tag:blogger.com,1999:blog-59376610512255235222024-03-12T20:57:04.229-07:00Shia Sunni Portal( The Silencer )Unknownnoreply@blogger.comBlogger143125tag:blogger.com,1999:blog-5937661051225523522.post-54792023727558580312011-07-19T15:35:00.001-07:002011-07-19T15:35:59.938-07:00Wahabi Salafi Shocker<iframe width="425" height="349" src="http://www.youtube.com/embed/bCBkQoMBJ6Y" frameborder="0" allowfullscreen></iframe>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-1237147866047820122011-06-17T15:29:00.001-07:002011-06-17T15:29:33.483-07:00Wahabi Salafi Belly Dancer<iframe width="425" height="349" src="http://www.youtube.com/embed/q_0m0I0vR2U" frameborder="0" allowfullscreen></iframe>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-44557700004779010182011-06-17T15:15:00.000-07:002011-06-17T15:15:15.247-07:00Shaytan seen in Wahabi Salafi Group<iframe width="425" height="349" src="http://www.youtube.com/embed/L4Sx2d0oaXU" frameborder="0" allowfullscreen></iframe>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-24851376620313818352010-10-18T19:41:00.000-07:002011-06-23T01:00:15.696-07:00Umar Al Khattab Superior than the Holy Prophet - according to sunni<span class="Apple-style-span" style="color: #333333; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: 18px;"></span><br />
<div style="margin-bottom: 1em; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span>In the Name of Allah, the Beneficent, the Merciful</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><br />
</div><div style="margin-bottom: 1em; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span>We do believe that our Imams (as) are superior to all the prophets except the Prophet Muhammad, peace be upon him and his family. Sunnis often express disgust at such a belief, even though their own authentic hadiths confirm these same facts! We have provided these hadiths in these articles: <a href="http://wilayat.net/index.php?option=com_content&view=article&id=243:al-albanis-takfeer-of-the-holy-prophet-pbuh&catid=83:imamat-general" style="color: #006699; text-decoration: underline;">1</a> and <a href="http://wilayat.net/index.php?option=com_content&view=article&id=667:the-ahl-al-bayt-are-superior-to-the-previous-prophets--sahih-sunni-proofs&catid=68:1-temporary-undecided-category" style="color: #006699; text-decoration: underline;">2</a>. Ironically, these same Sunnis hold certain beliefs about Umar that really places him far, far above the level of the Prophet Muhammad, peace be upon him and his family, and that puts the latter (i.e. the Prophet Muhammad) among the evil-doers and polytheists. <em>Naudhobillah</em>! In this article, we will be examining this <em>kufr</em> belief of Sunnis, through their authentic hadiths, in their <em>ghuluww</em> worship of Umar ibn al-Khattab.</span></div><div style="margin-bottom: 1em; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="margin-bottom: 1em; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="margin-bottom: 1em; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><span>Before we start, we would like to call the attention of our esteemed readers to a particularly evil trait in Sunni hadiths. Usually, to praise a Sahabi, Sunni hadiths lower the rank of the Prophet, peace be upon him and his family, such that that Sahabi flies higher than him. A good example is examined in <a href="http://wilayat.net/index.php?option=com_content&view=article&id=661:public-nudity-and-adult-suckling-are-qsunnahq-in-sunni-islam&catid=46:ethics" style="color: #006699; text-decoration: underline;">this article.</a> In other to prove that Uthman was a modest, shy guy, the so-called authentic Sunni hadiths accused the Prophet Muhammad, peace be upon him and his family, of appearing naked to his followers!! It is the same satanic tactic that has been used in the hadiths we will be citing now. In order to prove the infallibility of Umar, Sunnis have once again be forced to portray the Prophet Muhammad, peace be upon him and his family, as the “errand boy” of Satan!</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>So, let’s get started!</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Shaykh Muhammad Nasir al-Din al-Albani, in his </span><a href="http://sh.rewayat2.com/albany/Web/2118/002.htm" style="color: #006699; text-decoration: underline;"><span><em>Silsilah al-Ahadith al-Sahihah</em>, vol. 5, p. 330, Number 2261</span></a><span> (see also <a href="http://www.alalbany.net/books_view.php?id=2261&search=%DF%CA%C7%C8%20%C7%E1%E1%E5%20%E6%D3%E4%C9%20%E4%C8%ED%E5&in=10" style="color: #006699; text-decoration: underline;">this link</a>), records:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span></span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">عن بريدة خرج رسول الله صلى الله عليه وسلم في بعض مغازيه فلما انصرف جاءت جارية سوداء فقالت يا رسول الله إني نذرت إن ردك الله سالما أن أضرب بين يديك بالدف وأتغنى . فقال لها رسول الله صلى الله عليه وسلم إن كنت نذرت فاضربي وإلا فلا. فجعلت تضرب فدخل أبو بكر وهي تضرب ثم دخل علي وهي تضرب ثم دخل عثمان وهي تضرب ثم دخل عمر فألقت الدف تحت أستها ثم قعدت عليه فقال رسول الله صلى الله عليه وسلم إن الشيطان ليخاف منك يا عمر إني كنت جالسا وهي تضرب فدخل أبو بكر وهي تضرب ثم دخل علي وهي تضرب ثم دخل عثمان وهي تضرب فلما دخلت أنت يا عمر ألقت الدف</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Narrated Buraydah:</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span></span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Allah’s Apostle, peace be upon him, went to one of his battles. When he returned, a black girl came to him and said, “O Allah’s Apostle, I made a vow that you Allah returned you safely (from the battlefield), I would beat the <em>Daff</em> <span style="text-decoration: underline;">and sing</span> in front of you.” Allah’s Apostle said to her, “If you indeed made that vow, then beat. But if you did not, then do not beat.” Then she began to beat. Abubakr entered and she continued to beat. Ali entered and she continued to beat. Uthman entered and she continued to beat. But when Umar entered, she threw the <em>Daff</em> under her buttock and sat upon it. Upon this, Allah’s Apostle, peace be upon him, said, “Satan CERTAINLY fears you O Umar! I was sitting and she get beating. Abubakr entered and she continued beating. Ali entered and she continued beating. Uthman also entered and she continued beating. But when you, O Umar, entered, she threw away the <em>Daff</em>.