إني أبرأ إليك مما صنع خالد بن الوليد ثم دعا علي بن أبي طالب عليه السلام فقال يا علي اخرج إلي هؤلاء القوم فانظر في أمرهم واجعل أمر الجاهلية تحت قدميك. فخرج حتي جاءهم ومعه مال قد بعثه رسول الله به فودي لهم الدماء وما أصيب من الأموال حتي إنه ليدي ميلغة الكلب حتي إذا لم يبق شيء من دم ولا مال إلا وداه بقيت معه بقية من المال فقال لهم علي عليه السلام حين فرغ منهم هل بقي لكم دم أو مال لم يود إليكم قالوا لا قال فإني أعطيكم هذه البقية من هذا المال احتياطا لرسول الله مما لا يعلم ولا تعلمون ففعل ثم رجع إلي رسول الله فأخبره الخبر فقال أصبت وأحسنت. ثم قام رسول الله فاستقبل القبلة قائما شاهرا يديه حتي إنه ليري بياض ما تحت منكبيه وهو يقول اللهم إني أبرأ إليك مما صنع خالد بن الوليد ثلاث مرات. When messenger of Allah [(صلى الله عليه وآله وسلم)] was notified of this incident, he raised his hands toward sky and said: O Allah! I hate what “Khalid ibn Walid” has done. Then he called upon “Ali ibn abi Talib” and told him: O “Ali”! Go to that tribe and see how they feel. “Ali ibn abi Talib” [(عليه السلام)] went to that tribe while he was carrying much money with him. He paid their blood money and damages and even paid the price of their dogs’ bowls; after doing so, hadrat “Ali” [(عليه السلام)] asked them: is there any blood money or damage left that I’ve not paid it? They all said: No, there isn’t. “Ali ibn abi Talib” [(عليه السلام)] said: I pay rest of this money to you; because there might be something that messenger of Allah and you were not notified of them. Then he returned and told messenger of Allah what he’s done. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: good job. Then Prophet Muhammad [(صلى الله عليه وآله وسلم)] stood toward “Qiblah” and raised his hands and said three times: O Allah! I’m quit of what “Khalid” has done. “Al-Tabari” – Tarikh Tabari” – vol. 2, p 164 /// “Ibn Hisham” – Sirah al-Nabawiyah – vol. 5, p 96 Secondly: in addition to paying damages and satisfying people of tribe, messenger of Allah [(صلى الله عليه وآله وسلم)] announced his hatred of tyrannical acts of “Khalid ibn Walid” and comply with divine order: “فَإِنْ عَصَوْكَ فَقُلْ إِنيّ ِ بَرِي ءٌ مِّمَّا تَعْمَلُون” If they disobey you, say: 'I am quit of what you do. Surah Al-Shu’ara’ – verse 216 He raised his hands toward sky and said: “اللهم إني أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ” O Allah! I’m quit of what “Kahlid” has done. “Ismail Bukhari” – Sahih Bukhari – vol. 3, p 1157 Thirdly: in the matter of killing “”Malik ibn Nuwayrah”, not only “Khalid ibn Walid” killed him and his tribe, but he committed adultery and “Abu-Bakr” had to implement divine “Hadd” {Hudud, singular “had”, is an Islamic concept: punishments which under Islamic law (Shariah) are mandated and fixed by God. ... These punishments were specified by the Quran, and in some instances by the Sunnah}; because it’s ruler’s duty to enforce divine punishment set for adulterer, but rather than doing so, “Abu-Bakr” encouraged and defended him. After second caliph “Umar” was notified that “Khalid ibn Walid” has killed “Nuwayrah” and slept with his wife, he pledged to stone “Khalid”. “Tabari” and “Abu al-Faraj Isfahani” write in this regard: فلما بلغ قتلهم عمر بن الخطاب تكلم فيه عند أبي بكر فأكثر وقال عدو الله عدي علي امرئ مسلم فقتله ثم نزا علي امرأته وأقبل خالد بن الوليد قافلا حتي دخل المسجد وعليه قباء له عليه صدأ الحديد معتجرا بعمامة له قد غرز في عمامته أسهما فلما أن دخل المسجد قام إليه عمر فانتزع الأسهم من رأسه فحطمها ثم قال أرثاء قتلت امرأ مسلما ثم نزوت علي امرأته والله لأرجمنك بأحجارك. When “Umar ibn Khattab” was told that “Nuwayrah” has been killed by “Khalid”, he told “Abu-Bakr” about this incident and said: enemy of god has killed a Muslim and slept with his wife!!! “Khalid ibn Walid” came to mosque, “Umar ibn Khattab” told him: you killed a Muslim man and slept with his wife. Swear to god! I’ll stone you by the stone you made. “Al-Tabari” – Tarikh Tabari – vol. 2, p 274 /// “Abu Al-Farj Al-Isfahani” – vol. 15, p 294 /// “Al-Saybani” – The complete History – vol. 2, p 217 /// “Al-Nuwayru” – Nihayat al-Arb fi Funoun al-Adab – vol. 19, p 52 “Al-Dhahabi” says: فلما قدم خالد قال عمر : يا عدو الله قتلت امرأً مسلماً ثم نزوت علي امرأته. When “Khalid” arrived to “Medina”, “Umar” told him: O enemy of god! You killed a Muslim male and slept with his wife! “Al-Dhahabi” – The history of Islam – vol. 3, p 36 But as for this question that why “Abu-Bakr” didn’t enforce divine punishment and defended Khalid ibn Walid’s crimes, Sunni scholars say responding this question: because “Abu-Bakr” knew “Khalid” a “Mujtahid”, that’s why he didn’t punish him. “Ibn Khallikan” and other Sunni scholars have written: ولما بلغ الخبر أبا بكر وعمر رضي الله عنهما قال عمر لأبي بكر رضي الله عنه إن خالدا قد زني فارجمه قال ما كنت لأرجمه فإنه تأول فأخطأ. When “Abu-Bakr” and “Umar” were notified, “Umar” told “Abu-Bakr”: “Khalid” ahs committed adultery, you should stone him! “Abu-Bakr” said: I won’t do so; because he’s done “Ijtihad” and made mistake in his “Ijtihad”!!! “Ibn Khallikan” – Wafiyat al-A’yan wa Anba’ al-Al-zman – vol. 6, p 15 /// “Abu al-Fada’” – al-Mukhtasar fi Akhbar al-Bashar – vol. 1, p 108 “Jalal al-Din Suyuti” and “Mutaqi Hindi” have quoted from “Ibn Sa’d”: ادَّعي أَنَّ مَالكَ بْنَ نُوَيرَةَ ارْتَدَّ بِكَلاَمٍ بَلَغَهُ عَنْهُ ، فَأَنْكَرَ مَالِكٌ ذالِكَ ، وَقَالَ : أَنَا عَلي الإِسْلاَمِ مَا غَيَّرْتُ وَلاَ بَدَّلْتُ وَشَهِدَ لَهُ بِذالِكَ أَبُو قَتَادَةَ وَعَبدُ اللَّهِ بنِ عمرَ فَقَدَّمَهُ خَالِدٌ وَأَمَرَ ضِرَارَ بنَ الأَزْوَرِ الأَسدي فَضَرَبَ عُنُقَهُ ، وَقَبَضَ خَالِدٌ امْرَأَتَهُ ، فَبَلَغَ ذالِكَ عُمَرَ ابن الْخَطَّابِ قَتْلَهُ ، فَقَالَ لأِبِي بَكْرٍ : ( إِنَّهُ قَدْ زَنَي فَارْجُمْهُ ، فَقَالَ أَبُو بَكْرٍ : مَا كُنْتُ لأِرْجُمَهُ تَأَوَّلَ فَأَخْطَأَ ، قَالَ : فَإِنَّهُ قَدْ قَتَلَ مُسْلِمَاً فَاقْتُلْهُ ، قَالَ : مَا كُنْتُ لأِقْتُلَهُ تَأَوَّلَ فَأَخْطَأَ ، قَالَ : فَاعْزِلْهُ ، قَالَ : مَا كُنْتُ لأِشِيمَ سْيْفَاً سَلَّهُ اللَّهُ عَلَيْهِمْ أَبَدَاً ) }ابن سعد{ “Khalid ibn Walid” claimed that he’s heard a word from “Malik ibn Nuwayrah” that made him apostate; but “Malik” had denied and said: I’m Muslim, I’ve changed anything; “Abu Fatadah” and “Abdullah ibn Umar” have testified about this matter; but “Khalid” accused him and said to “Zirar ibn Azwar”: cut his head out; then “Khalid” slept with Malik ibn Numayrah’s wife. “Umar” said to “Abu-Bakr”: “Khalid” has committed adultery; stone him; “Abu-Bakr” said: I won’t stone him, he’s done “Ijtihad” but made mistake in his “Ijtihad”; “Umar” said: punish him; because he’s killed a Muslim, “Abu-Bakr” said: I don’t kill him because he’s done “Ijtihad” and made mistake!!! “Al-Suyuti” – Jami’ al-Ahadith – vol. 13, p 94 /// “Al-Hindi” – Kanz al-Ummal – vol. 5, p 247 “Abu-Bakr” must be asked that if “Khalid ibn Walid” is “Mujtahid” and can kill a tribe only because of lack of paying “Zakat” to “Abu-Bakr” {Not denying the origin of “Zakat”} and in that night sleeps with a Muslim female that he’s killed her husband, why can “Malik ibn Nuwayrah” not do “Ijtihad”? If sahaba are “Mujtahid”, so “Malik ibn Nuwayrah” must be “Mujtahid”; why someone is killed because of his “Ijtihad” and his wife is raped in that night; but another one not only isn’t reprimanded because of capital murder and adultery but he’s rewarded? And if we assume that “Khalid” had done “Ijtihad” in the time of messenger of Allah [(صلى الله عليه وآله وسلم)] and made mistake in his “Ijtihad” and “Abu-Bakr” knew about it, why did he not punish him when he committed that mistake again? Can one mistake be justified by “Ijtihad” for two times? This matter is clear that “Khalid ibn Walid” killed “Malik ibn Nuwayrah” just because his wife was beautiful, not because he didn’t pay “Zakat”. “Al-Dhahabi”, “Yafi’i”, “Ibn Khallikan” and “Abu al-Fada’” write: فكلمه أبو قتادة الأنصاري وابن عمر ، فكره كلامهما ، وقال لضرار بن الأزور : إضرب عنقه ، فالتفت مالك إلي زوجته وقال : هذه التي قتلتني ، وكانت في غاية الجمال ، قال خالد : بل الله قتلك برجوعك عن الإسلام ، فقال : أنا علي الإسلام ، فقال : إضرب عنقه ، فضرب عنقه وجعل رأسه أحد أثافي قدر طبخ فيها طعام ، ثم تزوج خالد بالمرأة. “Abdullah ibn Umar” and “Abu Fatadah” talked to “Khalid” about “Malik ibn Nuwayrah”; but “Malik” didn’t like his saying; “Khalid” ordered “Zerar ibn al-Azwar” to cut his head out. “Malik ibn Nuwayrah” pointed to his very beautiful wife and said: she killed me {I was killed because of her} “Khalid” said: but god killed you due to becoming apostate. “Malik” said: I’m Muslim. “Khalid” ordered his head to be cut out. Then “Kahalid” married his wife. “Al-Duhahabi” – Tarikh al-Islam – vol. 3, p 34 /// “Al-Yafi’i” – Mir’at al-Jenan – vol. 2, p 119 /// “Ibn Khallikan” – Wafiyat al-A’yan – vol. 6, p 14 /// “Abu al-Fada’” – al-Mukhtasar fi Akhbar al-Bashar – vol. 1, p 108
  3. Asaalaamualaikum, I'm a Hanafi Sunni and I have recently been researching the conquests conducted after the death of Rasoolullah (saw) and tbh this is quite a depressing subject to read about. Abu Bakr waged a war against Byzantium, Umar invaded Persia, Uthman invaded East Africa and Afghanistan, the Ummayads took the rest of North Africa and Spain and so on and so on... etc. But I think to myself... WHY? to me... all of this sounds like ISIS ideology... just expansion on steroids. Is it really an Islamic belief that we should conquer the world and enforce sharia on everyone? Id likes to think not. However, one interesting thing that caught my attention is that Hazrat Ali (RA) didn't take part in any conquests after the death of Rasoolullah. My Question is that is this completely true and if so then why? Many sunnies would say that it was because he was a valuable asset to the ummah and therefore stayed in Madinah and helped the Khalifas with state affairs. But that just doesn't add up, because Ali (RA) fought in all the major battles (Badr, Uhud, Khaybar etc.) and indeed he was a great warrior. SO WHAT IS THE REAL REASON THAT ALI (RA) DIDNT TAKE PART IN THESE CONQUESTS???? PLEASE EXPLAIN (USING REFERENCES)
  4. Condolences to the Imam of our time, Imam Sahib uz-Zamaan (atfs) on martyrdom anniversary of Janabe Mohsin (a.s.), the unborn child of Imam Ali (a.s.) and Janabe Fatema Zehra (s.a.). May Allah's سُبْحَانَهُ وَ تَعَالَى curse be upon the killer of Janabe Mohsin (a.s.) and those who were satisfied with the event. https://www.seratonline.com/8668/hazrat-mohsin-ibn-ali-a-s-a-victim-of-oppression-and-terrorism/ I do not see the event in SC Calendar sister @Hameedeh
  5. OK SO PLEASE EXPLAIN: Why would Imams (ASWS) ahlulbayt (ASWS) name their sons umar or uthman or some of the sahaba of imams called umar uthman DON'T tell me the classic its a common arabic name. despite knowing the killer of their grandmother they still name umar and uthman why THERE IS NO SENSE UNless u give me simple logic then yeah. Bro Yazid was a commin name but after karbala and the death of actual yazid (May allah's curse be upon him, his lovers, and impure progeny) NO ONE NAMED THEIR kid Yazid after that? (SOME PEOPLE NAME THEIR KIDS MUAWIYAH) nowadays but that is jahahliya or stupidity but are imams are infalliable why they do that pplease explain I hope everyone can answer. lol (p.s. Ansur Shiat Ali counting on you to give an answer bro... good luck!)
