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Found 8 results

  1. If we compare 48:2 with 33:33 then do it not also prove infalliability for all those who are addressed there? Both verses are similar where Allah swt is intending or desiring something with perfection. [Malik 48:2] So that Allah may forgive your past as well as your future sins, and may perfect His blessings upon you, and keep you on the Right Way. لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا [Malik 33:33] (part of verse) O people of the household of Rasool, Allah only intends to remove uncleanliness from you and to purify you completely. إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
  2. Twelver shias often claim that they love the sahabah/companions of prophet saww. And we dont regard majority of them as unbelievers or apostates. Then why there is no any dedicated forum on ShiaChat where people can show their love and respect for sahabah.
  3. Animosity in the hearts of the people Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informed بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت:یا رسول اللّٰہ !ماأحسنھا من حدیقۃ !فقال: انّ لک فی الجنۃ أحسن منھا.ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ !قال: انّ لک فی الجنۃ أحسن منھا.حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول :لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی،ثم أجھش باکیاً.قلت: یا رسول اللّٰہ !ما یبکیک؟قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی.قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟قال: فی سلامۃ من دینک“One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’ When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’ Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’ I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’ Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’ This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi[1] and Bazzaar and in Mustadrak[2] with the same chain of narrators. Haakim and Zahabi[3] both consider this tradition to be correct. Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak. Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher. On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct. However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’ Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics. VISIT SERATONLINE.COM Who was responsible for misguiding the people after Holy Prophet (s.a.w.a.)? Another fact that is evident is it was the Quraysh who were responsible for the deviation and destruction of the people after the Holy Prophet’s (s.a.w.a.) demise. In one tradition Abu Huraira relates: Holy Prophet (s.a.w.a.) informed: یھلک امتی ھٰذا الحی من قریش‘Some people from the Quraysh are dragging my nation towards destruction.’ People asked, ‘What should we do at that time?’ Holy Prophet (s.a.w.a.): لوان الناس اعتزلوھم‘The people should distance themselves from them (the corrupt ones from the Quraysh).’ In another tradition Abu Huraira says, I have heard from the truthful Prophet (s.a.w.a.), ھلاک امتی علیٰ یدی غلمۃ من قریش‘The destruction of my nation will be at the hands of those from the Quraysh with lust for power.’ The people asked, ‘Is Marwan among them?’ Abu Huraira declares, ‘If I want I can name each one of them and I can even inform you of their tribes.’ Both these traditions are considered correct.[4] The Enmity of the Quraysh and Bani Umayyah toward Holy Prophet (s.a.w.a.) and his progeny In the preceding pages we have recorded traditions wherein the Holy Prophet (s.a.w.a.) had exposed the treachery and animosity of the people. Now we shall examine some narrations about the enmity of the Quraysh with special reference to Bani Umayyah. Some of these people bore enmity from the time of the Holy Prophet (s.a.w.a.), which was evident. However, since they could not settle scores with the Holy Prophet (s.a.w.a.) they rose against the Ahle Bait (s.a.) in order to get back at Holy Prophet (s.a.w.a.). Ameerul Momineen (a.s.) relates, اللّٰھمّ انی أستعدیک علیٰ قریش، فانھم أضمروالرسولک ضروباً من الشر والغدر، فعجزوا عنھا، و حُلت بینھم و بینھا، فکانت الوجبۃ بی والدائرۃ علیّ. اللّٰھمّ احفظ حسناً وحسیناً، ولا تمکّن فجرۃ قریش منھما ما دمت حیاً، فاذا توفّیتنی فانت الرقیب علیھم وانت علیٰ کل شيء شہید ‘O Allah, I seek help from You against the Quraysh. They concealed their hatred and animosity towards the Holy Prophet (s.a.w.a.) because they could not reveal it. O Allah You protected him (s.a.w.a.) from them. Now they are targeting me with their hatred. O Allah, protect Hasan and Husain till the time I am alive. Do not allow the transgressors of the Quraysh to dominate them. And after I depart from the world then You alone are a Custodian. And You are a Witness over everything.’[5] Note how Ameerul Momineen (a.s.) describes the hatred and animosity in the hearts of the Quraysh. Until the Holy Prophet (s.a.w.a.) was alive Allah did not allow them to expressly show their animosity. However once the Holy Prophet (s.a.w.a.) passed away Ameerul Momineen (s.a.) had to bear the brunt of their hostility. Likewise, it is evident from Ameerul Momineen’s (a.s.) statement that the Quraysh would target Hasan (a.s.) and Husain (a.s.) with their hatred for the Holy Prophet (s.a.w.a.) and would finally kill them. In another sermon Ameerul Momineen Ali Ibn Abi Taalib (a.s.) declares, وقال قائل انک یابن ابی طالب !علیٰ ھٰذا الامر لحریص. فقلت: بل انتم. واللہ. أحرص و أبعد، و أنا اخص و أقرب و انما طلبت حقاً لی و انتم تحولون بینی و بینہ، و تضربون وجھی دونہ، فلما قرّعتہ بالحجۃ فی الملأ الحاضرین ھبّ کانہ بہت لا یدری ما یجیبنی بہ.One person told me, ‘O son of Abu Talib you are greedy for leadership.’[6] I replied, ‘By Allah, you people are greedier for leadership while you have nothing to do with it. On the other hand I am more deserving of it and I am (only) demanding my right. You are obstructing my path and preventing me from acquiring leadership.’ ‘When I convinced him with firm arguments and proofs in the midst of the people, he realised he was wrong and was so stunned that he could not respond.’ ‘O Allah, I seek help from You against the Quraysh and their helpers. Surely they have severed relations with me. They have belittled my high status and they have gathered to contend with me regarding the matter that was exclusively for me.’ Then the people said, ‘sometime you should demand your right and sometime you should abandon them.’ Ameerul Momineen Ali Ibn Abi Taalib (a.s.) wrote a letter to his brother Aqeel.. فدع عنک قریشاً و ترکاضھم فی الضلال، و تجوالھم فی الشقاق، وجما حھم فی التیہ، فانھم قد اجمعوا علیٰ حربی اجماعھم علیٰ حرب رسول اللہ ﷺ قبلی، فجزت قریشاً عنی الجوازی، فقد قطعوا رحمی وسلبونی سلطان ابن أُمّی‘Leave the discussion about Quraysh and their deviation and their dissent and their stubbornness as these people have already decided to fight me like they had decided to fight the Prophet of Allah (s.a.w.a.). Now only Allah will punish the Quraysh for severing relations with me and usurping the leadership of my cousin (Holy Prophet (s.a.w.a.)) from me.’[7] Ibne Adi in his book Al-Kaamil narrates: Once Abu Sufyan said, ‘the example of Muhammed (s.a.w.a.) in the Bani Hashim is like the example of a flower with sweet fragrance in the midst of foul odour.[8] Someone informed the Holy Prophet (s.a.w.a.) about Abu Sufyan’s statement. On hearing this, the Holy Prophet (s.a.w.a.) rose while his face showed signs of anger. (He said) مابال اقوام تبلغنی عن اقوام …‘What kind of senseless talks am I hearing from the people?’[9] Ibne Adi in Al-Kaamil has clearly mentioned Abu Sufyan’s name while recording this narration. In some other books the same statement has been documented but instead of Abu Sufyan it is attributed to an anonymous person. For example refer to Majma al-Zawaaed.[10] In another tradition Abdul Muttalib Ibn Rab’ee Ibn Harith Ibn Abdul Muttalib narrates, ‘Some of the Ansaar approached the Holy Prophet (s.a.w.a.) and said: We are hearing senseless talks from people related to your tribe to the extent that one person said – Muhammed (s.a.w.a.) is like a date tree growing in the midst of rubbish!’[11] Even this narration has been recorded with some changes (to conceal the truth). The Cause of the Enmity Take away prejudice and stubbornness of the historians and traditionalists and it will become clear that the animosity and snide comments were a result of the close proximity between Holy Prophet (s.a.w.