</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Shaykh al-Albani says:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">صحيح</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Sahih</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>The same hadith has been recorded by Imam al-Tirmidhi, in his </span><a href="http://www.kl28.com/knol3/?p=view&post=94520&page=318" style="color: #006699; text-decoration: underline;"><span><em>Jami’ al-Tirmidhi</em>, vol. 5, p. 620, Number 3690</span></a><span> (al-Albani ed.). Al-Tirmidhi himself says about the hadith:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">حسن صحيح غريب</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Hasan Sahih Gharib</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>While Shaykh al-Albani has this comment:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">صحيح سند الحديث</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>The hadith has a sahih chain</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Another version of that same hadith is recorded by Shaykh al-Albani in his </span><a href="http://sh.rewayat2.com/albany/Web/2118/002.htm" style="color: #006699; text-decoration: underline;"><span><em>Silsilah al-Ahadith al-Sahihah</em>, vol. 4, p. 142, Number 1609</span></a><span> (see also <a href="http://www.alalbany.net/books_view.php?id=5307&search=%CA%D1%DF%CA%20%DD%ED%DF%E3&in=3" style="color: #006699; text-decoration: underline;">this link</a>):</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">عن عبد الله بن بريدة عن أبيه أن أمة سوداء أتت رسول الله صلى الله عليه وسلم ورجع من بعض مغازيه فقالت إني كنت نذرت إن ردك الله صالحا أن أضرب عندك بالدف قال إن كنت فعلت فافعلي وإن كنت لم تفعلي فلا تفعلي فضربت فدخل أبو بكر وهي تضرب ودخل غيره وهي تضرب ثم دخل عمر قال فجعلت دفها خلفها وهي مقنعة فقال رسول الله صلى الله عليه وسلم إن الشيطان ليفرق منك ياعمر وزاد أنا جالس ههنا ودخل هؤلاء فلما دخلت فعلت ما فعلت</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Narrated Abdullah ibn Buraydah, from his father:</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span></span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>A black girl came to Allah’s Apostle, peace be upon him, on his return from one of his battles and said, “I made a vow that if Allah returned you in good health, I would beat the <em>Daff</em> in your presence.” He replied, “If you indeed made that vow, then beat it. But if you did not make any vow, then don’t beat it.” She then beat the <em>Daff</em>. Abubakr entered and she continued to beat. Others entered while she continued to beat. But when Umar entered, she hid the <em>Daff</em> behind her, and she was veiled. Then Allah’s Apostle, peace be upon him, said, “Verily, Satan always parts way with you O Umar! I was sitting here and others too entered. But when you entered, she did what she did.”</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Shaykh al-Albani says:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">صحيح</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Sahih</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>In his </span><a href="http://sh.rewayat2.com/albany/Web/2153/004.htm" style="color: #006699; text-decoration: underline;"><span><em>Sahih wa Da'if Sunan Abu Dawud</em>, vol. 7, p. 312, Number 3312</span></a><span> (see also <a href="http://www.islamweb.net/ver2/Archive/showHadiths2.php?BkNo=3&KNo=16&BNo=27" style="color: #006699; text-decoration: underline;">this link</a>), Shaykh al-Albani again records:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">حدثنا مسدد ثنا الحرث بن عبيد أبو قدامة عن عبيد الله بن الأخنس عن عمرو بن شعيب عن أبيه عن جده<span> </span>أن امرأة أتت النبي صلى الله عليه وسلم فقالت يا رسول الله إني نذرت أن أضرب على رأسك بالدف قال أوفي بنذرك قالت إني نذرت أن أذبح بمكان كذا وكذا مكان كان يذبح فيه أهل الجاهلية قال لصنم قالت لا قال لوثن قالت لا قال أوفي بنذرك</span></strong><strong><span style="font-size: 14pt;"></span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Narrated Amr ibn Shay’b, from his father, from his grandfather:</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span></span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>A woman went to the Prophet, peace be upon him, and said, “O Allah’s Apostle, I made a vow to beat Daff over your head.” He said, “Fulfil your vow.” She then said, “I also made a vow to slaughter an animal in sacrifice at so-and-so place where the pagans used to slaughter animals for sacrifice.” He asked, “You want to sacrifice to the statues?” She said, “No.” He asked again, “To the idols?” She said, “No.” Then he said, “Fulfil your vow.”</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Shaykh al-Albani says:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span lang="AR-SA" style="font-size: 14pt;">حسن صحيح سند الحديث</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Hasan; the hadith has a sahih chain.</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>The points in the above hadiths are:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>1. The devil captured the Prophet Muhammad, peace be upon him and his family, through the medium of a black girl, and made him listen to music. Abubakr, Ali and Uthman were similarly captured by Satan.</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>2. The devil had complete control of the situation and was fully in charge until Umar intervened!</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>3. The devil feared Umar and always parted ways with him. Therefore, as soon as Umar arrived, the devil fled, and the Prophet, Abubakr, Ali and Uthman were rescued from the grip of Satan by the great hero, Umar!</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Another Sunni hadith narrates another epic story where the great Umar again saved the Prophet Muhammad, peace be upon him and his family, from the claws of Satan! Al-Bukhari records:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>Narrated Sa'd:</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span></span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>'Umar bin Al-Khattab asked permission of Allah's Apostle to see him while SOME QURAISHI WOMEN were sitting WITH HIM and they were asking him to give them MORE FINANCIAL SUPPORT while raising their voices over the voice of the Prophet. <span style="text-decoration: underline;">When 'Umar asked permission to enter, all of them hurried to screen themselves</span>. The Prophet admitted 'Umar and he entered, while the Prophet was smiling. 'Umar said, "May Allah always keep you smiling, O Allah's Apostle! Let my father and mother be sacrificed for you !" The Prophet said, "<span style="text-decoration: underline;">I am astonished at these women who were with me. As soon as they heard your voice, they hastened to screen themselves</span>." 