  6. Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.
  7. Asalaamualaikum brothers and sisters, I have recently been reading about the amazing Islamic figure, Imam Zayd Ibn Ali (RA). I have to say this is one of the greatest people I have ever read about! I had a few questions to my Shia brothers and sisters. Apart from his uprising against the oppressive and corrupt ummayads and his beautiful character, one of the things that caught my attention about Imam Zayd (RA) is his respect for some for the sahaba. For example Imam Zayd refused to speak ill of Umar ibn Khattab (RA) and Abu Bakr Siddique (RA): The people of Kufah were now called upon to honour their oaths and fulfill their pledges .They did gather around Zayd ibn ‘Ali but not to protect him, rather to question him about his beliefs (after inciting him to accept their oaths and rise up against the rulers): They asked: “What is your view, may the mercy of Allah be upon you, regarding Abu Bakr and ‘Umar?” Zayd ibn ‘Ali answered, “May Allah forgive them. I did not hear anyone of the Ahl al-Bayt dissociating from them and I only speak good of them… They ruled and displayed justice and enforced and practiced upon the Qur’an and Sunnah.” (Narrated by Tabari and others) ALLAHUAKBAR, So a serious question I want to ask to the twelver shia is: Are'nt these people that deserted Zayd ibn Ali (RA) the same ones that deserted Imam Husayn (RA)? and isn't this proof (among many more proofs) that we should curse abu bakr and Umar?
  8. SalamAlaykum Brothers and sisters A question that came in my mind was, Do we have any narrations of the Caliphs attacking the Daughter of the Prophet in our Books? And if yes are they Authentic. I'm not doubting the event but one must look through subjective lenses. Would really appreciate if brothers/sisters share Hadiths on this platform.
  9. The first part of a multiple part series looking into the incident of the door, made over the past few weeks by a Shi'i brother in Morocco. In this first video, he explores the narration of Umar's threat in the musannaf of Ibn Abi Shayba. He refutes Uthman Al-Khamees' attempt to weaken the narration, and demonstrates how others who have reported the same narration have omitted Umar's words in different ways such as cutting it short and saying there is "a story", or reporting that Umar said "so and so" etc.
  10. It was narrated that when Hussain ibn Ali was killed, the news of his martyrdom reached Medina, narrating how he was beheaded, alongside 18 members of his family, 53 of his companions, the slaughter of his infant son Ali, and how his women were taken captives. The wives of the Prophet gathered at the house of Umm Salamah and proceeded to hold funeral processions there, as well as in the houses of the Muhajireen and the Ansar.Abdullah ibn Umar ibn al-Khattab left his house weeping, hitting his forehead and ripping his clothes, yelling out: ‘O’ Banu Hashem, O’Quraysh, O’ Muhjireen O’ Ansar, is this what happens to the family of the Prophet while you are alive?! There is no need for Yazid!’He then left Medina, and in every city he passed by, he would yell at it’s people what Yazid did and would try to encourage the people to raise up against him. Every time he passed by someone, he would curse Yazid and insult him. The people used to say: ‘This is Abdullah, the son of the Prophet’s Caliph. He is against what Yazid did to the household of the Prophet and is encouraging the people to raise up against him. And whomever doesn’t love Abdullah has no religion and is not a Muslim’.A group of people captured him and took Abdullah to Damascus where they entered the court of Yazid and informed him of what Abdullah had done. Yazid made the order to bring Abdullah in while his hands are on top of his head, and the people were walking in front of him and behind him. Yazid said: ‘This is a normal tantrum of Abu Muhammad. Soon he’ll awaken from it’.Yazid ordered to keep himself and Abdullah alone, so Abdullah yelled out: ‘I shall not enter O’ Amir al-Momineen after what you have done to the family of Muhammad. Even the Turks and the Romans wouldn’t have done what you did! Get off from this throne, and let the Muslims pick someone more worthy of this matter than you’.Yazid welcomed him and hugged him, and said: ‘O’ Abu Muhammad, calm down and be wise. Look with your own eyes and hear with your own ears; what do you say about your father Umar Ibn al-Khattab? Was he a guided and a man of guidance, a successor of the Prophet, and was among his supporters and son in laws through your sister Hafsa?’Abdullah said: ‘He is just like you described him, so what are you trying to say?’Yazid asked: ‘Was it your father who appointed my father a governor over the Levant or did my father appoint your father a Caliph?’Abdullah said: ‘My father gave your father the governorship of the Levant’.Yazid said: ‘O’ Abu Muhammad, would you accept what he willed to my father or not?’Abdullah said: ‘Yes’.So Yazid took Abdullah’s hand and said: ‘Come with me O’ Abu Muhammad, I have something for you to read’.Abdullah went with Yazid to one of Yazid’s storage rooms. He took out a box, unlocked it, and took out a letter. He asked Abdullah: ‘O’ Abu Muhammad, does the handwriting resemble your fathers?’Abdullah said: ‘Yes By God!’ He took the letter and read what Umar wrote to Mouwiya. The letter said:‘In the name of God, the Merciful, the Beneficent. He who forced us to submit to his ways forced us through the swords. We accepted although without agreement of what he claimed to preach. We only accepted due to the threat of the swords being drawn against us, and his constant invitation towards his faith, and after seeing so many people leave behind the religion of their forefathers and following him.By Hubal I swear, that I never left worshipping the idols, gods, Allat and Uzza since I started worshipping them! And never did I ever prostrate towards the Kaaba, nor did I believe what Muhammad came with. I haven’t entered that religion but to only serve my interests through trickery and creating chaos. For he came to us using never before seen magic that outweighed the magic of Musa, Haroun, Dawoud, Suleiman and Isa. He came to us preaching what they preached, but he surpassed them in magic to the extent that if they returned, they’d bear witness that he’s the Master of Magicians.So O’ son of Abu Sufyan, take the traditions of your people, follow your original faith and be loyal to what your forefathers were loyal to in regards to disbelieving in their nonsense such as:Having a God who ordered them to guide us, making the Kaaba a direction to face. Making prayer and pilgrimage as a pillar of their religion, and claimed that God sent Muhammad, and among those that helped him was that Persian individual. They claimed that a revelation was sent down upon him, saying:‘Surely, the first house appointed for men was the one in Bekka, blessed and a guidance for the worlds’ (3:96) and ‘Indeed, We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it’ (2:144).Then they faced the rocks and prayed. So why did they reject us for praying to the idols, gods, Allat and Uzza when they were made from rocks, wood, copper, silver and gold? By Allat and Uzza, we didn’t find any reason to leave our religion even if they showcased their magic against us. So open your eyes, listen very carefully, and ponder in your heart and mind about those people. Thank Allat and Uzza, and give the wise fellow, Ateeq ibn Abdul Uzza, a governorship position over the nation of Muhammad and give him authority over their wealth, blood, religion and themselves.I have taken the shining star of Banu Hashem, it’s illuminated horn and victorious knowledge, a man by the name of Haydar who was the son in law of Muhammad through his daughter that they claimed she was the Chief Mistress of Women in Paradise, whose name was Fatima. I went to the house of Ali and Fatima, their children Hassan and Hussain, their daughter Zainab and Umm Kulthum and their female servant Fidha. Khalid ibn Walid, Qunfidh, and other companions came alongside me. I knocked on their door very violently. Their female servant answered the door. I said to her:‘Tell Ali: Enough with your nonsense. Don’t be greedy for power, for this matter doesn’t belong to you, but it belongs to whomever the Muslims unanimously agreed to’.By Allat and Uzza, if the matter and order was depended on Abu Bakr then he would have failed to become the Caliph. But I gave him my advice and suggestions. I had enmity for the son of Abu Taleb because of how he shed blood during the conquests of Muhammad, repaying his debts, which was eighty thousand dirhams, his success in everything, and his compilation of the Quran. When I said that the Caliphate is for Quraysh, the Muhajireen and the Ansar said:‘It is for the brave warrior Amir al-Momineen Ali ibn Abi Taleb whom the Prophet made pledging allegiance to him available for his nation, and we pledged allegiance to him in four different situations. O’ Quraysh, if you forgot about that, then we didn’t. Pledging allegiance, Imamate, Caliphate and Successorship is a matter that is obligatory, truth and concrete; not volunteered nor claimed’.But we accused them of lying, and presented forty individuals that testified that Imamate was by choice. The Ansar then said:“We are more worthy of this matter than Quraysh, because we were the ones who supported the Prophet, and the Muslims migrated to us. So if you try to pick a group that deserves power, it cannot be achieved without us’.A few people said:‘Pick a leader from among your group, and we’ll pick one from amongst us’.We said: ‘Forty individuals testified that the leaders are from Quraysh’.Some people agreed while others didn’t, so there was a commotion until I said to everyone:‘Let’s pick our eldest, and our most lenient’.They asked: ‘Who are you referring to?’I said: ‘Abu Bakr, whom the Prophet requested that he lead prayers. He was the one who was sitting alongside him during the Battle of Badr, asking for his advice. He was his companion in the cave, and married his daughter Aisha to him, who is now referred as The Mother of the Believers’.Banu Hashem became angry, and Zubayr drew his sword and yelled out:‘No one will be pledged allegiance to except Ali or no head will be safe from my sword!’I said to him: ‘Zubayr! You are just from a minor branch of Banu Hashem, as your mother is Safiyah bint Abdul-Mutalib’.He said: ‘By God, this is nothing but honour and pride for me. What about you O’ son of Hantama and Suhak? Be Quiet! You have no mother!’Forty men who attended the Saqifa then rushed towards him and were able to disarm him, and no one came to his rescue. So I hurried towards Abu Bakr and pledged allegiance to him, Uthman ibn Affan followed my suit, and everyone else except for Zubayr. They demanded he pledge