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). These people were challenging Ameerul Momineen Ali Ibn Abi Taalib (a.s.) so that they could exact vengeance from the Holy Prophet (s.a.w.a.). In addition to this Ameerul Momineen Ali Ibn Abi Taalib’s (a.s.) role in slaying the senior members of Quraysh in various battles was another factor which cannot be ignored as a cause for animosity. Especially when one considers that Uthmaan himself had pointed this out to Ameerul Momineen Ali Ibn Abi Taalib (a.s.). Aabi in his book Nathr al-Dorar[12] records that Ibne Abbas narrates that in one of the discussions with Ameerul Momineen Ali Ibn Abi Taalib (a.s.), Uthmaan said ما اصنع ان کانت قریش لا تحبکم، و قد قتلتم منھم یوم بدر سبعین کانّ وجوھھم شنوف الذھب‘What do I do if the Quraysh do not love you? In the battle of Badr you had killed seventy of their members of which each one was like shining gold.’ Obviously, the Quraysh could not express their resentment over this humiliation in front of the Holy Prophet (s.a.w.a.). So they turned against the Ahle Bait (s.a.) to exact revenge just as the Holy Prophet (s.a.w.a.) had prophesied. This led to a chain of events wherein they turned against Hazrat Faatemah (s.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). After them they opposed Imam Hasan (a.s.) and Imam Husain (a.s.). The opposition to Ahle Bait (a.s.) and by extension to their lovers is evident till date. Enmity with Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Hazrat Faatemah (s.a.) What is evident from history is that every effort was made to restrict the propagation of the traditions of the infallibles (a.s.). On the other hand the traditionalists and narrators of Sunnis were relentlessly forging traditions and narrations. The caliphs prohibited the narration of important traditions which had the potential to embarrass them. Books that recorded such narrations were either burnt or destroyed. Under such circumstances, it is not possible for one to demand that the incidents related to oppression and injustice on Hazrat Faatemah (s.a.) be presented in a precise and unambiguous manner. Rather, we can narrate these incidents in the briefest manner possible given that the traditionalists and historians who were conscious of their duty to present the truth narrated the events with great difficulty and at great risk. These events were concealed and transmitted secretly so as not to alert the government who wanted to put an end to its propagation. The Holy Prophet (s.a.w.a.) had already informed the Ahle Bait (a.s.) that the nation would behave treacherously with them and take revenge from them. The Quraysh sought to take revenge from the Holy Prophet (s.a.w.a.) by tormenting Hazrat Faatemah (s.a.) who was a part of him. Since the Holy Prophet (s.a.w.a.) had already mentioned that Faatemah (s.a.) is a part of me, the Quraysh sought to spite the Holy Prophet (s.a.w.a.) by turning against Hazrat Faatemah (s.a.). Hazrat Faatemah (s.a.) was present in the nation as a part of the Holy Prophet (s.a.w.a.) so that the nation could be examined and those who bore enmity towards the Holy Prophet (s.a.w.a.) would be exposed through their enmity of Hazrat Faatemah (s.a.). And this examination came very quickly after the Holy Prophet’s (s.a.w.a.) demise so much so that Hazrat Faatemah (s.a.) passed away to meet her father just like he had prophesied. We do not expect to compile all the incidents and narrations right down to the minutest detail. However, if we can compile even 50% of the narrations and incidents then it is reasonable to say that we can conclude from the remaining incidents to a large extent. We have seen the level of distortion that these narrations have been exposed to so much so that the narration of Abu Sufyan, Islam’s biggest enemy, insulting the Holy Prophet (s.a.w.a.) has been recorded by attributing it to an anonymous person. Therefore, it is unreasonable to expect that we record all the incidents that transpired after the Holy Prophet’s (s.a.w.a.) demise when many of these incidents and narrations involve such explosive comments and reputed personalities. However, Allah’s Grace and Bounties on His servants have ensured that despite the most trying of circumstances, some faithful historians and narrators were always present to document these incidents and narrations so that the truth would be evident to the seekers of truth across all eras. Our endeavour at all times has been to narrate from the reputed books of Sunnis. We have not taken the help of Shiah references in this matter. Even with the Sunnis references we have taken care to narrate from ancient texts as opposed to those that were compiled in the subsequent centuries. [1] Majma al-Zawaaed, vol. 9, pg. 118 [2] Mustadrak, vol. 3, pg. 139 [3] Mizaan al-Etedaal, vol. 3, pg. 355 [4] Musnad-e-Ahmad, vol. 2, pg. 288, 301, 324, 328 [5] Sharho Nahj al-Balaaghah, vol. 20, pg. 298 [6] Nahj al-Balaaghah, vol. 2, pg. 84; Nahj al-Balaaghah of Faiz al-Islam Sermon 171 [7] Sharho Nahj al-Balaaghah, vol. 16, pg. 151 [8] We have taken great care to translate critical sentences from Sunnis sources. [9] Al-Kaamil fi al-Zo’faaee, vol. 3, pg. 28 [10] Majma al-Zawaaed, vol. 8, pg. 215 [11] Ibid [12] This book has been published and now available in the market. For more details refer to Sharho Nahj al-Balaaghah, vol. 9, pg. 23
  4. Some Muslims have misconceptions about the Holy Prophet (s.a.w.a.) and his successor. While there are many incidents during the Noble Prophet’s (s.a.w.a.) lifetime that serve to dispel these misconceptions and have clarified the matter for the Muslims, we would like to draw attention to the Holy Prophet’s (s.a.w.a.) demise and his funeral that have many lessons for his nation. First let us round up some of the misconceptions of these ostensible Muslims regarding the Noble Prophet(s.a.w.a.) and his successor. The Noble Prophet (s.a.w.a.) was an ordinary mortal like any other Muslim. Being an ordinary mortal, he (s.a.w.a.) did not possess any special powers and gifts, so he (s.a.w.a.) lacked the Knowledge of the Unseen (Ilm al-Ghaib) and to claim this for the Noble Prophet (s.a.w.a.) is polytheism (Shirk) as all knowledge is only for Allah. Undertaking a journey solely for the visitation (ziyaarat) of the Holy Prophet’s (s.a.w.a.) grave is a sin and one should not undertake such journeys, else prayers must be shortened (qasr). The Shias raised the status of Ali b. Abi Taalib (a.s.) and lowered the position of the Prophet (s.a.w.a.). The Prophet (s.a.w.a.) did not appoint Ali b. Abi Talib (a.s.) as his successor. Abu Bakr was the caliph of the Holy Prophet (s.a.w.a.). Abu Bakr’s caliphate was based on the consensus (ijma) of all Muslims. The companions (Sahaabah) were always with the Prophet (s.a.w.a.). In the spirit of companionship they never abandoned him (s.a.w.a.). VISIT SERATONLINE.COM Many misconceptions like these can be answered through just one incident – the death and burial of the Messenger of Allah (s.a.w.a.). While there are many reports about the Holy Prophet’s (s.a.w.a.) death, we will focus on a few to highlight some important points for Muslims. There are many other reports that reinforce these points. Tradition 1 Jabir b. Abdullah Ansari and Abdullah b. Abbas narrate – When the first verse of Surah Nasr (110) was revealed – “When there comes the help of Allah and the victory…” till the end, Ali b. Abi Talib (a.s.) asked the Holy Prophet (s.a.w.a.) – O Prophet (s.a.w.a.) when you die who will give you the ceremonial bath (Ghusl), shroud you and recite prayers on you and who will lower you in the grave? The Holy Prophet (s.a.w.a.) replied, “O Ali! As for the ceremonial bath, you will bathe me and Ibn Abbas will pour water for you and Jibraeel will be the third (one to bathe me).” When you are done with the ritual bath, shroud me with 3 new garments. Jibraeel will get the camphor from Paradise. Then when you lower me on the bed, place me in the Mosque (of the Prophet (s.a.w.a.)) and leave me. The first to offer prayers (salawaat) on me will be Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Then