'Umar said, "You have more right, that they should be afraid of you, O Allah's Apostle!" And then he ('Umar) turned towards them and said, "<span style="text-decoration: underline;">O enemies of your souls! You are afraid of me and not of Allah's Apostle</span>?" The women replied, "Yes, for you are sterner and harsher than Allah's Apostle." Allah's Apostle said, "<span style="text-decoration: underline;">O Ibn Al-Khattab! By Him in Whose Hands my life is, WHENEVER SATAN SEES YOU TAKING A WAY, HE FOLLOWS A WAY OTHER THAN YOURS!</span>"</span></strong></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span><a href="http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/073.sbt.html" style="color: #006699; text-decoration: underline;">Sahih al-Bukhari, Volume 8, Book 73, Number 108</a></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>One wonders why the wives of the Prophet Muhammad, peace be upon him and his family, have been referred to in this hadith simply as “some Quraysh women”! Also, in the other hadiths, a black girl was the agent of Satan through which he allegedly afflicted the Prophet, peace be upon him and his family. Guess who the Satanic agents are in the above hadith?</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>Sunnis need to re-think these hadiths. How could Umar have saved the greatest of the prophets, peace be upon them all, from the clutches on Satan on at least two occasions? Is this not evidence of Sunni belief that Umar was purer and better than the Prophet Muhammad, peace be upon him and his family? We would love to see a logical Sunni response to this article.</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>In conclusion, we invite Sunnis to compare their hadiths with the clear implications of these verses:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>[Shakir 15:32-44] He said: O Iblis! what excuse have you that you are not with those who make obeisance? He said: I am not such that I should make obeisance to a mortal whom Thou hast created of the essence of black mud fashioned in shape. He said: Then get out of it, for surely you are driven away: And surely on you is curse until the day of judgment. <span>He said: My Lord! then respite me till the time when they are raised. He said: So surely you are of the respited ones Till the period of the time made known. He said: My Lord! because Thou hast made life evil to me, I will certainly make (evil) fair-seeming to them on earth, and I will certainly cause them all to deviate <span style="text-decoration: underline;">Except Thy servants from among them, the devoted ones</span></span>. He said: This is a right way with Me: Surely, <span style="text-decoration: underline;"><span>as regards My servants, you have NO AUTHORITY over them EXCEPT THOSE WHO FOLLOW YOU of the deviators</span></span>. And surely Hell is the promised place of them all: It has seven gates; for every gate there shall be a separate party of them.</span></strong></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span style="color: windowtext; font-size: 11pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>And:</span></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span style="color: windowtext; font-size: 11pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span>[Shakir 5:105] O you who believe! take care of your souls; <span style="text-decoration: underline;">he who errs cannot hurt you WHEN YOU ARE ON THE RIGHT WAY</span>; to Allah is your return, of all (of you), so He will inform you of what you did.</span></strong></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span style="color: windowtext; font-size: 11pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>And:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span><br />
</span></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span style="color: windowtext; font-size: 11pt;"></span></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span style="color: white; font-size: 11pt;">[Pickthall 16:98-100] And when thou recitest the Qur'an, seek refuge in Allah from Satan the outcast. Lo! he hath no power over those who believe and put trust in their Lord. <span style="text-decoration: underline;">His power is ONLY over those who make a friend of him, AND those who ascribe partners unto Him (Allah)</span>.</span></strong></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span style="color: white; font-size: 11pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span>And:</span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0px; margin-right: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span><br />
</span></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><span style="color: white; font-size: 11pt;"></span></div><div style="margin-bottom: 0.0001pt; margin-left: 0in; margin-right: 0in; margin-top: 0in; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: justify;"><strong><span style="color: white; font-size: 11pt;">[Pickthall 72:27-28] Save unto every messenger whom He hath chosen, and then <span style="text-decoration: underline;">He maketh a guard to go before him and a guard behind him</span> that He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things.</span></strong></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-80566789728879774342010-08-22T05:12:00.001-07:002010-08-22T05:12:45.173-07:00Wahabi Disco<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/wnBrcpCZLWM?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/wnBrcpCZLWM?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-27893672766321642072010-08-22T05:11:00.000-07:002010-08-22T05:11:17.431-07:00wahabi kufur<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/IUhhZIUeJHs?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/IUhhZIUeJHs?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-90158039686348097832010-08-22T02:16:00.001-07:002010-08-22T02:16:17.348-07:00Wahabi Dance Fever<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/SzF0iMXYqvM?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/SzF0iMXYqvM?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-45198631200999045412010-08-22T02:15:00.001-07:002010-08-22T02:15:00.418-07:00Wahabi Funny Prayer<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/R-7aqxwItgI?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/R-7aqxwItgI?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-73704895053747068642010-08-22T02:13:00.000-07:002010-08-22T02:13:17.174-07:00Wahabi Prayer!!!!<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/vRnbV5IDVOo?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/vRnbV5IDVOo?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object><br />
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<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/Mvz3IEgWHB8?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/Mvz3IEgWHB8?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object><br />