allegiance or else they’d kill him, but I ordered to let him go, as he didn’t get mad except for his inclination towards Banu Hashem. I took Abu Bakr by his hand, he appeared to be shaking and afraid. I took him and sat him at the pulpit of the Prophet. He said to me:‘O’ father of Hafsa, I fear Ali’.I said: ‘Ali is busy’. Abu Obaydah al-Jarrah helped me with trying to calm Abu Bakr.I instructed Abu Bakr to give a sermon. But he became scared, started shaking, stuttered and closed his eyes. I bit my hand in anger, and said to him:‘Say whatever, before this matter turns against us’. But nothing came from him, and I wanted to remove him from the pulpit and take his place. However, I didn’t want people thinking I was a liar after all that I said. A group of people present asked me about Abu Bakr’s virtues. I said:“I heard many of his virtues from the Prophet to the point that I wish I was just a hair on his chest’.I said to Abu Bakr: ‘Either you talk or get down’. But he saw from my facial expression that if he got down, I’d take his spot. So he said in a very faint voice:‘I have become your leader; but I am not the greatest among you when Ali is present. Know that I have a Satan who tempts me, and doesn’t want anyone but me. So if I trip, then help me get back up, may Allah forgive you and I’.He then came down from the pulpit. I took his hands, gave him a dirty look, and sat him down, where then I instructed the people to pledge allegiance to him, or else I’d terrorize the people who won’t. Abu Bakr asked where Ali was, so I informed him that he had forsaken his claim to the Caliphate and was forced to pledge allegiance. When the allegiance was paid, we found out that Ali took Fatima, Hassan and Hussain to the houses of the Muhajireen and the Ansar to remind them about their pledge of allegiance to him that was given to him in four different occasions. They agreed to support him during the night, but all have forsaken him when daylight came. So I went to his house wanting to take him out, I said to his servant Fidha:‘Tell Ali to come out and pledge allegiance to Abu Bakr, for the Muslims have unanimously agreed to that’She said: ‘Amir al-Momineen is busy’.I said: ‘Do what I tell you or else I will come inside and forcefully take him out’.Then Fatima came and stood behind the door, and said:‘O’ liars and deviators, what are you saying? And what do you want?!I said: ‘Fatima!’She said: ‘What do you want?!’I said: ‘What is this, why did your husband send you to answer us, while he lays behind the veil?’She said: ‘Because of your tyranny, you wretched individual, that compelled me to come here so that I may place the hujjah upon you, and upon every loudmouth deviator’.I said: ‘Leave this womanhood nonsense aside and tell Ali to come out’.She said: ‘You have no dignity. Do you threaten us with the Party of Satan O’ Umar? The Party of Satan is weak!’I said: ‘If he doesn’t come out, I will bring forward the wood and light it on fire and burn everyone in your house, and drag Ali to pledge allegiance’. Then I took the whip from Qunfidh and struck Fatima with it and told Khalid ibn Walid: ‘Bring firewood’, then again I told her, ‘I will burn down the house!’She said: ‘O’ enemy of Allah and enemy of the Prophet and enemy of Amir al-Momineen!’Two hands came out from behind the door to stop me from entering the house, however I pushed back the hands and then pushed the door with force, while striking at her hands with the whip, so that she would let go of the door. She wailed and wept due to the intense pain of the whip and her weeping was such a heart-rendering scream that it was as if my heart was going to melt and I almost retreated. Suddenly, I recalled the envy and avarice which I had towards Ali because he was the one that had shed the blood of the eminent Quraysh apostates and thus, I kicked at the door, however she had grasped the door such that it would not open. When I kicked at the door, I heard the cry of Fatima and thought that this cry would topple the entire city of Medina. In this state Fatima called out: ‘O’ Father! O’ Prophet of Allah! How do they treat your beloved and your daughter! O’ Fidha! Hasten to my aid, for by Allah, the child in my womb has been killed’.I presumed that Fatima had stood with her back to the wall due to the extreme pain of labour and at this point, I pushed at the door with intense force and the door opened. When I entered therein, Fatima came and stood in front of me but my intense anger had overwhelmed me as if a veil was cast before my eyes. In this state, I slapped her on her face, striking her veil, and she fell down to the ground’.Ali then came out, and when I sensed his arrival, I ran out of the house and told Khalid, Qunfidh and whomever was with them: ‘Surely I have survived a great ordeal’.In another narration: ‘Surely, I have survived a great ordeal that I wouldn’t have survived. There is Ali, he had come out. Neither you nor I have the capability of taking him on’.Ali went to her, and she exposed her injuries to him, and complained to the Lord of what happened to her. Ali covered her injuries and said:‘O’ Daughter of the Prophet, Allah has sent your father as a Mercy to Humanity. If you were to expose your injuries and asked the Lord to annihilate these people, the Lord would surely answer your prayer until not a single soul among them shall remain alive because you and your father are far greater to Allah than Nuh, whom Allah had drowned every creature on Earth at that time except those who were aboard the ark. He also destroyed the people of Hud who accused him of lying by sending the strong winds, but you and your father are far greater than Hud. He also punished the people of Thamud, whom were eighteen thousand people, for slaughtering the camel. O’ Chief of Mistress of Women, be a mercy to the creations, and don’t be a cause of wrath for them’.Her pain intensified, she entered her room and miscarried her child that Ali had named Muhsin. I had gathered many people to outnumber Ali, we circled him and dragged him forcefully to get his allegiance. We took him to the Saqifa of Bani Saidah, and when we got there, Abu Bakr stood up alongside those with him to mock Ali. So Ali said:‘O’ Umar, do you want me to hasten what I delayed for you?’I said: ‘No O’ Amir al-Momineen’.Khalid ibn Walid heard me, so he hurried towards Abu Bakr. Abu Bakr told him three times:‘What is wrong with Umar?!’ while the people were listening.When Ali entered the Saqifa, Abu Bakr went to him. I said:‘Abu Hassan has pledged allegiance!’ Abu Bakr then retreated, but I testify that Ali didn’t pledge allegiance, nor did he shake his hand. I didn’t want to ask him for allegiance as I didn’t want him to hasten what he has delayed for me. Abu Bakr feared keeping Ali, as he was afraid of him. So Ali left the place. We asked where he went, they informed us that he went to the grave of the Prophet. Abu Bakr and I went to him. Along the way, Abu Bakr said:‘O’ Umar, what have you done to Fatima? By God, this means our damnation!’I said: ‘What’s more important now is that he didn’t pledge allegiance, and I fear that the Muslims might join him’.He said: ‘What shall we do?’I said: ‘Let us claim that Ali pledged allegiance to you at the grave of the Prophet’.We went to him and found him sitting at the grave; around him were Salman, Abu Thar, Miqdad, Ammar and Huthayfah ibn al-Yaman. We sat at the opposite side, I signaled to Abu Bakr to put his hands on the grave just like Ali was doing, then to drag his hand closer to Ali’s hand. When he did that, I took Abu Bakr’s hand and wiped it on the hand of Ali. I stood up and said:‘May God give Ali all the good, we had given you the allegiance at the grave of the Prophet’. Abu Thar rose up and yelled out:‘By God O’ Enemy of God! Ali did not pledge allegiance to Ateeq (Abu Bakr’s real name)’.Whenever Abu Bakr and I went to a group of people and told them Ali had pledged allegiance, Abu Thar was there falsifying our claims. By God, he hadn’t pledged allegiance during the Caliphate of Abu Bakr, nor during my reign, nor did he pledge allegiance to the one after me. With Ali, twelve individuals also didn’t pledge allegiance, not to me nor Abu Bakr.O’ Mouwiya, who has more hatred towards Ali than me?!As for you, your father Abu Sufyan and your brother Utbah, know that there was no one but you individuals who accused the Muhammad of lying and tried to entrap him, such as the battle whereby Muhammad said:‘May Allah curse the passenger, the leader and the driver’. Your father was the passenger, your brother Utbah was the leader, and you were the driver.I shall never forget your mother Hind who tasked Wahshi with killing Hamza, who was referred to as the Lion of the Merciful on His Earth. He stabbed him, cut his body up, and took his kidney that was taken to your mother where she then ate it. After which Muhammad and his companions referred to her as the Eater of Kidneys. Her women wore yellow, put makeup to beautify themselves, all the while calling upon people to fight Muhammad. You didn’t become a Muslim by choice, but became Muslims forcefully after the conquest of Mecca. He wanted to put his household as rulers over us, but his magic perished and his goals were ruined as Abu Bakr took his spot, and I took Abu Bakr’s spot after he died. Therefore, I request the tribe of Banu Umayyah to continue our prospects, for this reason I had given you a governorship position and attributed virtues upon you in contradiction to what they have said about you, as I do not care about Muhammad’s poems who he claims were revelations, where he said: ‘The accursed tree in the Quran’ (17:60) which he claimed were you Banu Umayyah. With that, he showcased his enmity when he became powerful, as the children of Hashim are the enemies of the children of Abd Shams.O’ Mouwiya, by reminding you of this and explaining everything, I am writing this to advice you as I am compassionate towards you. I want you to hasten the destruction of the religion of Muhammad and his nation. But, don’t do it by oppression nor execution, and don’t showcase your belittling of his sayings and what he came with as that will surely make you perish, and you will ruin all what we have built. So be extremely cautious when you walk into his mosque and get up on his pulpit, reiterate what Muhammad said in everything he came with. Showcase your care to the people and be generous towards them. Let them see your religiousness by always making Dua, never missing an obligatory action, and don’t innovate in his religion. If you do that, you will cause the people to revolt against us. Therefore, be lenient towards the people and don’t kill them, but open your courts for him, honour them while they’re at your presence. By that, you will become their leaders with your love in their hearts. Always have a smiling face on, control your anger, be compassionate, so they can love you and obey you.We aren’t able to suppress the revolt of Ali and his two cubs Hassan and Hussain, and if you have a group of individuals who’ll support you then fight them, and don’t pay too much attention to the small things.Act according to my will, hide this fact and follow my footsteps. Be obedient to me, and the Caliphate is yours. So follow the path of your ancestors, seek revenge, destroy their heritage, as I gave you my secret”.When Abdullah ibn Umar read the letter, he went to Yazid and kissed his forehead, and said: ‘Praise to the Lord, O’ Amir al-Momineen. You have killed the evil one, son of the evil one. By God, my father has not told me anything of what he told your father, nor has he shown me anything. Surely, his ending was good, and returned pleased’.Abdullah then left the palace of Yaizd laughing. When the people saw him, they asked: ‘What did he say to you?’Abdullah said: ‘Nothing but the truth. I wish I took part in what he had done’.Abdullah went back to Medina, and every time he was asked the same question, he replied with the same answer.It was also mentioned that Yazid showed a letter written by Uthman to Mouwiya that had even greater and worse things than what the letter of Umar contained. When Abdullah read Uthman’s letter, he stood up and kissed Yazid’s forehead and said: ‘Praise to the Lord, you killed the evil one, son of the evil one. I shall not see anyone from the family of Muhammad nor his Shia except that I wish evilness upon them’. Yazid instructed him to keep it a secret.Ibn Abbas said: ‘They showcased faith, but hid their disbelief. When they saw they had supporters, they showcased their disbelief’.Bihar al-Anwar, volume 30, page 287