you all enter the mosque and align yourself in rows (for prayers). None shall come in my presence but he will exclaim (as condolence) – Surely the Prophet (s.a.w.a.) has died. Then (as instructed by the Prophet (s.a.w.a.)), Ali gave the ritual bath to the Holy Prophet (s.a.w.a.) and Ibn Abbas poured the water while Jibraeel was with them. His (s.a.w.a.) shroud was 3 new garments. He (s.a.w.a.) was carried on the bed. Thereafter, they entered the Mosque, placed him (s.a.w.a.) inside it and left him (s.a.w.a.) alone (as ordered by the Prophet (s.a.w.a.)). The first one to offer prayers (Salawaat) on the Prophet (s.a.w.a.) was Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Ali (a.s.) narrates – We heard humming in the Mosque but we did not see anyone. We heard a caller announce – Enter – may Allah have mercy on you and offer prayers on your Prophet (s.a.w.a.). Then we entered and formed rows like the Prophet (s.a.w.a.) ordered us. Then Jibraeel recited the takbeer (Allah-o-Akbar), we offered prayers on the Prophet (s.a.w.a.) with Jibraeel and none took precedence over us in praying for the Prophet (s.a.w.a.). And finally Ali (a.s.) lowered the Prophet (s.a.w.a.) in his grave… Hilyah al-Awliyaa wa Tabaqaat al-Asfiyaa (vol. 4 p. 77) by Abu Noaim Isfahani Ithaaf al-Saadah al-Muttaqeen (vol. 10 p. 291) by Murtaza al-ZubaidiTradition 2 Abdullah b. Masood narrates – It was heavy for us when we asked the Holy Prophet (s.a.w.a.) – Who will pray over you, O Prophet of Allah? He (s.a.w.a.) wept and we also wept with him (s.a.w.a.). He (s.a.w.a.) informed us, “May Allah forgive you and reward you with the best reward with respect to your (love of the) Prophet. When you have bathed me, applied camphor on me and shrouded me, then placed me at the edge of the grave and leave me alone for some time. Then the first one to offer prayers on me will be my friend, my companion – Jibraeel followed by Mikaaeel, Israafeel, Izraaeel (the Angel of Death) along with an army of angels. Then, the men from my Ahle Bait (a.s.) will pray over me, then their women and then you all will enter in groups and individually…” Mustadrak alaa al-Sahihain vol. 3 p. 60 Al-Bedaayah wa Al-Nehaayah vol. 5 p. 253 by Ibn Kathir – amongst the foremost students of Ibn Taymiyyah Dalael al-Nobuwwah vol. 7 p. 232 by Al-Baihaqi Ithaaf al-Saadah al-Muttaqeen vol. 10 p. 290 by Murtaza al-ZubaidiTradition 3 Abdullah b. Umar narrates that the Holy Prophet (s.a.w.a.) informed: One who visits me while he has no desire except my visitation (i.e. ziyaarat), then I am duty-bound to intercede for him on the Day of Resurrection. Majma al-Zawaaed vol. 3 p. 2 Mo’jam al-Kabeer vol. 12 p. 291 Al-Durr al-Manthoor vol. 1 p. 237There are several other traditions of this nature, but we have sufficed with the aforementioned reports documented by the most respected of Ahle Tasannun scholars. Collectively, such traditions have important messages for the Muslims: The Noble Prophet (s.a.w.a.) had knowledge of the unseen (Ilme Ghaib) which some Muslims deny. He (s.a.w.a.) was aware of the minutest details of his death as also other matters. The Holy Prophet (s.a.w.a.) enjoyed a far more honourable position in front of Allah than any mortal can ever conceive. He was not an ordinary person like some so-called Muslims claim and he was certainly not a mere postman delivering a letter as the Salafis claim! (We seek refuge in Allah)! The Noble Prophet (s.a.w.a.) enjoyed a high position in his lifetime as also in his death and even after his death. Some so-called Muslims concede that the Prophet (s.a.w.a.) had a high status but it was limited to his life time. “After death, he was like any other dead person and elevating his status is wrong and an innovation (bid’ah).”This view is rejected by the army of angels led by Allah who recited salawaat over him (a.s.) on his death. Clearly, it is erroneous and misleading to consider the Prophet (s.a.w.a.) an ordinary person in his lifetime, and to regard him as lifeless and worthless (God forbid) after his death. Undertaking a journey solely for ziyaarat or visitation of the Holy Prophet (s.a.w.a.) has tremendous rewards. Such a journey pleases Allah and His angels. Allah and His Chosen Angels themselves perform the ziyarat. Prohibiting Muslims from such journeys is an innovation and a grave sin. Even earlier Muslims reprimanded Salafis like Ibn Taymiyyah and Ibn Qayyim al-Jauziyyah for suggesting that ziyaarat of the Holy Prophet (s.a.w.a.) should be avoided. These Salafis were even imprisoned and paraded on donkeys for their beliefs. The Shias are accused of elevating the position of the Ahle Bait (a.s.) in general and that of Ali b. Abi Talib (a.s.) in particular, and lowering the status of the Holy Prophet (s.a.w.a.). But it is clear that Shias hold the Prophet (s.a.w.a.) in far higher respect than other Muslims. The aforementioned traditions in Ahle Tasannun books are among the most basic traditions recorded in honour of the Noble Prophet (s.a.w.a.) in the books of Shias. Despite such traditions in their own books, some Muslims lower the position of the Holy Prophet (s.a.w.a.) to that of an ordinary Muslim and prevent Muslims from his (s.a.w.a.) ziyaarat. These so-called Muslims are guilty of debasing the position of Holy Prophet (s.a.w.a.), not the Shias. The Shias seek refuge in Allah from such actions. Muslims in general claim that the Noble Prophet (s.a.w.a.) did not leave behind a successor nor did the Muslims make any inquiries in this regard. This view collapses in the face of such traditions wherein Muslims asked the Holy Prophet (s.a.w.a.) about who would bathe him, shroud him, bury him and offer prayers over him. The Noble Prophet (s.a.w.a.) did not hesitate from giving a detailed response. Therefore, it is impossible that the Holy Prophet (s.a.w.a.) forgot to mention more important details like who would succeed him in caliphate. Ali was the sole person to give the ritual bath with Ibn Abbas and Jibraeel (a.s.) assisting him. This further reinforces the argument of Ali’s caliphate as traditions report that only the Holy Prophet’s (s.a.w.a.) successor can give him the ceremonial bath. This was the Sunnah of all past Prophets (a.s.) and all Imams (a.s.) right from Ali b. Abi Talib till his eleventh descendant, Imam Hasan b. Ali al-Askari (a.s.). Even if we toe the argument of these so-called Muslims that the Noble Prophet (s.a.w.a.) did not appoint a successor, Ali b. Abi Talib (a.s.) was the only person qualified for the position by virtue of giving the ceremonial bath to the Holy Prophet (s.a.w.a.). The companions were not present in the funeral. In fact, they left the dead body of the Holy Prophet (s.a.w.a.) and were busy fighting in Saqeefah to grab power, thus belying their claim of true companionship. True companionship as shown by Ali b. Abi Talib (a.s.) is not limited to the lifetime, that too for a limited time. It involves being with the Holy Prophet (s.a.w.a.) during the lifetime, being busy in the funeral arrangements after his demise and acting on his Sunnah thereafter. Selecting a caliph in Saqifah of Bani Saaedah can never be given priority over burying the Noble Prophet (s.a.w.a.) of the nation who rescued the nation from certain misguidance and apostasy and whose funeral was attended by Jibraeel, Mikaaeel, Israafeel and Allah Himself. Succession of the Holy Prophet (s.a.w.a.) is not more important than the Noble Prophet (s.a.w.a.) himself. If indeed it is, then the matter ought to have been settled in the Holy Prophet’s (s.a.w.a.) lifetime. Ali b. Abi Talib (a.s.) was already selected as Caliph by Allah and His Prophet (s.a.w.a.). Even if there were differences over his selection, they could wait till after the funeral. In any case, since the Bani Hashim were busy in the funeral, selecting the so-called caliph of Muslims without consulting them makes the selection of Abu Bakr void as there was no consensus at the time of selection. Consensus cannot be claimed after selection, especially since there are reports that even many Ansaar in Saqifah were rooting for Ali b. Abi Talib as the Caliph, nullifying the entire argument of consensus for Abu Bakr as it lacked the consent of two major groups, viz. the Ansaar and the Bani Hashim.