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<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/Efd_oUNvYDs?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/Efd_oUNvYDs?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-52443188663859939582010-08-22T02:08:00.001-07:002010-08-22T02:08:40.754-07:00Wahabi Dance<object height="385" width="480"><param name="movie" value="http://www.youtube.com/v/6PtHE1TV8bg?fs=1&hl=en_US"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/6PtHE1TV8bg?fs=1&hl=en_US" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="480" height="385"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-42659874077206288102010-07-26T02:35:00.000-07:002010-08-16T02:48:14.683-07:00Uthman Affan funeral scandal - response to Imam Khomeini (ra) burialEverywhere Nasibies are making propaganda by saying "Khomeini Dragged through Streets" (naudobillah) and laughing at this Accident. By Allah, these Nasibies are worst creatures while nobody could laugh at such accidents (just look how hundreds of Pilgrims died several times during Hajj due to such accidents).<br />
In response to these Nasibies, today we want to show One Reality of History, which has been hidden due to the mass propaganda of Nasibies. And this reality is about the Burrial of '<span class="searchlite">Uthman Ibn 'Affan (the 3rd Caliph)</span>, who was killed and dragged through streets of Madina and stoned by Ansar (انصار Helpers, consisted of Sahaba and Taba'een) till Jewish Garden of Hashsh-Kawkab. And the killers were no one other than those same Sahaba and Tabaeen.<br />
<h1 style="color: red;"><span style="font-size: large;">Sahaba/Tabaeen of Madina stoning and dragging the Dead Body of Uthman and burying him in Jewish graveyard </span></h1>We are presenting all of the following Traditions from "History of Tabari" (Enlish Edition, Volume 15, Incidents of Year 35 Hijri), translated by Stephen Humphreys (University of Winsconsin, Madison), published by State University of New York Press.<br />
<br />
These same traditions have also been mentioned by Ibn Kathir in his Al-badaya wa Al-Nahaya.<br />
<h2><span style="color: teal;">First Tradition</span></h2>(Page 246)<br />
<br />
It was related to me by ]a'far b. 'Abdallah al-Muharnmadi—'Amr<br />
b. Hammad and 'Ali b. Husayn-Husayn b. ‘lsa—his father-—Abu<br />
Maymunah—Abu Bashir al-'Abidi: <br />
<b><span style="color: red;">'Uthman’s corpse} was thrown aside and left unburied for three days.</span> <br />
Then Hakim bin Hizam al-Qurashi, who was a member of the clan of <br />
Asad b. ‘Abd al-'Uzza, and Jubayr b. Mut'im b. 'Adi b. Nawfal b. ‘Abd Manaf<br />
spoke to 'Ali about his burial, seeking his permission for<br />
['Uthman’s) family to see to that. 'Ali granted them his permis-<br />
sion<span style="color: blue;"> but when news of this spread people lay in wait for<br />
['Uthman’s body] by the road, armed with stones.</span> A few members<br />
of his family set out with |his body],<span style="color: red;"> intending to take him to an<br />
enclosure in Medina named Hashsh Kawkab, where the Jews used<br />
to bury their dead.</span><span style="color: blue;"> Now when ['Uthman's body] was brought out<br />
before the people, they stoned his bier and were bent on throwing<br />
him to the ground.</span> When 'Ali hear that, he sent and demanded<br />
that they leave him alone.<span style="color: red;"> They did so, and ['Uthman’s body] was<br />
hurried along and interred in Hashsh Kawkab.</span> <span style="color: #993300;">When Mu‘awiyah<br />
b. Abi Sufyan gained supremacy over the Muslims (al-nas], he<br />
ordered that enclosure to be razed and transferred [‘Uthman’s<br />
body to al-Baqi'. Then he commanded the people to bury their<br />
dead around his grave, until ultimately (those graves] adjoined the<br />
cemetery of the Muslims.</span></b><br />
<br />
<b>Questions to Nasibies:</b><br />
<ul><li> Ali, Talha, Zubair, Saad bin Abi Waqqas, Imam Hassan, Imam Hussain,........ and a lot of other Sahaba hundreds of other Tabaeen were present in Madiana and it's surroundings.<br />
<b>Tell us, what were they doing FOR THE COMPLETE 3 DAYS (i.e. Uthman's funeral was not burried for complete 3 days)?<br />
<br />
</b></li>
<li><b>People stoned the body of Hadhrat Uthman, broke his ribs, didn't let him washed (for burrial), didn't offered his funeral prayer (except for 5-6 of his relatives/slaves),..... <span style="color: purple;">could Nasibies tell us what those thousands of Sahaba and Taba'een of Madina did in order to protect Uthman?</span></b></li>
</ul><h2><span style="color: teal;">Second Tradition: </span></h2>Page 247<br />
It was related to me by Ja'far—'Amr and ‘Ali—Husayn—his<br />
father—al-Mujalid b. Sa'id —Yasaar b. Abi Karib—his<br />
father Abu Karib, who had been an official in charge of ‘Uthman's<br />
treasury:<br />
<b>'Uthman was buried at twilight. Only Marwan b. al-<br />
Hakam, three of his free men, an his fifth daughter<br />
were present at his funeral.<span style="color: blue;"> His daughter wailed in mourning and<br />
raised Her voice in lament for him.</span> <span style="color: #993300;">The people took stones and<br />
hooted "Long-bearded old idiot<span style="color: red;"> [i.e. Nathal]</span>!</span> She was nearly stoned. Then <br />
they said, "(Go to] the compotmd, the compound." And thus he<br />
was interred in a compound outside [Medina].</b><br />
<b>Comments:</b><br />
<ul><li>It was 'Aisha bit Abi Bakr (the Mother of Believers) who started saying "Nathal" (old fool) to 'Uthman bin 'Affan. And these People, who are stoning/dragging Uthman's dead body, they are only following 'Aisha bint Abi Bakr. Therefore, 'Uthman was killed in fire which was ignited by 'Aisha bint Abi Bakr. </li>
</ul><h2><span style="color: teal;">Third Tradition:</span></h2>Page 248<br />
According to Muhammad (al-Waqidi}—‘Abdallah b. Yazid al-<br />
Hudhali—'Abdallah b. Sa‘idah:<br />
<b>For two nights after he was killed,<br />
<span style="color: blue;">'Uthman remained [where he had fallen] and they were unable to<br />
bury him.</span> Then four men bore [his body] away-——Hakim b. Hizam,<br />
Jubayr b. Mut‘im, Niyar b. Mukram, and Abu Jahm b. Hudhayfah.<br />
When he was laid down so that the funeral prayer could be per-<br />
formed for him, <u><span style="color: red;">a band of the Helpers (Ansaar of Madina i.e. Sahaba and Tabaeen) came and<br />
forbade them to perform the prayer.</span></u> These included <br />
Aslam b. Aws b. Bajrah al-Saa'idi and Abu Hayyah al-Mazini among several<br />