  11. Sheik Hassan Allahyari. Salam. Last week Sheikh Asrar Rashid issued at challenge to the Shia Ulema based in the West to debate him. I hereby accept the challenge. Having previously debated and destroyed a plethora of Bakri titans via TV debates, I'll happily do the same with you. I'm based in the USA so therefore fulfill your requirement that the scholar be from the West. As the debate will need to be via satellite I'm happy for it to be aired live for all to see. We can show it concurrently on my Ahlelbayt TV channel and whatever Bakri channel (using your facebook live or any other means of live streaming) you want to show it on. So Shaykh Asrar, I am here, ready, willing and able. Now all that's left is for us to agree the conditions of the debate on the uprightness of the Sheikhayn (Abu Bakr, Umar, A'isha ) and all other companions who deviated from the path of Allah (swt). I'll look forward to hearing from you in due course. Ahlbaittv@gmail.com https://eng.abtv.org
  12. Did you know that Caliph Umar helped co-author the Quran. Here is prove directly from him: Narrated `Umar (bin Al-Khattab): My Lord agreed with me in three things: -1. I said, "O Allah's Messenger (ﷺ), I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two rak`at of Tawaf of Ka`ba)". (2.125) -2. And as regards the (verse of) the veiling of the women, I said, 'O Allah's Messenger (ﷺ)! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.' So the verse of the veiling of the women was revealed. -3. Once the wives of the Prophet (ﷺ) made a united front against the Prophet (ﷺ) and I said to them, 'It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.' So this verse (the same as I had said) was revealed." (66.5). Sahih al-Bukhari Book 8, Hadith 53 https://sunnah.com/bukhari/8/53 Thank you Caliph Umar for if it wasn't for you our deen wouldn't be complete, our women would be promiscuous and the Prophet's wives would have continued to harass him.
  13. Salaam all, I have been watching the Umar series just to allow free thought and invite open-mindedness and to understand the roots of Islam and shism better. I just had a question: The prophet passed away, not long after the event of ghadeer whereby he proclaimed Imam Ali (a.s) as a successor. Upon the tragic death of the prophet, the "muslims" decided to take control of the ummah (as though it was their responsibility and not Allah's command). They treated Islam as a country, rather than a divine message, allowing to 'elect' leaders themselves, whereas, Islam has always been a religion propagated by DIVINELY CHOSEN individuals, not those chosen by ordinary fallibles. So my question is, how come, upon 'electing' the next successor, not one individual spoke about ghadeer, how can such a vast majority of muslims simply 'forget' about such an important event. I mean, not all of them would have been power hungry, at least someone should have remembered it.. Since so many people had forgotten about such an event, and so quickly, what does that say about ghadeer itself, it happened, for sure, but how would one justify it through this lens? Wassalam
  14. a short video definitely worth watching.... Quran: O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not. 53:2 Your companion [Muhammad] has not strayed, nor has he erred, 53:3 Nor does he speak from [his own] inclination. 53:4 It is not but a revelation revealed,
  15. I have been meaning to post this theory/analysis for a while now but hadn't to-date for fear of creating an unnecessary controversy. Something that all of us need to ask ourselves and someone did ask me is the question, "What happened to the Ummah that within 50 years of the Prophet's demise, his grandson was brutally murdered?" Background: (From the TV Serial about the life of Caliph Umar) During the early days of Islam, the Kuffar of Mecca regularly gathered inside the Kaaba to discuss the issue of the Prophet (saw) and Islam and how to rid Arabia of them. The gathering included a Who's Who of the Kuffar including personalities such as Abu Sufiyan, Mughayrah, Umar bin Al-Khattab and others. Umar was one of the shrewdest members of this Shura Council as his advice was regularly heeded by others. All these personalities actively participated in the persecution of the Muslims as they were staunchly against the new faith. Specifically, Umar's animosity was such that he did not hesitate from beating his slave girl (Labina) until he would tire and then promise her he would continue upon regaining his strength. (Shilbi Nomani - Al-Farooq) The Shura discussed several options including bribing the Prophet, threatening him, negotiating with him, etc. One option that was hinted was sending a spy amongst the Muslims to keep track of their plans. The Conversion: Umar was enraged when he first heard the words of the Quran. One day (around the 6th year of Islam), Umar decided he had had enough of Islam and was going to end the 'fitna' once and for all by killing Muhammad (saw). A normally careful and shrewd individual who was not known for his bravery somehow decided to brandish his sword in public and was walking over furiously to kill the Prophet (saw) when he stumbled upon Numain bin Abdullah who inquired about his matter. The ever careful Umar told Numain openly that he intended to kill Muhammad but Numain told him to get his own house in order since Umar's sister and her husband had also accepted Islam. So Umar went to his sister's house and eavesdropped on them reading some verses of the Quran. He entered their house, accused them of converting to Islam and beat them until they bled. Umar's sister (Fatima) told Umar that no matter what he did to them, they would not leave Islam. BAM!!! These words had such an effect on Umar that he asked his sister to recite some words from the Quran. She did so and he immediately decided to accept Islam by declaring his belief in the Oneness of Allah and the Prophethood of Muhammad. He went over to Arqam's house with sword in his hand and was received by the Prophet and his friends with caution. He told them he had accepted Islam and the Prophet and those around him rejoiced. Conversion to Hijrah: Fairly uneventful in terms of Umar. He was not informed about the migration plans of the Prophet. Migration to the Demise of the Prophet: Badr: First of many battles between the kuffar if Mecca and the Muslims of Medina. There are some accounts that tell us the Meccans were informed of a Muslim army gearing up and so they gathered to go after them. Someone may have alerted them about the army gearing up. Uhud: The Kuffar and Muslims armies met again a year later at Uhud. After initial skirmishes, Ali, Hamza and Abu Dujana rushed into the middle of the enemies ranks and overwhelmed them. Some Muslims started plundering the spoils of war before total victory was gained and the archers proceeded to join in. This gave Khalid Bin Walid an opportunity to attack the Muslims from behind. This created a mayhem in which even the Prophet was injured. At this time, someone raised cry that the Prophet was dead and everyone should retreat or run. There were 3 groups of people. “I) A group ran away to Medina without looking back. II) Some continued to fight thinking it was useless to survive without the Prophet. III) A third group laid down their weapons and shield since there was no point in fighting any longer. Umar belonged to this group.” – Shibli Nomani – Al Farooq. Balazuri in book Ansab Al-Ashraf states, “Omar was one of those who fled from the battle-field of Ohod but God pardoned him.” Towards the conclusion of the battle, a group of Muslims had surrounded the Prophet which included Umar. Khalid bin Walid and Abu Sufyan approached the group and ask, “Is Muhammad in the midst of this group?” The Prophet told everyone to stay quite. Then Abu Sufyan asked if Abu Bakr and Umar were there but received no reply so he concluded aloud, “They must have been killed”. Umar could keep quiet no longer and shouted out by thereby disobeying the Prophet, “We are all alive of enemy of God!” – Shibli Nomani – Al Farooq. Why did Abu Sufiyan ask about Abu Bakr and Umar? More importantly, why did Umar blatantly defy the orders of the Prophet (saw)? Khandaq: A trench was dug around Medina in a defensive battle against the Kuffar of Mecca and Jews from several tribes. The Kuffar army put Medina under siege for about 3 weeks. Then Amr bin Abd Wudd thrusted through the trench somehow. Perhaps someone had not dug a certain portion of the trench wide enough. He threatened the Muslims who praised Amr out of fear rather than fight. Ali leapt to fight Amr and beat him. The tribe of Banu Qurayza had made a peace treaty with the Muslims but broke it under pressure from the Kuffar Army. News of the Qurayzah's supposed renunciation of the pact with Muhammad leaked out, and Umar promptly informed Muhammad. How did Umar know the pact was broken? Fear and anguish gripped Medina. So tense was the situation that, for the first time, the canonical daily prayers were neglected by the Muslim community. Only at night, when the attacks stopped due to darkness, could they resume their regular worship. The Quran addresses this as follows: [Shakir 33:10] When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. [Shakir 33:11] There the believers were tried and they were shaken with severe shaking. [Shakir 