  5. http://www.dailymotion.com/video/x20pqhi_saudi-wahabi-mulla-says-prophet-muhammad-saws-sold-alcohol-to-sahaba_news http://www.dailymotion.com/video/x20pqhi_saudi-wahabi-mulla-says-prophet-muhammad-saws-sold-alcohol-to-sahaba_news
  6. Some asked him about the meaning of this tradition: "My companions are like the stars: If you follow any of them, you shall receive guidance," and another one saying, "Leave my companions to me." Both of these traditions are considered by Sunnis as the foundation of their generalization of their judgement regarding all companions of the Prophet (S.A.W.), thus justifying even their acts which contradicted Islamic justice, calling what they could not justify as "an error in ijtihad." But the Imam (A.S.) provides us with the actual explanation of these and other such ahadith with honesty and integrity, outlining in an easy manner their exact meaning. In his answer regarding the first tradition, he said, "Yes; he did say this hadith, meaning thereby the companions who did not make any alteration after him or any change." He was asked, "How can you tell that they altered and changed?" He said, "This is due to what is reported about him (S.A.W.) that he said, `Certain individuals among my companions will be forcibly pushed away from my Pool (of Kawthar) on the Day of Judgement just as strange camels are pushed away from the watering place, and I shall cry, `O Lord! My companions! My companions!' and it shall be said to me, `You do not know what innovations they invented after you,' so they will be pushed away towards the left side (where Hell is), and I shall say, `Away with them; ruined they shall be.'" The Imam continued to say, "Such will be the penalty of those who alter and change (hadith)." This hadith is narrated, with a minor variation in its wording, by al-Bukhari who quotes Abdullah ibn Mas'ood citing the Prophet (S.A.W.) saying, "I shall be the first to reach the Pool, then the souls of some men among you will be raised and they shall be prohibited from coming near me, and I shall say, `Lord! These are my companions!' And it shall be said to me, `You do not know what they did after you...'"(Bukhari, Vol. 8, p. 119, Amiri edition). A number of huffaz and narrators of hadith reported this tradition in various wordings which maintained the same contextual meaning, proving thus that it is consecutive according to them. The Imam (A.S.), through his frank and proven answer, saved us the effort to look for lame excuses for the flagrant transgressions in which a number of the sahaba fell, and from far-fetched arificialities to justify the errors of conduct which they deliberately committed with determination and which the same huffaz could not justify except by saying that they were cases of "mistaken ijtihad" which, according to them, did not contradict the justice expected of them, having been pressed by their attempt to attribute absolute justice to the sahabi no matter what he did... A companion (sahabi) of the Prophet (S.A.W.) who was distinguished with the honour of being so close to the Prophet (S.A.W.) is one who is the custodian over the fruits of the Message and a protector of its structure through his faith and deeds. He is a man who ought to be taken as a model of conduct. He is a man, as the Imam (A.S.) used to say, who does not alter or change any of the statements of the Prophet (S.A.W.). As regarding those who altered and changed, these cannot be awarded a unique distinction, just because they were companions of the Prophet (S.A.W.), which raised them above other Muslims simply because they were not up to par with the level of responsibility of being honest, which is expected of them, to carry out after the demise of the Prophet (S.A.W.) and the cessation of wahi from coming to this world. The hadith which the Imam (A.S.) narrated about Ibn Mas'ood, and which is recorded by a number of those who learned the Holy Qur'an and hadith by heart in their books is considered as an explanation of this hadith and an explanation of its connotation. Moreover, it puts the sahaba on equal footing with the others in subjecting their behaviour to criticism and discussion, and it shatters the self-immunity which was granted to them in accordance to Prophetic statements manufactured by a number of huffaz and traditionists without permitting themselves or others to discuss but take for granted. In another hadith, the Imam (A.S.) proves to us, through a clear statement by the Prophet (S.A.W.), that some individuals who were regarded as sahaba were not actually so, which shatters all the excuses used only to justify the mistakes and transgression committed by them. For example, Muhammad ibn Ishaq al-Taliqani reported that a man in Khurasan swore by divorce that Mu'awiya was not among the true companions of the Messenger of God (S.A.W.), and this happened when Imam al-Reza (A.S.) was present there. The jurists there issued their verdict that the man had actually divorced his wife, and the Imam (A.S.) was asked to provide his own opinion in this regard. He decided that that man's wife was not divorced; therefore, those jurists wrote a statement and sent it to him. In it, they asked him, "How did you come to say, O son of the Messenger of God (S.A.W.), that the woman was not to be divorced?" He wrote down on the same sheet saying, "It is so because of what you yourselves narrate from Abu Sa'eed al-Khudri quoting the Messenger of God (S.A.W.) saying about those who accepted Islam on the day of opening Mecca, when he was surrounded by a large number of people, `You are good; my companions are good; and there shall be no migration after this Fath,' without including these (meaning Mu'awiya) among his companions." The jurists had to adopt the decision of the Imam (A.S.). Thus did the Imam (A.S.) deny that Mu'awiya was a companion of the Prophet (S.A.W.), which claim used to surround the man with a halo of sanctity of his personality and which used to be used to justify the very serious transgressions he committed which left their terrible marks on the structure of the Islamic government since then, and to justify such transgressions by saying that he was a sahabi, and that as such whatever he did or said could not possibly cast a doubt about his justice, adding, "If we see the good aspect of his action missing, we may say that he attempted ijtihad, and he erred," even if such error was at the expense of the Prophetic Message itself... If we accept this argument, we would be justifying all the transgressions and erroneous behaviour of some companions of the Prophet (S.A.W.) regardless of their motives or horrible consequences. The transgressions of Mu'awiya and his norms of conduct, in which he departed from the line of the Islamic Message, and which agreed with the attitude of animosity towards Islam, and whose motives and impulses were reasons to cast doubts and suspicions, nobody is really obligated to defend and describe as within the Islamic Shari'a simply because they were the result of an erroneous ijtihad wherein the mujtahid is rewarded with one reward, due to his "immunity" which does not include Mu'awiya simply because the latter was not a companion of the Prophet (S.A.W.) but was just like any other Muslim whose conduct was subject to accountability and criticism, and the verdict in his regard is based on the anticipated results of his deeds. The directive the Imam (A.S.) intended by denying that those who accepted Islam, including Mu'awiya, were not companions of the Prophet on the day when Mecca was conquered is one of the strongest and deepest of his directives, for he drew a line between the Prophet (S.A.W.) and his true companions on one side, and those who accepted Islam after the conquest of Mecca and under the pressure of a superior power and authority on the other hand. Had it not been for their feeling of their precarious situation versus the might of their opponent, realizing that they had no choice except to make asylum and submit to the word of Islam, they would have otherwise dealt with Islam in a quite different manner... http://www.imamreza.net/eng/imamreza.php?id=5691