others. <span style="color: blue;">They forbade (‘Uthman's supporters) to bury him at al-Baqi‘.</span>...<br />
<span style="color: #993300;">So they buried him in Hashsh Kawkab.</span><span style="color: #333399;"> When the<br />
Banu Umayyah reigned, they had that garden included in al-<br />
Baqi', and it is today the cemetery of the Banu Umayyah.</span></b><br />
<b>Comments:</b><br />
<ul><li>Just see it were HELPERS (i.e. Residents of Madina), who consisted of Sahaba as well as Taba'een who forbade them to offer Funeral Prayer at that place.</li>
<li>And then these were the same Ansaar Sahaba and Taba'een who forbade that 'Uthman is burried in Muslim Graveyard.</li>
<li>And due to them 'Uthman was not even burried in Muslim Graveyard but in Jewish Graveyard.</li>
</ul><u>Question for Nasibies is to tell us where were their Super Man like Hero Sahabas and Tabaeen from Madina and all the surroundings while 'Uthman's dead body left unburried for complete 3 days? </u><br />
<h2><span style="color: teal;">Fourth Tradition</span></h2>Page 248<br />
According to Muhammad (al-Waqidi)—‘Abdallah b. Musa al-<br />
Makhzumi:<br />
<b>When 'Uthman was killed, (his assassins) tried to cut<br />
off his head, but Na'ilah and Umm al-Banin fell upon him and<br />
stopped them. <span style="color: #993300;">The two women screamed and beat [their] faces<br />
and rent their clothing</span>. In the face of this, Ibn 'Udays said, "Leave<br />
him." <span style="color: #333399;">And thus 'Uthman, his corpse still unwashed, was taken<br />
out and brougt to al-Baqi'.</span> <span style="color: #ff6600;">[The mourners] wanted to perform the<br />
funeral prayer for him in the place set aside for funerals</span>,<span style="color: red;"> <u>but the<br />
Helpers (Ansaar i.e. Sahaba and Tabaeen) refused (to allow that).</u> </span>'Umayr bin Dhabi' appeared while<br />
'Uthman was stretched out upon a door.<span style="color: blue;"> 'Umayr jumped 0n him<br />
and broke one of his ribs,</span> saying, “You left Dhabi’ in prison until<br />
he died there."</b><br />
<h2><span style="color: teal;">Fifth Tradition</span></h2>Page 249<br />
It was related to me by al-Harith—Ibn Sa°d—Abu Bakr b.<br />
‘Abdallah b. Abi Uways—his grandfather’s paternal uncle, al-<br />
Rabi‘ b. Malik b. Abi 'Amir—(Al-Rabi's) father:<br />
<b>I was one 0f 'Uthmarfs pallbearers when he was killed. We carried him upon a<br />
door,<span style="color: blue;"> and his head was bumping up and down on the door because<br />
we were walking so fast.</span> We wer possessed with fear until we<br />
interred him <span style="color: red;">in his grave in Hashsh Kawkab.</span></b><br />
Ya Nasibies, you laugh at the unintentional accident of falling of Coffin or Imam Khomeini. Such unintentional accidents could happen to every one and every where (like hundreds of Pilgrims died several times during Hajj due to such accidents). No human being could ever laugh at such accidents except for one who are followers of Shaitan like Nasibies.<br />
But Nasibies never stopped laughing till they were showed the ending of 'Uthman's funeral and burrial, which was not an "Unintentional" accident but he was intentionally killed in Madiana, didn't get the funeral wash, no one offered his funeral prayer except for 5-7 people, was not allowed to be burried in Muslim Graveyard ... and all that was done in presence of thousands of Sahaba/Tabaeen of Madina who didn't appear for complete 3 days where 'Uthman's body was left unburried.<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1WjMjOWqI/AAAAAAAAAYU/Ti2UOuE1kss/s1600/uth1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1WjMjOWqI/AAAAAAAAAYU/Ti2UOuE1kss/s320/uth1.jpg" /></a><a href="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1Wmzw_lNI/AAAAAAAAAYc/KQpjlSkF5oU/s1600/uth2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1Wmzw_lNI/AAAAAAAAAYc/KQpjlSkF5oU/s320/uth2.jpg" /></a><a href="http://1.bp.blogspot.com/_rGJlGej-XSI/TE1Wo6OW-PI/AAAAAAAAAYk/AGCdMIiBLzw/s1600/uth3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://1.bp.blogspot.com/_rGJlGej-XSI/TE1Wo6OW-PI/AAAAAAAAAYk/AGCdMIiBLzw/s320/uth3.jpg" /></a><a href="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1WqZAtzMI/AAAAAAAAAYs/yOZpuI5un3M/s1600/uth4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1WqZAtzMI/AAAAAAAAAYs/yOZpuI5un3M/s320/uth4.jpg" /></a><a href="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1Wsv4QK0I/AAAAAAAAAY0/qsELXQJFDZc/s1600/uth5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/_rGJlGej-XSI/TE1Wsv4QK0I/AAAAAAAAAY0/qsELXQJFDZc/s320/uth5.jpg" /></a></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-63667155690942716492009-12-12T16:14:00.001-08:002009-12-12T16:14:48.397-08:00WAHABISM-TERRORIST ORGANISATION<object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/YdnsDtv4EkY&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/YdnsDtv4EkY&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-53778778887380514052009-12-12T16:13:00.001-08:002009-12-12T16:13:58.095-08:00Prophet Mohamed Warns about Wahabism<object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/gqlJDMq46aM&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/gqlJDMq46aM&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-4430124659954490542009-12-12T16:12:00.001-08:002009-12-12T16:12:15.668-08:00Satellite Proof that Founder of Wahabism is Horn of Devil (Part 2)<object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/1mkdRE20nI0&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/1mkdRE20nI0&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-15713693952101963072009-12-12T16:10:00.001-08:002009-12-12T16:10:54.885-08:00Satellite Proves that Wahabi Najdi Imam is Horn of Devil (PART 1)<h1><object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/7pEIR4bE6ug&hl=en_US&fs=1&"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube.com/v/7pEIR4bE6ug&hl=en_US&fs=1&" type="application/x-shockwave-flash" allowscriptaccess="always" allowfullscreen="true" width="425" height="344"></embed></object></h1>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-8657444236598324402009-12-11T20:56:00.000-08:002009-12-11T20:56:30.059-08:00SHIAISM<div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In the Name of Allah, the Beneficent, the Merciful</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">What we stated is the reality of Sunnism. Sunnis bring down the Allah (swt) and His Orophets and Imams in order to save the status of the Sahabah. There are many bid’ahs that the later introduced into Islam, which Sunnis defend by fabricating hadiths attributed to the Holy Prophet (pbuh). We gave lots of examples in the Volume One. In this one too, we have cited lots of others. Let us cite one more example now:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Narrated by Abdel Malik ibn Shu’aib ibn Laith Ibn Sa’ad, narrated by his father, narrated by his grandfather, narrated by Ukail ibn Khalid, narrated by ibn Shihab, narrated by Yahya ibn Sa’id ibn al-Aas who narrated that Aisha, the wife of the Prophet, and Uthman related to him that Abu Bakr requested permission from the Prophet to enter when the Prophet was lying down on Aisha’s bed wearing her garment (<i>mirt</i>). So the Prophet gave permission to Abu Bakr to enter while he (Muhammad) was in that state and Abu Bakr finished what he needed and left. Later, Umar came and requested permission to enter and the Prophet gave him permission to enter <i>while he (Muhammad) was in that state</i>. So Umar finished what he needed and left. Later, Uthman requested permission to enter to the Prophet, so Muhammad sat up and told Aisha, “Wrap yourself well with your clothes.”