33:12] And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive. ….. [Shakir 33:19] Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah. [Shakir 33:20] They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little. Who are the hypocrites in such a small group of Muslims? Who used sharp tongues against the Prophet (happened elsewhere as well)? Who have not believed? Who was constantly created discord amongst the Muslims? Hudaibiya: The Prophet intended to go to Mecca for pilgrimage 6AH. He went without arms but Umar convinced him that they may need arms so the Prophet agreed. The Prophet was informed that the Quraysh were not going to let the Muslims into Mecca so the Prophet wanted to send Umar to negotiate. Umar declined and ‘volunteered’ Uthman instead. It took Uthman a few days longer than expected so the Prophet took an oath of allegiance from his companions that they would fight rather than flee. Umar was not part of the initial oath of allegiance. He was apparently already gearing up for the battle and was informed by his son of the Bait-al-Rizwan. Why would someone not known for military prowess be so eager for a fight? The Quraysh insisted upon their refusal to allow the Muslims to enter this year and the Treaty of Hudaibiya was negotiated. Out of all the Muslims, it was the primary voice of Umar who was vehemently against the treaty and insisted on fighting in order to perform the pilgrimage. Such was his anger that he had this conversation with the Prophet (saw) – Shilbi Nomani – Al Farooq: Umar: “O Prophet of God! Are you not the Messenger of God?” Prophet: “Certainly, I am.” Umar: “Are not our enemies idolatrous polytheists?” Prophet: “Undoubtedly they are” Umar: “Why then should we disgrace our religion?” Prophet: “I am the Messenger of God and I do not act in contravention of His Commandments” Could there be a bigger crime committed than accusing the Prophet of disgracing our religion? Is the tone of Umar very similar to the people Allah address in Surah Azhab 33:11-20? Isn’t Umar smiting the Prophet with his sharp tongue? Is it possible that when Allah revealed Surah Fath, verse 48.6 was intended for the people who disagreed vehemently with the truce? Umar was shrew man so why would he insist on going to war with the Quraysh in Mecca with only 1,400 barely armed men? Did he intended to lead Muslims into a slaughter? Was the annoyance to the Treaty a result of the failure of his plans? Khaibar: Fairly uneventful other than Umar tried unsuccessfully to win the Fort. Victory of Mecca: Uneventful for the most part other than the issue surrounding Abu Sufiyan. Apparently Umar wanted to behead Abu Sufiyan before he could get a word in but Abbas saved Abu Sufiyan from such fate…as the story goes. One way or another, Umar was involved in Abu Sufiyan’s forgiveness. Hunain: In similar fashion to Uhud, the Muslims gained the advantage initially, then lost it due to plundering, left he Prophet and eventually re-organized to win. It is reported that only a few soldiers stayed behind and fought, including Ali bin Abu Talib, the standard bearer, Abbas bin Abd Al-Muttalib, AbdAllah bin Abbas (Abu Fadl Al-Abbas), Usamah, and Abi Sufyan bin Hirith. Divorcing of Wives: Due to some wives, including Umar’s daughter Hafsa, sharing the secrets of the Prophet, he separated from them for 30 days. People even thought they had been divorced. Tabuk: No battle was fought but an important incident took place. Twelve hypocrites, out of whom eight were from amongst Quraysh and the remaining four were the inhabitants of Madina, decided to scare the camel of the Prophet from the top of a defile situated on the route between Madina and Syria and to make him fall into the valley. When he turned back his head he saw in the moonlit night that some mounted persons were pursuing him. To ensure that they might not be identified they had covered their faces and were conversing in very low voices. The Prophet became angry and challenged them and ordered Huzayfah to turn away their camels with his stick. The call of the Prophet frightened them very much and they realized that he had become aware of their plot. They therefore, immediately went back the way they had come and joined other soldiers. Huzayfah says: "I identified them from the marks of their camels and said to the Prophet: "I can tell you who they are so that you may punish them". But the Prophet instructed me in a kind voice not to divulge their secret, because it was possible that they might repent. He also added: "If I punish them the non-Muslims would say that now that Muhammad has achieved power, he has made a victim of his own companions".( Mughazi-i Waqidi, vol. III, pp. 1042 - 1043; Biharul Anwar, vol. XXI, page 247 and Seerah-i Halabi, vol. III, page 162.) Were these the same hypocrites who had been with the Prophet from Uhud onwards? Final Pilgrimage: The final pilgrimage of the Prophet ended at Ghadeer where he announced Ali (as) as his successor. Death of the Prophet: Upon his return from the final pilgrimage, the Prophet fell ill. He named Usama bin Zayad as the head of an army unit and ordered virtually all his companions save the Bani Hashim to join Usama outside Medina. However, very few reported for duty thereby ignoring the Prophet’s command. The illness of the Prophet lasted from 10 – 13 days. Three days before his death (Thursday), the Prophet asked some companions for pen and paper and said that he would write directions for his people which would save them from falling into error. Umar told everyone around that the Prophet was speaking in agony of pain and that the Quran was sufficient. This created a discord among those present. The word used “Hajir” occurs in tradition which signifies hysteria (Shilbi Nomani – Al Farooq). If the insults at Hudaibiya were not enough, now we have someone accusing the Prophet of hysteria. To his credit, Shilbi Numani does try to present excuses for the behavior exhibited by Umar albeit weak excuses. Once the Prophet removed these companions from his midst, there is no proof that they were repentant or returned to the Prophet to apologize. In fact, it would be fair to state that the Prophet died angry with Umar and those that supported him. While I will agree with Shilbi that Umar was not upset at the Prophet’s demise but deem it politic to fake anger/sadness, I disagree with him that this was done for the prevention from hypocrites. More than likely and as evident, this was done to buy time to get his hands on the caliphate as we will soon discover. It is evident from the incidences at Uhud, Khandaq, Hudaibiya, Hunain and during the last days of the Prophet that Umar was very critical of the Prophet (saw) publicly. When the Quran talks about hypocrites and those who smite the Prophet, is Umar included in that list? After the Demise of the Prophet: Saqifah: We determined that Umar was not filled with sorrow at the demise of the Prophet but simply politicked to buy time. Abu Ubaidah ibn al-Jarrah came to Umar and informed him of the gathering of the Ansar at Bani Sa'ida's saqifah to elect a leader. Umar grabbed Abu Bakr and went there with Abu Ubaidah to intervene. Several Sunni sources state that they went their simply to stop the Ansar from selecting their own leader rather than to be elected. Abu Bakr and Abu Ubaidah both deemed Umar suitable for the caliphate but there was great disagreement between the Ansar and them over this issue. Then all of a sudden, Umar just pledged his allegiance to Abu Bakr followed by Abu Ubaidah. The Ansar were divided into 2 camps and rather than let the other camp win, they too swore allegiance to Abu Bakr. Throughout all the narrations about Saqifah, there is not a single mention of the Prophet or his demise or the need for his burial. Is this the action of a lover of Prophet (saw)? Bani Hashim: Imam Ali (as) and the rest of Bani Hashim held out paying allegiance to Abu Bakr. Umar with his cohorts put tremendous pressure on them to swear allegiance to Abu Bakr including standing at the door of Fatima’s house and either threatened or actually set fire to the door causing severe injuries to Fatima (as). Fadak: As part of the punishment for Bani Hashim, the land of Fadak was confiscated from their possession. Hz Fatima (as) and her family laid claim to it in the court of Abu Bakr but it was denied. At times when Abu wanted to return Fadak, Umar convinced him not to do so. Caliphate of Abu Bakr: Almost all decisions during the caliphate of Abu Bakr were taken by Umar. Abu Bakr was nothing more than a token or puppet Caliph with the strings firmly in control of Umar. During the last days of Abu Bakr’s life, he decided to make Umar the next caliph by putting it in writing. Why did Umar not raise the issue of Abu Bakr speaking/writing under hysteria? Caliphate of Umar: Coming back full circle, we started the conversation discussing the Shura of the Kuffar that used to take place in the Kaaba in which Umar and Abu Sufiyan were active participants. They had a great deal of mutual respect for each other. From Umar’s conversion until the Conquest of Mecca, Abu Sufiyan and Umar were sworn enemies based on Umar’s refusal to go into Mecca during Hudaibiya. Between the Conquest of Mecca and the demise of the Prophet, the primary people left from the Shura days were Abu Sufiyan and Umar. Something happened between the Victory of Mecca (630AD) and 634AD to where first Yazid bin Abu Sufiyan was chosen, by Abu Bakr, to be one of the generals in the army to invade Roman-Syria and then subsequently chosen to be the governor of Syria by Umar. Umar had a policy of rotating governors every 2-3 years. However, he did not implement this policy for Syria. He let Yazid bin Abu Sufiyan rule until his death and then immediately turned over the governorship of Syria to Muawiya bin Abu Sufiyan. Yazid and then Muawiya were given full control of Syria, its riches and armies for them to use as they saw fit. There are traditions that state that Abu Sufiyan was upset the news of his son, Yazid’s, death but then rejoiced when he found out Muawiya was given the governorship of Syria. He is even alleged to have said that the reigns of the Caliphate belong to Bani Ummaya now. Umar’s last course of action was to setup a biased shura in which no one but Uthman could have been chosen as the Caliph and thereby fulfilling Abu Sufiyan’s dream of the Ummayad dynasty. Conclusion: Umar’s conversion story is somewhat dubious. Umar’s time with the Prophet is full of doubts and disrespect. There are no accounts of any sahaba being as rude and obnoxious towards the Prophet as Umar. Umar politicked at the demise of the Prophet showing showing no sorrow whatsoever. Umar oppressed the family of the Prophet (saw) Umar rekindled old friendships and showed favoritism towards them. Umar is the primary reason behind the rise of the Bani Ummayya. So was Umar a spy sent by the Kuffar of Mecca to tell them of the Prophet’s (saw) plans and to sow doubts and confusion amongst the Muslims? You be the judge.