  7. Al-MuHammadee

    Farid Vs The Sahaabah

    (salam) This thread is only a friendly invitation to Farid. Generally, the Salafiyyah (and the Ahl al-Sunnah generally) rush to claim that they too love the Ahl al-Bayt (as). Farid, naturally, makes a similar claim. In fact, in recent days, I have seen him adding (as) after the names of the Ahl al-Bayt (as) to the exclusion of the other Sahābah. Though I find this very strange, coming from a Salafī, I deem it a very positive sign (not that I expect him to ever leave his religion). My concern, however, is that Farid still loves and follows the Nawāsib who hated, cursed and fought the Ahl al-Bayt (as). This is where the main problem lies. These Nāsibī Sahābah were hypocrites. In Islām, loving hypocrites is harām, and a horrible bid’ah, as Allāh has CURSED them: æóÚóÏó Çááøóåõ ÇáúãõäóÇÝöÞöíäó æóÇáúãõäóÇÝöÞóÇÊö æóÇáúßõÝøóÇÑó äóÇÑó Ìóåóäøóãó ÎóÇáöÏöíäó ÝöíåóÇ åöíó ÍóÓúÈõåõãú æóáóÚóäóåõãõ Çááøóåõ æóáóåõãú ÚóÐóÇÈñ ãõÞöíãñ Allāh has promised the hypocrites, men and women, and the disbelievers, the Fire of Hell, therein shall they abide forever. It will suffice them. Allāh has CURSED them and for them is the lasting torment. Qur’ān 9:68 Now, to make myself clearer, let me quote these words of Shaykh Ibn Taymiyyah: ÇáÑÇÈÚ Ãä Çááå ÞÏ ÇÎÈÑ Çäå ÓíÌÚá ááÐíä ÂãäæÇ æÚãáæÇ ÇáÕÇáÍÇÊ æÏÇ æåÐÇ æÚÏ ãäå ÕÇÏÞ æãÚáæã Ãä Çááå ÞÏ ÌÚá ááÕÍÇÈÉ ãæÏÉ Ýí ÞáÈ ßá ãÓáã áÇ ÓíãÇ ÇáÎáÝÇÁ ÑÖí Çááå Úäåã áóÇ ÓöíøóãóÇ ÃóÈõæ ÈóßúÑò æóÚõãóÑõº ÝóÅöäøó ÚóÇãøóÉó ÇáÕøóÍóÇÈóÉö æóÇáÊøóÇÈöÚöíäó ßóÇäõæÇ íóæóÏøõæäóåõãóÇ¡ æóßóÇäõæÇ ÎóíúÑó ÇáúÞõÑõæäö. æóáóãú íóßõäú ßóÐóáößó Úóáöíøñ¡ ÝóÅöäøó ßóËöíÑðÇ ãöäó ÇáÕøóÍóÇÈóÉö æóÇáÊøóÇÈöÚöíäó ßóÇäõæÇ íõÈúÛöÖõæäóåõ æóíóÓõÈøõæäóåõ æóíõÞóÇÊöáõæäóåõ. The fourth issue is that Allāh had informed him (the Prophet) that He would create love for those who believe and do righteous deeds. This promise from Him was true, and it is well-known that Allāh has created love for the Sahābah in the heart of every Muslim, especially the Khalīfahs, may Allāh be pleased with them, especially Abū Bakr and ‘Umar. This is because the generality of the Sahābah and Tābi’īn loved both of them (i.e. Abū Bakr and ‘Umar), and these were the best of generations. This was not the case for ‘Alī. This is because the MAJORITY of the Sahābah and Tābi’īn HATED, CURSED and FOUGHT him. Abū al-‘Abbās Ahmad b. ‘Abd al-Halīm b. Taymiyyah al-Harrānī, Minhāj al-Sunnah al-Nabawiyyah (Muasassat al-Qurtbah; 1st edition, 1406 H) [annotator: Dr. Muhammad Rashād Sālim], vol. 7, p. 137-138 NOTE: The word kathīr above may mean “a lot of” or “majority of”. It has been used in the second sense at several places in the Qur’ān, like 2:109, 4:114, 5:32, 5:49, 5:64, 5:66, 5:68, 5:71, 5:80, 7:179, 9:34, 10:92, 14:36, 38:24, 57:16, 57:26, and 57:27. It is equally apparent that Shaykh Ibn Taymiyyah intends this second meaning in his words. If it does not mean “majority of”, then his purpose fails. He seeks to prove that the “believers” did not love Imām ‘Alī (as). If it was only the minority of them, and the majority loved him, then he has no point! Therefore, the only way his words could have meaning is when the majority of the Salaf (i.e. Sahābah and Tābi’īn) hated him, as he has argued. Nāsibism is apparent from these words of Shaykh Ibn Taymiyyah: 1. Allāh promised to create love for those who believe and do righteous deeds in the hearts of the Muslims. 2. Allāh has created love for the Sahābah in the heart of every Muslim, thus proving that they were righteous believers. 3. The Sahābah and Tābi’īn are the best of Muslims and they loved Abū Bakr and ‘Umar. This proves that Abū Bakr and ‘Umar were absolutely righteous believers. 4. However, these same Sahābah and Tābi’īn, the majority of them, hated, cursed and fought ‘Alī (as). In other words, Allāh did not create love for ‘Alī (as) in their hearts, meaning that he was not a believer or did not do good deeds! Particular attention should be paid to these points: 1. Allāh promised to create love in the hearts of the Muslims for those who believe and do righteous deeds. 2. The promise of Allāh is true. 3. But, He did not create love for ‘Alī (as) in the hearts of the bests of Muslims. 4. Therefore, ‘Alī (as) could not have been one of those who believed and did righteous deeds because Allāh always fulfills His Promises. 5. If ‘Alī (as) had been one of those who believed and did righteous deeds, then the Promise of Allāh would be false – an absolute impossibility. This is the outline of the ideology of Shaykh Ibn Taymiyyah! Farid, if this does not make him a Nāsibī, then nothing does! And, please tell: do you agree with this reasoning of Shaykh Ibn Taymiyyah? Now, here comes the question: what is your view of those Sahābah and Tābi’īn who hated, cursed and fought Imām ‘Alī (as)? The Messenger of Allāh (pbuh) called them all hypocrites. Imām Muslim records: قال علي : والذي فلق الحبة وبرأ النسمة إنه لعهد النبي الأمي صلى الله عليه وسلم إلى أن لا يحبني إلا مؤمن ولا يبغضني إلا منافق Narrated ‘Alī: By Him Who split up the seed and created something living, verily the al-Ummī Prophet (i.e. Muhammad), peace be upon him, gave me a covenant that NONE loves me except a believer and NONE hates me except a hypocrite. Abū al-Husayn Muslim b. al-Hajjāj al-Naysābūrī al- al-Qushayrī, Sahīh (Beirut: Dār Ihyā al-Turāth al-‘Arabī) [annotator: Muhammad Fuād ‘Abd al-Bāqī], vol. 1, p. 86, # 78 Do you agree that all those Nāsibī Sahābah and Tābi’īn were hypocrites? Do you agree with the Messenger of Allāh (pbuh)? Or, do you reject his words? Moreover, Shaykh al-Albānī records that the Prophet said: من أحب عليا فقد احبني ومن أحبني فقد أحب الله عز وجل ومن أبغض عليا فقد أبغضني ومن أبغضني فقد أبغض الله عز وجل. (صحيح) Whosoever loves ‘Alī verily loves me, and whosoever loves me verily loves Allāh the Almighty. WHOSOEVER hates ‘Alī verily hates me, and WHOSOEVER hates me verily hates Allāh the Almighty. (Sahīh) Muhammad Nāsir al-Dīn al-Albānī, al-Silsilah al-Ahādīth al-Sahīhah (Riyadh: Maktabah al-Ma’ārif), vol. 3, p. 288, # 1299 Farid, do you agree that those Nāsibī Sahābah hated Allāh and His Messenger ? If you do, this will testify in favour of your love of the Ahl al-Bayt . If you do not? Well, the implications are obvious. So, I invite you, Farid, and as I said, this is only a friendly invitation: I invite you to state your opinion, in this thread, about those Nāsibī Sahābah and Tābi’īn. Thank you.