</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua=""> </span></b><b><span ;="" antiqua="">So <span class="searchterm2">Aisha</span> did as the Prophet requested and left. Afterwards, Aisha asked the Prophet, “O Prophet! Why is it that I didn’t see you anxious when Abu Bakr or Umar came like you were when Uthman came in?” </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">The Prophet replied, “Uthman is a bashful man, and I feared that if I gave him permission to enter in the state that I was in, he would not have finished what he came for.”</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="searchterm2"><span ;="" antiqua="">Sahih</span></span><span ;="" antiqua=""> Muslim, Hadith Number 4415</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">This is a related one:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Aishah said, “Allah's Messenger, peace <span class="searchterm1">be</span> upon him, was lying in bed in my room WITH THIS THIGH UNCOVERED when Abu Bakr sought permission to get in... <span class="searchterm1">and</span> he conversed in the same very state (the Prophet's thigh uncovered). Then 'Umar sought permission and it was given to him and he conversed in that very state. Then 'Uthman sought permission…and Allah's Messenger sat down and set right HIS CLOTHES.” Aishah said, “Abu Bakr entered and you did not stir and did not observe much care (in arranging YOUR CLOTHES), then 'Umar entered and you did not stir and did not arrange YOUR CLOTHES, then 'Uthman entered and you got up and set YOUR CLOTHES right.” He said, “<em>Should I not show modesty to one to </em><span class="searchterm1"><i>whom</i></span><em> even the Angels show modesty.</em>”</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Sahih Muslim, No. 4414</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">The first one portrays the Holy Prophet (pbuh) as putting on Aisha’s clothes, while Aisha herself was improperly dressed and did not bother until Uthman the shy came! He was prepared to speak to his guests in that state!! The second one even makes things worse. It shows the Holy Prophet (pbuh) appearing half-naked (since he exposed his “awrah”, nakedness, i.e. his thigh) to his guests!! Subhannallah! This is the kind of things we say. There were some Sahabah who did this. To justify this act, the Sunnis fabricated the above hadiths.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">While they bring down the Holy Prophet (pbuh) in order to defend their leaders, Sunnis think we also defend the prophets as a way of defending the infallibility of the Ahl al-Bayt (as). Many of them think that we place the Imams above the Holy Prophet (pbuh). Therefore, if the infallibility of Muhammad (pbuh) is proved, that of his superiors is automatically proved!</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">We believe Muhammad (pbuh) to be the best of Allah’s (swt) entire creation. We also believe do not believe that Jibrail (as) made a mistake in conveying the prophethood to Muhammad (pbuh) rather than Ali (as). These are nothing but the imaginations of our enemies. We do not believe in the corruption of the Qur’an. We do not accuse the Mothers of the Believers of adultery. Rather, the Sahabah did that. We cannot go on and on here. Our enemies are spreading tons of false information about us. But, Allah (swt) is our Protector. Actually, they benefit from the false rumours since the Truth is prevented from spreading. But, their benefit is only temporary inshallah.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">We will present a few Shi’a narrations here to show our true position, specifically on the status of the Ahl al-Bayt (as).</span><span ;="" antiqua=""></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from abu Talib from Sadir who has said that he asked abu ‘Abdallah (a.s.) the following. "A certain group of people believe that you are gods. They read to us from the Quran about it. <i>And it is He Who in heaven is God and in earth is God."</i> (43:84). The Imam (a.s.) said, "O Sadir, my hearing, my sight, my skin, my flesh, my blood and my hair are (all) disdain such people, and Allah also disdains them. They do not follow my religion and the religion of my forefathers. I swear by Allah, Allah will not place me with them on the Day of Resurrection. The only thing from Allah to them will be His anger." The narrator has said that he said, "Among us there is a group of people who believe that you are messenger and read to from the Holy Quran. <i>"O Messengers, eat of the good things and do righteousness; surely I know the things you do</i> (23:51). The Imam (a.s.) said, "O Sadir, my hearing, my sight, my skin, my flesh, my blood and my hair are (all) disdain such people, and Allah and Hid Messenger also disdains them. They do not follow my religion and the religion of my forefathers. Allah will not place me with them on the Day of Judgment. The only thing from Allah towards them will be His anger." </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
The narrator has said that he then asked, "What are you then?" the Imam (a.s.) said, "We are the treasuries of the knowledge of Allah. We are the translators of the commands of Allah. We are infallible people. Allah, the Most Holy, the Most High, has commanded people to obey us and prohibited them to disobey us. We are the complete Divine authority over all that is below the heavens and above the earth." </span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<i>Usool al Kafi, Volume 1, Kitab al Hujah, Chapter 53 Hadith 6</i></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam Jafar Sadiq (as) said:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b>"Prophethood ended with your Prophet, and after him no further divine book shall appear" </b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Usool-e-Kafi volume 1 page 211</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Imam Ali al-Rida (as) said:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b>"The Shari'ah of Muhammad shall remain until the Day of Judgment, no Prophet will appear after him until the Day of Judgment, Anyone who after our Prophet claims Prophethood or produces a revealed book after the Qur'an, then it becomes permissible who hears this to shed that person's blood".</b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Tafseer Burhan Volume 3 page 101</span></i><br />