  16. Below mentioned some narrations show the love, care and respect Umar a.s had for ahlebait a.s. Same Umar a.s whom twelver shia regard as killer of Sayeda Fatima s.a. From Musannaf ibn abi Shaybah: حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: ثنا الْقَاسِمُ بْنُ مَعْنٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ، أَرَادَ أَنْ يَفْرِضَ لِلنَّاسِ، وَكَانَ رَأْيُهُ خَيْرًا مِنْ رَأْيِهِمْ، فَقَالُوا: ابْدَأْ بِنَفْسِكَ، فَقَالَ: «لَا، فَبَدَأَ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَفَرَضَ لِلْعَبَّاسِ ثُمَّ عَلِيٍّ حَتَّى وَالَى بَيْنَ خَمْسِ قَبَائِلَ حَتَّى انْتَهَى إِلَى بَنِي عَدِيِّ بْنِ كَعْبٍ [Zayd bin al-Hubab told us (Thiqah Imam), al-Qassim bin Ma`n told us (Thiqah Imam Kufi), from Ja`far (al-Sadiq), from his father, that when `Umar wanted to distribute among the people, and he was the best of them in opinion, they said: “Begin with yourself.” So he said: “No, I begin with those closest to the Prophet (saw).” So he distributed to al-`Abbas then to `Ali the Khums and continued to do so for every tribe until he ended with bani `Adi bin Ka`b. حَدَّثَنَا وَكِيعٌ، قَالَ ثنا سُفْيَانُ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وَضَعَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ اسْتَشَارَ النَّاسَ، فَقَالَ: «بِمِنْ أَبْدَأُ؟» قَالَ: ابْدَأْ بِنَفْسِكَ؟ قَالَ: «لَا، وَلَكِنِّي أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَدَأَ بِهِمْ» [Waki` told us (Thiqah Imam), Suffiyan told us (Thiqah Imam), from Ja`far, from his father, that he said: When `Umar was establishing the Diwans, he consulted the people. He asked: “With whom do I begin?” They said: “Begin with yourself?” He said: “No, but I shall begin with those closest to the Prophet (saw).” So he began with them.] حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ، قَالَ: ثنا حِبَّانُ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، أَنَّ عُمَرَ، أُتِيَ مِنْ جَلُولَاءَ بِسَبْعَةِ آلَافِ أَلْفٍ فَفَرَضَ الْعَطَاءَ فَاسْتَشَارَ فِي ذَلِكَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: «ابْدَأْ بِنَفْسِكَ، فَأَنْتَ أَحَقُّ بِذَلِكَ» ، قَالَ: لَا، بَلْ أَبْدَأُ بِالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِمَّنْ شَهِدَ بَدْرًا حَتَّى يَنْتَهِيَ ذَلِكَ إِلَيَّ، قَالَ: فَبَدَأَ فَفَرَضَ لِعَلِيٍّ فِي خَمْسَةِ آلَافٍ، ثُمَّ لِبَنِي هَاشِمٍ مِمَّنْ شَهِدَ بَدْرًا، ثُمَّ لِمَوَالِيهِمْ، ثُمَّ لِحُلَفَائِهِمْ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ حَتَّى يَنْتَهِي ذَلِكَ إِلَيَّ [Muhammad bin `Abdullah al-Asadi told us, Hibban told us, from Mujalid, from al-Sha`bi, that they brought `Umar seven million from Jalula’, so he ordered their distribution and consulted. `Abdul-Rahman bin `Awf said: “Start with yourself, you have the most right.” He replied: “No, I shall begin with those closest to the Prophet (saw), those who witnessed Badr until I end with myself.” So he ordered that `Ali receive five thousand, then to bani Hashim, those of them that witnessed Badr, then to their servants, then allies, and he kept on going until his own turn.] From al-Amwal lil-Qassim bin Salam: قال : وحدثت عن عبد الوهاب بن عبد المجيد الثقفي ، عن جعفر بن محمد ، عن أبيه ، أن عمر ألحق الحسن والحسين بأبيهما ، وفرض لهما في خمسة آلاف وحدثني نعيم بن حماد ، عن عبد العزيز بن محمد ، عن جعفر بن محمد ، عن أبيه ، أن عمر فعل ذلك بالحسن والحسين [He said: And I was told from `Abd Wahb bin `Abdul-Majeed al-Thaqafi, from Ja`far bin Muhammad, from his father, that `Umar followed `Ali by his sons al-Hasan and al-Husayn giving each of them five thousand. And Nu`aym bin Hammad (Imam Saduq) told me, from `Abdul-`Aziz bin Muhammad al-Darawardi (Hasan al-Hadith) from Ja`far bin Muhammad, from his father, that `Umar indeed did so with al-Hasan and al-Husayn.]
  17. Selaamoe Aleikoem In the following video a Sunni Sheikh & hafidh, Sheikh Tariq al Masri exposes Umar Ibn Al Khattab
  18. Sincere Questions for our Shi’a brethren 1. Imamat for Imamiya Ithna Ashari Shi’as is considered as Usul e Deen and in maqam and position it is considered greater than Nabuwwah or atleast equal to Nabuwwah. We would like to ask you that how has this Usul e Deen not stated in Quran al Kerim. Allah Almighty time and again tells us to Believe in Allah and the Ambiyaa in Kutub wa Suhuf e Ambiyaa a.s, in Maa’d in Jannah in Jahannam in Meezan in Malak and many other important matters. But no where in the whole Quran al Kerim are we commanded or told to Believe in Imams or the understanding of “Imamat” is not in line with Quranic dawah. How can an Usul e Deen be established when it finds no mention in the Quran al Kerim? 2. Imam ‘Ali a.s did not consider the rebels of Shaam as Kuffar for they did not believe in the Imamah/Khilafah of Amirul Momineen and also those who did not accept Imamah of Imam al Hasan a.s were not unbelievers. So does a disbelief in any Usul e Deen imply Kufr and if not then please give us your definition of what “Usul e Deen “ is. 3. In Nahjul Balagha we do not find any support for the Shi’a concept of Imamah raher on contrary maters of Imamah wal Khilafah were considered as per consensus of Muhajireen wal Ansaar and at many places Imam ‘Ali himself stated that people have no option but to have an Amir be it good or bad. A sincere study of Nahjul Balagha will prove that the understanding of Imamah which was later developed by Shi’a was not the Manhaj and belief of Salaf e Saliheen and is a later innovation. 4. Is Khilafah of Imam ‘Ali a.s mansoos MinAllah if yes then how can Imam be ready for arbitration to chose a Caliph whereas this mansab is from Allah Almighty and not men. This amal of Imam Ali and also of Imam Hasan a.s proves that Khilafah is not Mansoos MinAllah in the sense the shi’a believe it btu rather as per the agreed upon choice of the best of Muslims of their time and that decision is condiered Mansoos MinAllah. 5. We would like to ask the Shi’a that whether the Promise of Allah Almighty in Surah Nur to give Khilafah and then peace and security to the Muslims , whether this promised has been fulfilled or we wait for time of Imam al Mahdi a.s for this to be fulfilled. In Nahjul Balagha the advises and words of Imam ‘Ali a.s to Hazrat ‘Umar r.a is a shining proof that Imam referred to a promise from Allah in terms of victories of Muslims over Kaiser wal Kisra. And referred to Khalifa as string for the beads. And many others words of wisdom from ‘Amir a.s are shining proof that Salaf e Saliheen understood Khilafat e Rashida r.a as fulfilling this promise of Allah for khilafah to Muslims . 6. Tahrif e Quran: The shi’a state that it is foundational belief of Shi’a Imamiya that there is not a Tahrif of a single Alif or a letter and it is present with us as it was before pure and in original form. Shaykh Saduq, Shaykh Tusi, Sharif Murtaza, Ayatullah Khoei and others are all unianimous on it. We have to give them the credit of trying to educate the Juhalaa among the Shi’a but we ask the Shi’a that do they consider those who believe in Tahrif of Quran al Kerim as Muslims anymore or Kuffar. However it is saddening that the shi’a do not do so as Al-Majlisi, Tabrisi, Qummi and Al-Mufid and others believe in Tahrif e Quran and yet the shia still looka t these scholars as leaders of guidance. Clearly this is a sign of their dishonest and hypocritical stand! Any sane and sincere looker can see through this fallacy and deception. I really believe that because of the stance of Shi’a towards Quran al Kerim they have produced very very scarce and few Huffaz and even they cannot meet the caliber of the Huffaz from Ahle Sunnah Wal Jamaah. The urge and great love for Tilawah and organizing the study of Quran al kerim and to do Hifz is found in Ahle Sunnah and not in shi’a and the reason is centuries of their Aqaaed of Tahrif e Quran and doubts over its being in original form and also in their notion that it is not present in the Tartib ‘Ali a.s had compiled. But now in Iran a lot of people are arising from this deception the late Ayatullah Tabatabai felt this big gap and hence produced a Tafsir known as Tafsir al Mizan. 7. Sahaba: In Quran al kerim, Nahjul Balagha, Sahifah e Sjaadiya if we look at the understanding of Sahaba then only way of Ahle Sunnah wal Jamaah is in line with Quran al Kerim and Nahjul Balagha and Sahifah e Imam Ali bin al Hussain. The fact that their praise in mentioned in Quran al Kerim and authentic ahadith is enough a proof for the Fazilat e Sahaba e Kiraam. The Shi’a never attack the companions of Imams and it seems from their ways that they honor ‘Ali a.s more than Rasoolallah saws as they do not realise the branches are not like the root. And the Adab and love of Rasoolallah Saws would have demanded from them to keep their tongues shut in matters of Sahaba e Kiraam and realized that they had believed and occumpanied Nabi e Akhiruzamaan saws and fought for Islam and laid their lives and wealth for the cause of Islam and spread the Word of Tawhid across the world. This is the reason that we find less love for Quran al Kerim, Implementing Sunnah and Jihad in the Shi’a as Sahaba e Kiraam are the real Pioneers in them and this Deen spread through them. This is why very few books on Seerah and few Naat khaawn were found among the Shi’a. This is why their hearts do not Brim with Zikr e Mustafa (Saws) like you find with Ahle Sunnah. Their support of Yahud wal Nasara and despising Jihad and how Allah Almighty has always strengthened Borders of Islam through followers of Sahaba e Kiraam and Ahle Sunnah wal Jamaah is another shining proof of the Shia being on misguidance. We will only focus on Usul. I fail to understand how can the reports of Holy Prophet Saws be relied upon unless we do not remove the shi’a way of thinking. In terms of Ilm e Rijaal and science of Hadith Shi’a cannot match the hardwork and knowledge base of Ahle Sunnah wal Jamaah. The foundation of Shia thought process is very weak but that of Ahle Sunnah is like steel so on what should one base his/her Aqaaed. Taqqiyah, Rajat and Badaa all these aqaaed are indeed not in line with understanding of the Quran al Kerim by the Salaf e Saliheen and hence are later innovations of the Shi’a. We seek sincere answers of the Shi’a to these questions of ours and ask them that is not their line of thinking actually trying to paint a very negative picture of First Muslims and What hope does his generation or many others have in a revolution and change and Tazkiyaa wa Tasfiyaa if he Greatest of all Teachers Nabi e Akhiruzamaan Saws could not bring such a change only handful of Muslims remained true to their belief and then their belief of Imamat and Taqqiyah . I believe these are genuine questions every shia should ponder over and Allah has power over all things and He alone is Al-Hadi