  8. Al-MuHammadee

    The Sahabah Myths

    (salam) This thread is a special call to both Ibrāhīm786 and just the truth of this forum. I have noticed that both Ibrāhīm786 and just the truth are deeply influenced by the notorious Sunnī myths about the superiority, righteousness and holiness of all the Ṣaḥābah without exception. As such, one sees them defending Abū Bakr, ‘Umar and especially Mu’āwiyah. In this thread, I want to break all these myths, but as briefly as humanly possible. So, I seek Allāh’s Help and Support. MYTH ONE: THE ṢAḤĀBAH ARE THE BEST OF THIS UMMAH Is it true that the Ṣaḥābah are the best of this Ummah? We will let the Messenger of Allāh (pbuh) answer. Imām Aḥmad b. Ḥanbal records in his al-Musnad, (Cairo: Muasassah al-Qurṭuba) [annotator: Shu’ayb al-Arnaūt], vol. 4, p. 106, #17017: ÍÏËäÇ ÚÈÏ Çááå ÍÏËäí ÃÈí ËäÇ ÃÈæ ÇáãÛíÑÉ ÞÇá ËäÇ ÇáÃæÒÇÚí ÞÇá ÍÏËäí ÇÓíÏ Èä ÚÈÏ ÇáÑÍãä ÞÇá ÍÏËäí ÕÇáÍ Èä ãÍãÏ ÞÇá ÍÏËäí ÃÈæ ÌãÚÉ ÞÇá : ÊÛÏíäÇ ãÚ ÑÓæá Çááå Õáì Çááå Úáíå æÓáã æãÚäÇ ÃÈæ ÚÈíÏÉ Èä ÇáÌÑÇÍ ÞÇá ÝÞÇá íÇ ÑÓæá Çááå åá ÃÍÏ ÎíÑ ãäÇ ÃÓáãäÇ ãÚß æÌÇåÏäÇ ãÚß ÞÇá äÚã Þæã íßæäæä ãä ÈÚÏßã íÄãäæä Èí æáã íÑæäí Narrated Abū Jumu’ah: Once we had lunch with the Messenger of Allāh, peace be upon him. Abu `Ubaydah, who was with us, said, “O Messenger of Allāh! IS THERE ANYONE BETTER THAN US? We embraced Islām with you and performed Jihād with you.” He said, “YES, THEY ARE A GROUP WHO WILL COME AFTER YOU, WHO WILL BELIEVE IN ME ALTHOUGH THEY DID NOT SEE ME.'' ‘Allāmah Shu’ayb al-Arnaūt states about this ḥadīth: ÍÏíË ÕÍíÍ A ṣaḥīḥ ḥadīth Note the question to the Prophet: íÇ ÑÓæá Çááå åá ÃÍÏ ÎíÑ ãäÇ O Messenger of Allāh! IS THERE ANYONE BETTER THAN US? If you put the same question to any Sunnī today, or Ibrāhīm786 or just the truth, he would say “no”. But, look at the response of the Messenger: äÚã Þæã íßæäæä ãä ÈÚÏßã íÄãäæä Èí æáã íÑæäí YES, THEY ARE A GROUP WHO WILL COME AFTER YOU, who will believe in me although they did not see me. In very simple words, there are people better than the Ṣaḥābah among the post-Ṣaḥābah generations of Islām, including even today. In fact, the righteous Muslims of our generation are rewarded 50 times better than the average Ṣaḥābī! ‘Allāmah al-Albānī records in his al-Silsilah al-Aḥādīth al-Ṣaḥīḥah (Riyadh: Maktabah al-Ma’ārif), vol. 1, p. 892, # 494 that the Prophet said to his Ṣaḥābah: Åä ãä æÑÇÆßã ÃíÇã ÇáÕÈÑ ááãÊãÓß Ýíåä íæãÆÐ ÈãÇ ÃäÊã Úáíå ÃÌÑ ÎãÓíä ãäßã . ÞÇáæÇ : íÇ äÈí Çááå ! Ãæ ãäåã ¿ ÞÇá : Èá ãäßã “Verily, after you, there will be days of patience (i.e. hardship and severe temptations, requiring lots of patience). Whosoever, in those days, holds fast to what you ARE upon will have the reward of FIFTY of YOU.” They said, “O Prophet of Allāh! Or, fifty of THEM?” He (the Prophet) said, “Rather, fifty of YOU.” ‘Allāmah al-Albānī says: ÕÍíÍ Ṣaḥīḥ These realities have also been confirmed in the Book of Allāh. Allāh revealed an entire surah in the Qur’ān about them: æóÅöÐóÇ ÑóÃóæúÇ ÊöÌóÇÑóÉð Ãóæú áóåúæðÇ ÇäúÝóÖøõæÇ ÅöáóíúåóÇ æóÊóÑóßõæßó ÞóÇÆöãðÇ Þõáú ãóÇ ÚöäúÏó Çááøóåö ÎóíúÑñ ãöäó Çááøóåúæö æóãöäó ÇáÊøöÌóÇÑóÉö æóÇááøóåõ ÎóíúÑõ ÇáÑøóÇÒöÞöíäó And when they saw some merchandise or some amusement they dispersed headlong to it, and left you standing. Say: “That which Allāh has is better than any amusement or merchandise! And Allāh is the Best of providers.” Qur’ān 62:11 Imām al-Bukhārī in his Ṣaḥīḥ (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H) [annotator: Dr. Muṣtafā Dīb al-Baghā], vol. 1, p. 316, # 894 records why this verse was revealed: ÍÏËäÇ ÌóÇÈöÑõ Èä ÚÈÏ Çááøóåö ÞÇá ÈóíúäóãóÇ äóÍúäõ äõÕóáøöí ãÚ ÇáäÈí Õáì Çááå Úáíå æÓáã ÅöÐú ÃóÞúÈóáóÊú ÚöíÑñ ÊóÍúãöáõ ØóÚóÇãðÇ ÝóÇáúÊóÝóÊõæÇ ÅöáóíúåóÇ ÍÊì ãÇ ÈóÞöíó ãÚ ÇáäÈí Õáì Çááå Úáíå æÓáã ÅáÇ ÇËúäóÇ ÚóÔóÑó ÑóÌõáðÇ ÝóäóÒóáóÊú åÐå ÇáúÂíóÉõ : }æÅÐÇ ÑóÃóæúÇ ÊöÌóÇÑóÉð Ãæ áóåúæðÇ ÇäúÝóÖøõæÇ ÅöáóíúåóÇ æóÊóÑóßõæßó ÞóÇÆöãðÇ{ Narrated Jābir b. ‘Abd Allāh: While we were offering Ṣalāh with the Prophet, peace be upon him, some camels loaded with food, arrived. The people diverted their attention towards the camels, and ONLY TWELVE PERSONS REMAINED with the Prophet, peace be upon him. So this verse was revealed: {And when they saw some merchandise or some amusement they dispersed headlong to it, and left you standing} Is it not shocking?! The Ṣaḥābah were probably hundreds, if not thousands, including the most senior of them, being led by the Messenger of Allāh, in (Jumu’ah) Ṣalāh. YET, they broke their Ṣalāh and rushed out for amusement and merchandise!!! These people actually showed a complete lack of respect for Allāh, His Messenger and the Ṣalāh itself. They bared their preference of amusement and merchandise over worship of Allāh. For whosoever cares to defend them, can YOU do what they did? If the Prophet were leading you in Ṣalāh, would you rush out to join amusement and merchandise outside if indeed you have any real īmān? If you cannot do what they did, does this mean that you are better than those Ṣaḥābah in īmān? Now, how can these people who abandoned Ṣalāh behind the Messenger of Allāh (pbuh) and rushed to dance and trade be the best of this Ummah? Woe to this Ummah if such were the case! MYTH TWO: THERE WERE NO HYPOCRITES AMONG THE ṢAḤĀBAH Hypocrites are the worst of Allāh’s entire creation. They are even worse than kuffār in the sight of Allāh. This is why Allāh has stated that they will be in the worst places in Hellfire: Åöäøó ÇáúãõäóÇÝöÞöíäó Ýöí ÇáÏøóÑúßö ÇáúÃóÓúÝóáö ãöäó ÇáäøóÇÑö æóáóäú ÊóÌöÏó áóåõãú äóÕöíÑðÇ Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Qur’ān 4:145 Hypocrisy is of two types: hypocrisy by īmān and hypocrisy by deeds. The latter is much easier to understand. Whoever lies, breaks