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Shaykh Saduq said:</span><br />
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<b>"The Shari'ah of Muhammad will not be abrogated until the Day of Judgment, no Prophet will appear after him until the Day of Judgement, Anyone who after our Prophet claims Prophethood or attests to bringing a Book after the Qur'an, then it becomes permissible to shed such a person's blood". </b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Alal al-Sharh, Chapter 101, page 124</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">This is what we believe. Our Imams are not gods. They are also not Messengers or Prophets. They are only human beings, but chosen and purified by Allah (swt). Also, our Imams merely narrate the Sunnah of Muhammad (pbuh). They never added their own opinions. Even when they talk as if it is their own words, they are only narratinhg hadiths of Muhammad (pbuh):</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Someone asked Imam Muhammad al Baqir (a.s.) about the hadith "which you transmit without mentioning its chain of narrators" The Imam (a.s.) said: "When I narrate a hadith without mentioning its chain of narrators, then my link in that is "my father (Imam Zaynu 'l 'Abedeen a.s.) from my grandfather (Imam al-Husayn a.s.) from his father (Imam 'Ali a.s.) from his grandfather the Messenger of Allah (Blessings of Allah be on him and his progeny) from Jibra'il from Allah the Mighty, the Great."</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Kitab ul Irshad, by Shaykh al Mufid, p. 250 (published in Tehran 1377)</span></i><span ;="" antiqua=""></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Bihar ul Anwar, by Al Majlisi, Vol. 46, p. 288 (new ed.)</span></i><span ;="" antiqua=""></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam Ja'far al-Sadiq, peace be upon him, said: </span><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The Prophet Dawud inherited the knowledge of the preceding prophets, and he then bequeathed it to Sulayman. From Sulayman it was transmitted to the Prophet Muhammad, peace and blessings be upon him and his family, and we in turn have inherited it from him." </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Abu Basir who was present then saw fit to remark: "There are all kinds of knowledge!" The Imam responded! "The knowledge you have in mind is not particularly valuable. The knowledge of which I speak is truly precious; it is inspired in us night and day, from one hour to the next."</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Kulayni, <i>al-Kafi</i>, Vol. I, p.225.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Hasan b. Abbas once asked Imam al-Rida, peace be upon him, in a letter. "What is the difference between a messenger, a prophet, and an Imam?" The Imam answered as follows: </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The messenger (<i>rasul</i>) is a person to whom Jibril descends and who both sees him and hears the words that he speaks. He is thus in communication with divine revelation (<i>wahy</i>), which he sometimes receives in the form of a dream, as was the case with Ibrahim, peace be upon him. The prophet (<i>nabiyy</i>) sometimes hears the words spoken by Jibril and at other times sees him without hearing anything from him. The Imam hears the words that Jibril utters without seeing him."<a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn1" name="_ftnref1" title="title"><span class="MsoFootnoteReference"><span>[1]</span></span></a></span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Kulayni, <i>al-Kafi</i>, Vol. I, p.176</span><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">One of the companions of Imam Musa b. Ja'far, peace be upon him, asked him: </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Is all that you say to be found in the Qur'an and the <i>Sunnah</i> of the Prophet, or do you also speak on your own authority?" </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">He replied: "It is impossible that we should say anything on our authority. Whatever we say is to be found in the Qur'an and the <i>Sunnah</i> of the Prophet."</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Kulayni, <i>al-Kafi</i>, Vol. I, p. 63</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">VERSE OF PURIFICATION</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Allah (swt) states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification".</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Qur'an, Surah Al-Ahzab, Ayah 33</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">This verse has been recorded among the verses talking about the wives of the Holy Prophet (pbuh). It however does not address them because its own grammatical form is different. All the surrounding statements are feminine (which makes it clear that they are definitely addressed to the Mothers of the Believers) while the above statement, only the above statement, is masculine. Since the Mothers of the Believers were not males, it is clear that they are not the addressees in the verse (i.e. the above part of Qur’an 33:33, often called Verse of Purification).</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">We read:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b>Narrated Ayesha: </b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">One day the Prophet (pbuh) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Hussain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification (the last sentence of Verse 33:33)."</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
