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  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. Salaam and Ramadan Kareem, Please read my detailed analysis in the link below, on the topic of Abu Bakr in the cave, as addressed by the Quran in 9:40. https://myunderstandingofislam.blogspot.com/2021/04/quran-940-abu-bakr-in-cave.html Inshallah this will be a lively and fruitful discussion. Best wishes, Ahmed.
  5. So Abu Bakr went upto Hassan and Imam Husayn (ASWS) and they where children rather they were playing (Abu Bakr was a bit older But still played alongside) then Al Hasnain (ASWS) you are our slave so do as we say (or something like that God forgive me if i'm wrong) so like just how kids play kings and other stuff today too). So then Abu Bakr went home to his father and told him what they (ASWS) said then his father said "This is great news please just get them to write down this statement for they are the kings, leaders of heaven" so he went and got it written down so HIS father was overjoyed um.. yh that's it Q. PLEASE give the reason you think he said this I have my opinion already comment your reasons (opinions)
  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. The first to enter Islam was NOT Abu Bakr, But it was Imam Ali ibn abi Talib [AS] اخبرنا احمد بن جعفر القطيعي , ثنا عبد الله بن احمد بن حنبل-- قال; ان اول من اسلم مع رسول الله علي بن ابي طالب. Ahmad bin Ja'far Al-Qateani gave us news, Narrated AbdAllah bin Ahmed bin Hanbal -- [A longer Sanad] He said: Indeed, The first of those who entered Islam with Rasul Allah [The Messenger of Allah] was Ali bin Abi Talib. Al-Mustadarak 4223 In conclusion, According to Sunni sources - Imam Ali was the first to enter Islam, and not Abu Bakr.
  8. 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?
  9. 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.
  10. I'm a sunni I want to know 1 aya that says imam Ali is imam in the quran. I don't want to hear the ruku argument cuz abu bakr also gave zakat in Ruku.
  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. 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
  13. 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,
  14. 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
  15. 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.
  16. I know the widespread belief of 12'er Shias regarding Abu Bakr (R.A) Umar (R.A). I am curious where Zaydis stand on this.
  17. How can one prove that the caliph after rasullulah was divinely appointed [i.e the sucessor of Rasullulah (SAW) was divinely chosen]
  18. As-Salamu 'Alaikum, I was doing a research on khums in Sunni fiqh. At a point, I wanted to find out how and when Abu Bakr and 'Umar paid Imam 'Ali, Umm Abiha Fatimah, Imam al-Hasan and Imam al-Husayn, 'alaihim as-salam, their shares of khums, in line with the Qur'an: واعلموا أنما غنمتم من شيء فأن لله خمسه وللرسول ولذي القربى واليتامى والمساكين وابن السبيل إن كنتم آمنتم بالله وما أنزلنا على عبدنا يوم الفرقان يوم التقى الجمعان والله على كل شيء قدير And know that whatever of war-booty that you may gain, verily one-fifth (1/5th) of it is assigned to Allah, and to the Messenger, and to the near relatives (of the Messenger, Muhammad (SAW)), (and also) the orphans, Al-Masakin (the poor) and the wayfarer, if you have believed in Allah and in that which We sent down to Our slave (Muhammad SAW) on the Day of criterion (between right and wrong), the Day when the two forces met (the battle of Badr) - And Allah is Able to do all things. (Qur'an 8:41; Muhsin Khan transl.) Both Abu Bakr and 'Umar waged wars and captured war booties. 'Umar, in particular, was very successful in the war affairs. Therefore, they both had no excuse not to pay the aforementioned members of the pure Ahl al-Bayt their shares of khums. Unfortunately, I was unable to locate any reliable Sunni report which show that either Abu Bakr or 'Umar paid them their shares of khums. This is why I am requesting the help of especially Sunni brothers here, to help find the needed reports. Otherwise, non-payment of khums is a sign of disbelief. I wouldn't want to draw a quick conclusion, without getting helping hands into the search. I am sure the Sunni (or perhaps Shi'i) brothers here will be able to find the reports I need. Shukran.
  19. (salam) (bismillah) One of our brothers from the HCY forum ([url Edited]) has complied a number of refutations of the RevisitingTheSalaf group (99% refuted apparently) and has asked for the link to this website to be distributed to Shi'a websites and circles for reading. www.twelvershia.net Enjoy. (salam)
  20. Salam Aleikum to you all! In this post i want to know why "a part" of the shiites hate the sahaba's of the prophet (saws). I know that the shiites think that a big part of the sahabs were disbelief or deviants, which offcause is not the truth.. Why does you talk bad about the wife of the prophet, Aisha (ra) ?? Do you really think, that the prophet (saws) would be happy about your behavour? Do you think Allah (SWT) is pleased with your cursing over the sahaba's? Do you think your a better muslim than the people closes to the prophet (saws)? How would you stand in front of Allah (SWT) at the judgments day and say that your not acknowledges the people that he has protected and blessed? Wa Salam
  21. The Conclusion Read here: http://www.revisitingthesalaf.org/2014/07/the-oppression-of-sayeda-faatima-sa_2.html
  22. The famous sermon of Imam Ali (as) , known as Shaqshaqiyya, has raised questions about the authenticity of Nahjul Balagha among the Ahlul Sunnah, but I would like to prove that it was recorded by many well know Sunni scholars in their books long before the compiler of Nahjul Balagha was born. The sermon was reported by ibn Abbas who was present, in the following books (sunni books only):, Majma' al amthaal by al Maydani v1 page 369, Ibn al Athir in al Nihayah v2 page 294, Lisaan al arab by ibn Mandhoor, al Qamus by al Fairuzabadi v3 page 251, and many more.. Here is what Imam Ali (as) said once he had the chance to speak the truth. His famous speech: Beware! By Allah! the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it. Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was p.ricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself. (Then he quoted al-A`sha’s verse): My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Hayyan. It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation. Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group and regarded me to be one of them. But, Heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth5 like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate. At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like a herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying: That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83). Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat. (It is said that when Amir al-mu’minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu’minin began looking at it, when Ibn `Abbas said, “O’ Amir al-mu’minin, I wish you resumed your Sermon from where you broke it.” Thereupon he replied, “O’ Ibn `Abbas it was like the foam of a Camel which gushed out but subsided.” Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu’minin could not finish it as he wished to.) The truth about what happened after the death of our Prophet (pbuh) is there brothers and sisters.
  23. According to the Ahlul Sunnah, these will all be in Janah: 1)Imam Ali (as) , 2)Abu Bakr, 3)Umar, 4)Uthman, 5)Talhah, 6) Zubair. I know there's more but I just want to focus on these. Ok, so... The second and third cause the death of the first's wife. Also, the fourth and fifth tried to kill the first. Oh, I almost forgot, the second, third and fourth on that list stole the Khilafah from the first... but, all of them will be together in Janah. Could anyone from Ahlul Sunnah explain this?! And if any Shi'a would like to add to this they would be very welcome. ws
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