his promises, or betrays, a lot is a hypocrite by deeds. However, whosoever doubts in Allāh, or any of His messengers (as), or hates Imām ‘Alee or any of the Ahl al-Bayt (as), is a hypocrite by īmān. With regards to the first type of hypocrisy, Imām al-Tirmidhī, in his al-Jāmi’ al-Ṣaḥīḥ Sunan al-Tirmidhī (Beirut: Dār Iḥyā al-Turāth al-‘Arabī) [annotator: Muḥammad Nāṣir al-Dīn al-Albānī], vol. 5, p. 643, #3736, records this relevant ḥadīth: Úä ÚÏí Èä ËÇÈÊ Úä ÒÑ Èä ÍÈíÔ Úä Úáí ÞÇá : áÞÏ ÚåÏ Åáì ÇáäÈí ÇáÃãí Õáì Çááå Úáíå æÓáã Ãäå áÇ íÍÈß ÅáÇ ãÄãä æáÇ íÈÛÖß ÅáÇ ãäÇÝÞ Narrated ‘Alī: Verily, the al-Ummī Prophet (i.e. Muḥammad), peace be upon him, gave me a covenant saying: “NONE loves you except a believer, and NONE hates you except a hypocrite”. ‘Allāmah al-Albānī says: ÕÍíÍ Ṣaḥīḥ ‘Allāmah al-Albānī also records in his al-Silsilah al-Aḥādīth al-Ṣaḥīḥah (Riyadh: Maktabah al-Ma’ārif), vol. 5, p. 643, # 2488 this ṣaḥīḥ ḥadīth from the Prophet: æÇáÐí äÝÓí ÈíÏå áÇ íÈÛÖäÇ Ãåá ÇáÈíÊ ÃÍÏ ÅáÇ ÃÏÎáå Çááå ÇáäÇÑ I swear by the One in Whose Hand my life is, NONE hates us Ahl al-Bayt except that Allāh enters him or her into Hellfire. ‘Allāmah al-Albānī says: ÕÍíÍ Ṣaḥīḥ Furthermore, every hypocrite by īmān is necessarily also a hypocrite by deed, in line with Allāh’s Statement: Çááøóåõ íóÔúåóÏõ Åöäøó ÇáúãõäóÇÝöÞöíäó áóßóÇÐöÈõæäó Allāh bears witness that ALL HYPOCRITES ARE LIARS INDEED. Qur’ān 63:1 However, not every hypocrite by deed is necessarily a hypocrite by īmān. The strongest and clearest sign to recognize a hypocrite is hatred of Imām ‘Alī (as). In fact, the Ṣaḥābah, as knowledgeable and careful as they were, found it impossible to easily catch the hypocrites among themselves except through it. Imām Aḥmad for instance records in his Faḍāil al-Ṣaḥābah (Beirut: Muasassat al-Risālah; 1st edition, 1403 H) [annotator: Dr. Waṣiyyullāh Muḥammad ‘Abbās], vol. 2, p. 579, # 979: ÍÏËäÇ ÚÈÏ Çááå ÞÇá ÍÏËäí ÃÈí ÞËäÇ ÇÓæÏ Èä ÚÇãÑ ÞËäÇ ÅÓÑÇÆíá Úä ÇáÃÚãÔ Úä ÃÈí ÕÇáÍ Úä ÃÈí ÓÚíÏ ÇáÎÏÑí ÞÇá : ÅäãÇ ßäÇ äÚÑÝ ãäÇÝÞí ÇáÃäÕÇÑ ÈÈÛÖåã ÚáíÇ Narrated Abū Sa’īd al-Khudrī: “We used to recognize the hypocrites among the Anṣār ONLY through their hatred of ‘Alī.” The annotator, Dr. Waṣiyyullāh Muḥammad ‘Abbās, states: ÅÓäÇÏå ÕÍíÍ Its chain is Ṣaḥīḥ. Imām Ahmad further records in the same book, vol. 2, p. 639, # 1086: ÍÏËäÇ ÚÈÏ Çááå ÞËäÇ Úáí Èä ãÓáã ÞËäÇ ÚÈíÏ Çááå Èä ãæÓì ÞÇá ÃäÇ ãÍãÏ Èä Úáí ÇáÓáãí Úä ÚÈÏ Çááå Èä ãÍãÏ Èä ÚÞíá Úä ÌÇÈÑ Èä ÚÈÏ Çááå ÞÇá : ãÇ ßäÇ äÚÑÝ ãäÇÝÞíäÇ ãÚÔÑ ÇáÃäÕÇÑ ÅáÇ ÈÈÛÖåã ÚáíÇ Narrated Jābir b. ‘Abd Allāh: “We NEVER recognized the hypocrites among the Anṣār EXCEPT through their hatred of ‘Alī”. The annotator says: ÅÓäÇÏå ÍÓä Its chain is ḥasan (good) Both Abū Sa’īd al-Khudrī and Jābir b. ‘Abd Allāh were from the Anṣār, and were only specific about their own group. However, the rule and reality are general. These ḥadīths are very crucial, and establish a number of VERY important points: 1. There were hypocrites among the Anṣār, and all the Anṣār were Ṣaḥābah. Therefore, there were hypocrites among the Ṣaḥābah. 2. The best tool for identifying the hypocrites among the Ṣaḥābah was through their hatred of Imām ‘Alī. All the other tools tried by the faithful Ṣaḥābah did not work except when they started judging their fellows through their naṣb (i.e. hatred of Imām ‘Alī). 3. There were Nawāṣib (haters of Imām ‘Alī) among the Ṣaḥābah. In fact, according to Shaykh al-Islam al-Umawī Ibn Taymiyyah, in his Minhāj al-Sunnah al-Nabawiyyah (Muasassah al-Qurṭubah; 1st edition, 1406 H) [annotator: Dr. Muḥammad Rashād Sālim], vol. 7, p. 137-138, the majority of the Ṣaḥābah were actually Nāṣibī hypocrites: æóáóãú íóßõäú ßóÐóáößó Úóáöíøñ¡ ÝóÅöäøó ßóËöíÑðÇ ãöäó ÇáÕøóÍóÇÈóÉö æóÇáÊøóÇÈöÚöíäó ßóÇäõæÇ íõÈúÛöÖõæäóåõ æóíóÓõÈøõæäóåõ æóíõÞóÇÊöáõæäóåõ. This was not the case for ‘Alī. This is because the MAJORITY of the Ṣahābah and Tābi’īn HATED, CURSED and FOUGHT him. Among these Nawāṣib was Mu’āwiyah. Al-Ḥāfiz Ibn Kathīr in his al-Bidāyah wa al-Nihāyah (1st edition, 1419 H) vol. 17, p. 375 states: æåßÐÇ ÎáÝÇÁ Èäí ÃãíÉ … æßáåã ÞÏ ßÇä äÇÕÈíÇð ÅáÇ ÇáÅãÇã ÚãÑ ÇáÊÞíÇ: ãÚÇæíÉ Ëã ÇÈäå íÒíÏ, æÇÈä ÇÈäå ãÚÇæíÉ ÇáÓÏíÏ, ãÑæÇä Ëã ÇÈä áå ÚÈÏ Çáãáß…. The Khalīfahs from Banū Umayyah were like this … ALL OF THEM were Nāṣibīs, except Imām ‘Umar the Pious: Mu’āwiyah, then his son Yazīd, then his grandson Mu’āwiyah al-Sadīd; Marwān, then his son ‘Abd Al-Male …. Imām Al-Dhahabī confirms this: Ëã äæÇÕÈ: æåã ÇáÐíä ÍÇÑÈæÇ ÚáíÇð íæã ÕÝíä¡ Then the Nawāṣib, and they were those who fought ‘Alī on the Day of Ṣiffīn (i.e. Mu’āwiyah and his army). In line with the Qur’ān and Sunnah, all these Nāṣibī Ṣaḥābah will be in the worst part in Hellfire, forever, and have been cursed by Allāh: æóÚóÏó Çááøóåõ ÇáúãõäóÇÝöÞöíäó æóÇáúãõäóÇÝöÞóÇÊö æóÇáúßõÝøóÇÑó äóÇÑó Ìóåóäøóãó ÎóÇáöÏöíäó ÝöíåóÇ åöíó ÍóÓúÈõåõãú æóáóÚóäóåõãõ Çááøóåõ æóáóåõãú ÚóÐóÇÈñ ãõÞöíãñ Allāh has promised the hypocrites, men and women, and the disbelievers, the Fire of Hell, therein shall they abide FOREVER. It will suffice them. Allāh has CURSED them and for them is the lasting torment. Qur’ān 9:68 I find it so strange that Sunnīs consider these Nāṣibī hypocrites to be the best of this Ummah!!! How can Nāṣibīs be better than faithful believers? How can Nāṣibīs ever be in Paradise EVER?! How can we not curse these Nāṣibī hypocrites? MYTH THREE: THE ṢAḤĀBAH WERE NOT HERETICS AND APOSTATES Sunnīs take their religion from the Ṣaḥābah. This naturally makes the latter the heart of their religion. If the Ṣaḥābah collapse, Sunnī Islām goes down with them. This is why we see them defending the Ṣaḥābah with all their power, including the use of illogical arguments and logical fallacies. This is also evident from