  19. Assalam O Alaikum all shia brothers/sisters. This post is dedicated to @Tawheed313 @skamran110 @BornShia @shiaman14 @yam_110 Lets forget about the reason why Imams had named their children as Abu Bakr, Umar and Uthman. Whatever may be the reason behind this, its not important. Because its an established fact that Imams actually did that. The most important thing is that being the true lover and follower of Ahlebait you should also name your children as Abu Bakr, umar and Uthman. And I think there is no any big deal in it for a true lover of Ahlebait. Instead of feeling any embarrasment, You should proudly tell your relatives and friends that I have given my son such name out of my love for Ahlebait, as if Ahlebait can give their children these names (Abu Bakr, Umar, Uthman & other) then why can't we shias, being their followers. Trust me this will increase your love for Ahlebait more. On the other hand followers of Ahlul Sunnah following the footsteps of Ahlebait not only are giving their children names like Muhammad, Ali, Fatima, Hassan, Hussain, Abbas, Ammar, Abu zar, Miqdad, Salman, but also they name their children as Abu Bakr, Umar, uthman, as well as Ayesha, Hafsa, Talha, Zubair, Anas, Khalid etc. ALHAMDULILLAH. Ahlul Sunnah is far ahead of you in this regard. Not only, We have accepted the fact but also applied to ourselves. WATCH THESE VIDEOS and refresh your knowledge and Imaan. Follow Ahlebait practically and name your children as they did.
  20. Assalam o Alaikum, KHILAFAT OR IMAMAT Mansoos minallah or by shoora (First century shias VS Today's shias) GHADIR E KHUM IS NOT ABOUT KHILAFAT Incident of Saqifa itself is a big evidence about the fact that Ghadir e Khum is not about khilafat. As all the ansar (Helpers) were gathered there and were thinking about who will be the caliph after Rasoolullah and they were also of the opinion that caliph should be from us (Ansar). Forget about Immigrants, even Helpers were unaware about any text (nass) or that Prophet had announced caliphate for Imam Ali at Ghadir. On the other hand we see that those ansar were both praised by Allah and His Prophet Muhammad (S.A.W). And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. Surah Tauba verse 100. It is narrated on the authority of Anas that the Apostle (may peace and blessings be upon him) said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance. Ref: Sahih Muslim 74 It is narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah observed: The person who believes in Allah and the Last Day never nurses a grudge against the Ansar. Sahih Muslim 77 Therefore, the companions did not understand from the Hadith of Ghadir or any other Hadith, the meaning of specific text or appointment to the Caliphate. Due to this, they chose the Shura way as a mode of choosing a leader. They then gave their oaths of allegiance to Abu Bakr as Khalifah after the Prophet (peace be upon him), which clearly shows that no clear meaning of Khilafah was deduced from the reported texts for Imam Ali or the non-existence of such text at that time. Shura (consultation) was the constitutional system that Imam Amir Muminin Ali bin Abi Talib abided by; and that he had no knowledge of vertical hereditary leadership of the Ahl al-Bayt, is his participation in the Shura process after the death of Caliph Umar bin Khattab, and his arguments before the members of the Shura on his virtues and his role in the service of Islam; so also the fact that he did not point to the issue of the text or his appointment as Khalifah after the Prophet. If the Hadith of Ghadir has any of this import, the Imam would have refered to it, and he would have won the day with what is greater and stronger than mentioning his virtues. BELIEF OF IMAM ALI CONCERNING KHILAFAT Imam Ali believed in the system of consultation and it’s being first and foremost the right of the Immigrants and the Helpers (Muhajirin and Ansar). Due to this he refused to accede to the call of rebels-after the murder of Caliph Uthman, who invited him to assume power, and he said to them “This is not of your powers, this is for the Muhajirin and Ansar, anyone they chose as a leader will be a leader”. When the Immigrants and the Helpers came to him and said, “Stretch your hand, we would give you our oath of allegiance”, he withdrew from them. They repeated as the first, and he also withdrew again, and they repeated that for the third time then he said “Leave me and look for another person and know that, if I responded to you, I will do with you what I know…. and if you leave me alone, I am just like one of you, I would be the most obedient and loyal to anyone you choose to conduct your affairs for me to be a vizier is better for you than to be a leader” He walked to Talhah and Zubair and put it across to them and said:” If anyone of you wishes , I will give him my oath of allegiance” They both said “ No … the people accept you more (than any other man). At the end he said to them “If you insist, my oath of allegiance “bayah” must not be secret, and it will not be taken till after the acceptance of the (general) Muslim populace, so I will go out to the Masjid (mosque) anyone who wishes to give his oath of allegiance to me let him do it”. Ref: Tabari, vol. 3 p. 450 Therefore, if the theory of a “text” and appointment is established and well- known to the Muslims, it would not be permissible for Imam (Ali) to reject the revolters, and then wait for the word of the Immigrants and Helpers (Muhajirin & Ansar), as it will also not be permissible for him to say “ to be a vizier is better for you than to be a leader”. It will also not be right for him to put the leadership (Khilafah) before Talhah and Al-Zubair, and he will not need to wait for the oath of allegiance from the general Muslims. The belief of Imam Ali in Shura (Consultation) as a constitution for the Muslims, became very clear in the process of the Caliphate of Imam Hassan when the Muslims came to him after the strike of Abdul Rahman bin Muljim on him, and requested him to appoint his son Hassan after him (as the leader), for he said “No, we did go to the Prophet of Allah and said,” Appoint (for us a leader), and he said” No, I fear that you will be divided on his affairs, as Harun, but if Allah finds any good in your hearts, he will choose for you’ They requested him to point to someone, but he did not . They then said to him,” If we lost you, we will not lose giving our oath of allegiance to Hassan. He said, “I do not command, nor prevent you, you can discern better”. Ref: Murtada: Al-Shafi, vol. 3 p. 295, Tathbit Dala'il al-Nubuwwah, vol.1 p. 212 Imam Ali the leader of the faithful has given his will to Imam Hassan and his other children, but he never mention the issue of leadership and the Caliphate, His will was spiritual, ethical and personal. Ref: Mufid: Al-Irshad, p. 187 That will is as follows: “This is what Ali bin Abi Talib has willed. He willed (enjoined) that he bears witness that there is no god (deity) except Allah Alone, He has no partner with Him, and bears witness that Muhammad is His servant and Messenger, He sent him with guidance and the religion of truth, that He makes it prevail over all religion, even though the pagans (polytheists) may detest (it). That “… Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Lord of the worlds … with this am I commanded, and I am of the Muslims”. Then I enjoin you O Hassan and my entire children and family and to whomever my book reaches, that you should fear Allah, your Lord. “ So die not except as Muslims “And hold fast, all together by the Rope of which Allah (stretches out for you) and be not divided among yourselves.” I heard the Prophet of Allah (peace be upon him) saying “ keeping Straight (making peace in) the relations between you is better that too much fasting and prayer (in which the relations are severed), the guilt that wipes away religion is the severing of relations. There is no power except with Allah. Maintain your next of kin and make good your relations with them, so that accountability will be light on you. (Fear) Allah in the affairs of the orphans, you should not leave them without food (even for alternate days) they should not be neglected in your presence. (Fear) Allah, in the affairs of your neighbors, they are the will of the Messenger of Allah, for he kept on enjoining us (to do good to them) to the extent that we thought he would apportion to them a share of the inheritance. (Fear) Allah in the commandments of the Quran, so that no other people will act upon it before you. (Fear) Allah in the affairs of the House of your Lord, it should not be disserted as long as you live, for if it became disserted you will not be aware of each other. (Fear) Allah in the affairs of Ramadan, for fasting it is a shield for you from the fire. (Fear) Allah as regards Jihad for the sake of Allah with your hands, wealth and tongues. (Fear) Allah in the payment of Zakat for it extinguishes the anger of the Lord. (Fear) Allah in the covenant of your Prophet, he should not be wronged in your midst. (Fear) Allah in what your right hands possess (servants and maids). Beware not to fear any blame in implementing Allah’s commandments. It is enough for you (to remember) “ Speak good to people” as Allah has commanded you. Do not abandon ‘enjoining good and forbidding evil (Al-Amr bi al-Maruf Wa al-Nahy an al-Munkar)’, lest the worst of you be made rulers over you, and the best of you will pray, and their prayers will not be accepted. I advise you my children with maintaining your relations and generosity. I exhort you against cutting your relations, competing in amassing wealth and division. “Help you one another in virtue and piety; but do not help one another in sin and transgression. And fear Allah-Verily, Allah is severe in punishment.” May Allah protect you, members of the Household (of the Prophet (peace be upon him), May he preserve the (message) of your Prophet in you. I bid you farewell. My greetings of peace, mercy and blessings of Allah be upon you”. Ref: (1) al-Kafi, volume 7, page 49, graded “SAHIH” by al-Majlisi in Mir’at al-`Uqoul 23/83 (2) Hafidh Abu Bakr bin Abi al-Dunya: Maqtal al-Imam Amir al-Muminin, pp. 41-42 (ed. Mustapha Murtada al-Qazwini, published- Markaz Al- Dirasat wa al- Buhuth al-Ilmiyya, Beirut.) IMAM HASSAN AND KHILAFAT If the Caliphate has been by means of a text (nass) from Allah, and appointment from the Prophet (peace be upon him), as the theory of Imamate is saying, it will not be permissible for Imam Hassan to stop down from power, in favor of anyone, under any circumstances. It will not be permissible for him after that to pay allegiance to Mu’awiyah, and to order his companions and followers to pay allegiance to him. But Imam Hassan did not do any of these things; he behaved in a way that reveals his sticking to the right of the Muslims in choosing their Khalifah through the principle of Shura. Ref: Majlisi: Bihar al-Anwar, vol. 44 p. 65 chapter on How to reconcile the History of Imam Hassan Mujtabah and the Great Trial (Fitnah), vol. 2, p. 183. IMAM HUSSAIN AND KHILAFAT Imam Hussain remained loyal to his oath of allegiance to Mu’awiyah till the last day of the latter, and he refused an offer from the Shiites of Kufah to revolt against Mu’awiyah after the death of Imam Hassan. He mentioned that there was a covenant between him and Mu’awiyah, which would not be breached. He did not call the people to himself till after the death of Mu’awiyah, who breached the agreement of reconciliation, and handed over power to his son, Yazid as the Khalifah after him, Imam Hussain refused to give his oath of allegiance to him, and insisted on going to Iraq, which led to his martyrdom at Karbala in the year 61 A.H. Ref: Mufid: Al-Irshad. P. 199 The concept of Imam according to Imam Hussain is not other than, (the leader who judges by the Book (Quran), who establishes justice, who practices the religion of truth, and who puts all his services for the sake of Allah). He was not presenting any new theory on the Infallible Imam appointed from Allah; He was not also demanding the Caliphate as a personal right for him, because of being the son of Imam Ali, or being appointed by Allah. Because of these, he did not think of transferring the Imamate to any of his children, he did not give a will to his only son who remained alive Ali Zayn al- Abidin”. He only enjoined his sister Zaynab or his daughter, Fatimahh, and his will was a ordinary one, related to his personal affairs, and did not at all talk on the topic of Imamate and Caliphate. Ref: Saduq Ali bin Babawaih: Al-Imamah wa al-Tabsirah Min al-Hayrah, p. 198 Al-Saffar: Basair al-Darajat, p. 148 and 198 IMAM ALI ZAINUL ABIDIEEN AND KHILAFAT He refused to lead the Shiites, who were demanding revenge on the murder of his father Imam Hussain, who were getting ready for a revolt, nor did he claim the Imamate, or fight for it, as Sheikh Saduq has said, “he withdrew from the people and did not meet anyone, and on one meets him, except his closest companions. He devoted himself to the worship of Allah; only little knowledge has come from him. Ref: Saduq: Ikmal al-Din, p. 91 The Imams from Ahl al-Bayt (Household of the Prophet) believed in the right of the Muslim Ummah to choose their leaders. Just as they also believed in the necessity of exercising consultation (Shura), and in condemnation of coming to power by force. It is likely that we find in the Hadith that is reported by Saduq in (Uyun Akhar al-Rida) from Imam Rida from his father Kadhim, from his father, Ja'far Sadiq, from his father Muhammad Baqir from his grandfather, the Messenger of Allah, where he says, “ Anyone who comes to you, with the intention of dividing the community, and snatching from the Ummah its right, and wants to become leader without consultation, kill him, Allah Almighty has permitted that’. Ref: Masudi: Muruj al-Dhahab, vol. 2 p. 62 The best expression of the faith of the Imams of Ahl al-Bait in consultation (Shura) and their abiding by it. If they were calling people to follow and obey them, they were only doing that, because of their belief in being superior and more deserving of leadership (Khilafah) than the “Caliphs” who were not judging by the Quran, and were not establishing justice or truly practicing the religion. FIRST CENTURY SHIA AND KHILAFAT They believed: “Ali was the most deserving of men after the Messenger of Allah (peace be upon him), due to his virtues’ and his pioneering (roles in Islam) and his knowledge. He was the best of all men after the prophet (peace be upon him) the bravest, the most generous, the most ascetic of them. But they legalized despite that, the leadership of Abu Bakr and Umar and considered them, as qualified for that honorable position. They mentioned that Ali submitted the affairs to them, accepted that and voluntarily gave his oath of allegiance to them, without being coerced into that, he left his right to them, so we also accept what the Muslims have accepted of him, and whom he gave his allegiance to. Anything other than this is not permissible for us, and nothing will suffice anyone of us other than this. So the leadership of Abu Bakr has becomes right and acceptance because of Ali’s acceptance of it.” Ref: Nukhbati: Firaq al-Shiah p. 21 Ashari: Al-Maqalat wa al-Firaq. P. 18 Another sect of the Shiites meanwhile said “Ali is the best of men, due to his close relationship to the Messenger of Allah, and his pioneering roles and his knowledge. But it was legal for people to choose other than him as their leader, if the leader that will be chosen is qualified, whether he likes it or dislikes it. The leadership of a leader appointed on them, with their acceptance, is right, guidance and obedience of Allah Almighty. His obedience is a compulsory duty (imposed) by Allah.’ Another faction of them said;” The Imamate (leadership) of Ali was established at the time he called people (to accept him as Imam) and when he revealed his affair.” Ref: Nukhbati: Firaq al-Shiah p. 54 It has been said to Hassan bin Hassan bin Ali, who was the eldest of the Talibites in his time, and was the one to whom his father gave his will, and the custodian of the trust of his grandfather, “Didn’t the Messenger of Allah say, “Any one to whom I am master Ali is to him also a master”? He replied, “Yes, but by Allah, the Messenger of Allah did not mean Imamate and power, if he willed that he would have been explicit on it…” Ref: Ibn Asakir: Al-Tahdihib, vol. 4 p. 162 His son, Abdullah, used to say “We do not have in this affair, what others do not have, and the none of the household of the Prophet is Imam whose obedience is made compulsory by Allah’. He used to dispute the statement that the Imamate of Amir al- Muminin (Ali) was from Allah. Ref: Al- Saffar: Basair al-Darajat, p. 153 and 156. This means that the theory of a text (appointing the Imam) and the hereditary leadership among the members of the Prophets household only has no existence in the first generation Shiites. Thus, their view of the two great companions, Abu Bakr and Umar, was positive, as they did not consider them as usurpers of the caliphate, left by the Messenger of Allah (peace be upon him) as a matter to be resolved by consultation (Shura) among the Muslims. And that he did not appoint anyone specifically by means of a text or injunction. __________________________________________________________________________________ Allah SAYS IN THE QURAN… Say: “Have you any knowledge (Proof) that you can produce before us? Verily, you follow nothing but guess, and you do nothing but lie”. Surah Al-An’am: 148 “But they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the Truth” Surah Al-Najm: 28. __________________________________________________________________________________ إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ
  21. First of all i just want to explain my background so there is no confusion about why i asked this question. I am a revert to Islam who, before accepting Islam, knew nothing about Shia/Sunni. I am a Sunni in practice and a Shia in allegiance but i still refrain from calling myself sunni/shia/sufi/etc..because RasulAllah was only a Muslim. Secondly, I am asking this question to bring to light that if Ali let his daughter, Umm Kulthum, marry Umar ibn al Khattab wouldn't that mean there were no problems between the two men?
  22. Narrated Zaid bin Thabit: Allah's Messenger (ﷺ) made a small room (with a palm leaf mat). Allah's Messenger (ﷺ) came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Messenger (ﷺ) delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer." Sahih al-Bukhari Book 78, Hadith 140 http://sunnah.com/bukhari/78/140 Narrated Zaid bin Thabit: The Prophet (ﷺ) took a room made of date palm leaves mats in the mosque. Allah's Messenger (ﷺ) prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet (ﷺ) then said, "You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer." (See Hadith No. 229,Vol. 3) (See Hadith No. 134, Vol. 8) Sahih al-Bukhari Book 96, Hadith 21 http://sunnah.com/bukhari/96/21 So the question is, whose sunnah is being followed when tarawih is prayed in congregation at mosques?
  23. what reaility behind the Marriage of the second Khalifah to Umm kulthum Imam Ali's (as) daughter?
  24. As Salaamu Alaikum. I found this alleged secret letter from Umar to Muawiyyah. You may already know about it. If it is true then it will be an amazing revelation. It is in Urdu. Will you or someone you know translate it for me, as accurately as you can, from Urdu to English and post mail or email it back to me? I realize that this is not a high priority project and I know you are extremely busy. Therefore, if you know of someone who has the time and interest I would appreciate it if you could invite him to assume the task of translation. If you can provide me with the same letter in the original Arabic that would be helpful as well. I definitely would like to keep it for my own research and study and not publicize it due to its sensitive content. Let me know what you think. email: mujahidein@yahoo.com file:///C:/Documents%20and%20Settings/Ahmad/My%20Documents/Downloads/umars%20letter%20to%20mavia%20(3).pdf umars letter to mavia.pdf .
  • Recently Browsing   0 members

    • No registered users viewing this page.
  • Create New...