the way both Ibrāhīm786 and just the truth have defended clear hypocrites like Abū Bakr and Mu’āwiyah on this forum. The former (Ibrāhīm786) in particular has even rejected their most authentic hadīths, in Ṣaḥīḥ al-Bukhārī and others, simply to save Mu’āwiyah the Caller to Hellfire! His heart has been sealed. He also has a disease in his heart, and Allāh increases the disease, and for him will be a painful torment in the grave and on Qiyāmah because of what he rejects – unless he repents, of course. However, the reality, as I have proved, is that there were plenty of hypocrites among the Ṣaḥābah, all of them cursed by Allāh and sentenced by Him to eternal damnation in Hellfire. In fact, Mu’āwiyah, specifically, was an Imām of hypocrisy. Another clear reality is that a lot of the Ṣaḥābah became heretics and hidden apostates after the death of the Prophet. These facts are revealed in the most authentic ḥadīths of the Ahl al-Sunnah, and are mutawātir. I will mention a few of them. Imām al-Bukhārī records in his Ṣaḥīḥ (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H) [annotator: Dr. Mustafā Dīb al-Baghā], vol. 3, p. 1222, # 3171; vol. 3, p. 1272, # 3263; vol. vol. 4, p. 1691 # 4349; and vol. 4, p. 1766, # 4463: ÍÏËäÇ ãÍãÏ Èä ßËíÑ¡ ÃÎÈÑäÇ ÓÝíÇä¡ ÍÏËäÇ ÇáãÛíÑÉ Èä ÇáäÚãÇä¡ ÞÇá: ÍÏËäí ÓÚíÏ Èä ÌÈíÑ¡ Úä ÇÈä ÚÈÇÓ ÑÖí Çááå ÚäåãÇ ÚÜä ÇáäÈí Õáì Çááå Úáíå æÓáã ÞÜÇá: Åäßã ãÍÔæÑæä ÍÝÇÉ ÚÑÇÉ ÛÑáÇ Ëã ÞÑÃ: ßóãóÇ ÈóÏóÃúäóÇ Ãóæøóáó ÎóáúÞò äøõÚöíÏõåõ æóÚúÏÇð ÚóáóíúäóÇ ÅöäøóÇ ßõäøóÇ ÝóÇÚöáöíäó æÃæá ãä íßÓì íæã ÇáÞíÇãÉ ÅÈÑÇåíã¡ æÅä ÃäÇÓÇð ãä ÃÕÍÇÈí íÄÎÐ Èåã ÐÇÊ ÇáÔãÇá ÝÃÞæá ÃÕÍÇÈí ÃÕÍÇÈí¡ ÝíÞæá: Åäåã áã íÒÇáæÇ ãÑÊÏíä Úáì ÃÚÞÇÈåã ãäÐ ÝÇÑÞÊåã¡ ÝÃÞæá ßãÇ ÞÇá ÇáÚÈÜÏ ÇáÕÜÇáÍ: æóßõäúÊõ Úóáóíúåöãú ÔóåöíÏÇð ãóÇ ÏõãúÊõ Ýöíåöãú Åáì Þæáå: ÇáúÍóßöíãõ Narrated Ibn Abbās: The Prophet said, "You will be gathered (on the Day of Qiyāmah), bare-footed, naked and not circumcised." He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21.104) He added, "The first to be dressed on the Day of Qiyāmah, will be Ibrāhīm, and some of MY ṢAḤĀBAH will be taken towards the left side (i.e. to the Fire), and I will say: 'My Ṣaḥābah! My Ṣaḥābah!' It will be said: 'They renegade from Islām AFTER YOU LEFT THEM.' Then I will say as the pious slave (i.e. ‘Īsā) said. 'And I was a witness over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise." (5.120-121) This ḥadīth is very explicit. Those people will be from the Ṣaḥābah of the Prophet. They became apostates from Islām after his death. This shows that they were upon Islām (though hypocrites) during the lifetime of the Prophet but changed to evil after he left them. Imām al-Bukhārī further records in his Ṣaḥīḥ (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H) [annotator: Dr. Mustafā Dīb al-Baghā], vol. 5, p. 2404, # 6205 and vol. 6, p. 2587, # 6642: æÍÜÏËäí ÚãÑæ Èä Úáí¡ ÍÏËäÇ ãÍãÏ Èä ÌÚÝÑ¡ ÍÏËäÇ ÔÚÈÉ¡ Úä ÇáãÛíÑÉ¡ ÞÇá: ÓãÚÊ ÃÈÇ æÇÆá¡ Úä ÚÈÏÇááå Èä ãÓÚæÏ ÑÖí Çááå Úäå Úä ÇáäÈí Õáì Çááå Úáíå æÓáã ÞÇá: ÃäÇ ÝÑØßã Úáì ÇáÍæÖ¡ áíÑÝÚä Åáíø ÑÌÇá ãäßã Ëã áíÎÊáÌä Ïæäí¡ ÝÃÞæá íÇÑÈ ÃÕÍÇÈí ÝíÞÇá: Åäß áÇ ÊÏÑí ãÇ ÃÍÏËæÇ ÈÚÏß Narrated Ibn Mas’ūd: The Prophet, peace be upon him, said: “I will be your predecessor at the Lake-Font. Some persons FROM AMONGST YOU will be presented to me. Then they will be blocked away from me. Therefore, I will say, “O my Lord! They are my Ṣaḥābah!” It will be said, “You do not know what INNOVATIONS they introduced after your death.” This authentic ḥadīth also confirms that some of the Ṣaḥābah became heretics and innovators after the death of the Prophet. A similar ḥadīth is also recorded by Imām Muslim in his Ṣaḥīḥ (Beirut: Dār Ihyā al-Turāth al-‘Arabī) [annotator:Muḥammad Fuād ‘Abd al-Bāqī], vol. 4, p. 188, #2304: æÍÏËäí ãÍãÏ Èä ÍÇÊã¡ ÍÏËäÇ ÚÝÇä Èä ãÓáã ÇáÕÝÇÑ¡ ÍÏËäÇ æåíÈ¡ ÞÇá: ÓãÚÊ ÚÈÏÇáÚÒíÒ Èä ÕåíÈ íÍÏË ÞÇá: ÍÏËäÇ ÃäÓ Èä ãÇáß Ãä ÇáäÈí Õáì Çááå Úáíå æÓáã ÞÇá: áíÑÏä Úáíø ÇáÍæÖ ÑÌÇá ããä ÕÇÍÈäí¡ ÍÊì ÅÐÇ ÑÃíÊåã æÑÝÚæÇ Åáíø ÇÎÊáÌæÇ Ïæäí¡ ÝáÃÞÜæáä Ãí ÑÈ ÃÕíÍÇÈí ÃÕíÍÇÈí ÝáíÞÜÇáä áÜí Åäß áÇ ÊÏÑí ãÇ ÃÍÏËæÇ ÈÚÏß Narrated Anas b. Mālik: The Prophet, peace be upon him, said, “Some persons from amongst THOSE WHO ACCOMPANIED ME will meet me at the Lake-Font. I will see them, and they will be presented to me. Then, they will be blocked away from me. I will say: ‘O my Lord, THEY ARE MY ṢAḤĀBAH! THEY ARE MY ṢAḤĀBAH’. It will be said to me: ‘You do not know what INNOVATIONS they introduced after your death’”. Imām Aḥmad similarly records in his al-Musnad (Beirut, Lebanon: Muasassat al-Risālah; 1416 H) [annotators: Shu’ayb al-Arnaūt and others], vol. 3, p. 346, #14768, vol. 15, p. 230, # 20373: ÍÏËäÇ ÚÝÇä¡ ÍÏËäÇ ÍãÇÏ Èä ÓáãÉ¡ ÃäÇ Úáí Èä ÒíÏ¡ Úä ÇáÍÓä¡ Úä ÃÈí ÈßÑÉ Ãä ÑÓæá Çááå IÞÇá: áíÑÏä Úáíø ÇáÍæÖ ÑÌÇá ããä ÕÍÈäí æÑÂäí¡ ÍÊì ÅÐÇ ÑÝÚæÇ Åáíø æÑÃíÊåÜã ÇÎÊáÌæÇ ÏæäÜí¡ ÝáÃÞÜæáä ÑÈ ÃÕÍÇÈí ÃÕÍÇÈí¡ ÝíÞÇá Åäß áÇ ÊÏÑí ãÇ ÃÍÏËæÇ ÈÚÏß Narrated Abū Bakra: The Messenger of Allāh said, “Some persons from amongst THOSE WHO ACCOMPANIED AND SAW ME will meet me at the Lake-Font. They will be presented to me. But then, they will be blocked away from me. I will say, ‘O my Lord! My Ṣaḥābah! My Ṣaḥābah!’ It will be said, “You do not know what INNOVATIONS they introduced after your death.’” The annotator, Shaykh Ḥamzah Aḥmad al-Zayn, states: ÅÓäÇÏå ÍÓä Its chain is ḥasan (good). These people saw the Prophet (pbuh) and kept his company. This proves absolutely that they were Muslims during his lifetime, and effectively counted among his Ṣaḥābah. Many of them were hypocrites then. But, after his death, many of them became hidden apostates, while several others also introduced lots of bid’ahs into Islām, which Sunnīs follow today as their religion.
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