This verse confers purity and infallibility upon the Ahl al-Bayt (as). On the purity side, these hadiths are sufficient proofs:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sa'd said: The Prophet [p] said to 'Ali 'It is not permitted for anyone to be in a state of Janub (requiring the complete washing of the body known as Ghusl) in the Mosque apart from me and you'.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Tareekh ul-Khulafa, <span class="MsoHyperlink"><span style="color: windowtext;">al-Suyuti, </span></span>Page 179</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">On page 180 we read the envy of Umar in this regards:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Abu Hurraira said: 'Umar ibn al Khattab said, 'Ali was given three qualities any one of which I should prefer the gift of over high-bred camels'. He was asked 'And what are they?'. He said 'He married him his daughter Fatimah, his dwelling at the mosque wherein what is not permitted to me in it is permitted to him; and the standard on the Day of Khayber'</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Shaykh al-Islam Tahir Qadri, in his book 'Maraja al-Bahrayn fi Manaqib al-Hasnayn' page 48, records this tradition:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b>"Umm Salamah (ra) narrated that she heard the Prophet (s) say 'It is never halaal for a person in a state of Janaba or menstruation to enter this Mosque, apart from the Prophet of Allah (swt), 'Ali, Fatima, Hassan and Husayn. With the exception of them no one else is permitted to enter the Mosque of the Prophet (s). Go forth! I have told you the names to ensure that you are not led astray". </b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The significance of this tradition lies in the number of esteemed sources that Qadri relied on:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">1. Sunan Bayhaqi, Volume 7 page 65 Hadeeth number 13178-13179</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">2. Kanz al Ummal, Volume 14 page 101 Hadeeth number 34183</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">3. Tareekh Ibn Asakir, Volume 14 page 166</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">4. Fadail min al Seerah, Volume 1 page 283 [by Ibn Katheer]</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">5. Khasais al Kubra, Volume 2 page 424</span></i><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""> </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">It is clear from these traditions that the verse was not revealed about other than these people among those that were alive then. We will cite the comments of Sunni scholars now. . Imam Ibn Hajar al-Makki states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Based on the opinion of the majority of (Sunni) commentators, the saying of Allah :"Verily Allah intends to ... (the last sentence of the verse 33:33)" was revealed for Ali, Fatimah, al-Hasan, and al-Husain, because of the usage of masculine gender in the word "Ankum" and after that. </span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p220</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam al-Tahawi states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Those intended in this verse are the Messenger of Allah (pbuh), Ali, Fatima, Hasan and Husayn, to the exclusion of all others.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Tuhfat al-Akhyaar bi Tarteeb Sharh Mishkal al-Athar 8/476</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Shaykh Hasan ibn Ali al-Saqqaf also states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Ahl al-Bayt are our master Ali, Sayyidah Fatima, our master al-Hasan and our master al-Husayn, and their descendants after them.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sahih Sharh Aqidat al-Tahawi 655</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Allamah Abubakr al-Hadrami in his Rushfaat al-Sadee min Bahr Fadaail Banee Nabee al-Hadee, Ch. 1, 13-14, states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">What is said by the majority among the scholars and accepted by the greatest Imams, and upheld by the pious and supported by evidence is that the Ahl al-Bayt, intended (in the verse), are our master Ali, Fatima and their two sons. The Holy Prophet (pbuh) did not make the term exclusive to them except based on a Divine Command and heavenly inspiration.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Allamah al-Shawkaani in his Irshad al-Fuhool 83 states, refuting those who claim that the verse was revealed about the wives of the Messenger of Allah (swt):</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The reply to that claim is that there is authentic narrated proof that it (the Verse of Purification) was revealed about Ali, Fatima, al-Hasan and al-Husayn.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Imam al-Samhudi in his Jawahir al-Iqdayn 204 states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">These individuals (mentioned as Ahl al-Bayt in the Verse of Purification) are the Ahl al-Kisa (Ali, Fatima, Hasan and Husayn). They are the ones intended in both verses: Verse of Mubahila and Verse of Purification.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Ibn Asakir in his Arba'een 106 states about the verse:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Ahl al-Bayt (in the verse) are the Messenger of Allah, Ali, Fatima, al-Hasan and al-Husayn.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam al-Hasan (as) also said:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">O people of Iraq! Fear Allah with regards to us (Ahl al-Bayt), for we are your rulers. Also, we are the Ahl al-Bayt about whom Allah the Exalted said:</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""> <b>"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification".</b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Majma’ al-Zawaid 9/119</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Haythami states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Tabarani has recorded it and its narrators are thiqah.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Brother Ali Abbas in the SHI’ITE ENCYCLOPEDIA under the chapter “Who Are Ahl al-Bayt” has this to say<a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn2" name="_ftnref2" title="title"><span class="MsoFootnoteReference"><span>[2]</span></span></a>:</span><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Holy Book of Allah mentions Ahlul-Bayt and their exceptional virtue in the following verse which is known as "Purification Verse" (Ayah al-Tat'hir): </span></b><br />
</div><div class="MsoNormal" style="margin-left: 0.5in; margin-right: 0.5in; text-align: justify;"><b><span ;="" antiqua="">"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification". (Quran, the last sentence of Verse 33:33) </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Note that the word "Rijs" in the above verse has got the article "al-" at its beginning which makes the word universal. Thus "al-Rijs" means "EVERY KIND of impurity". Also at the end of the verse, Allah states "and purify you a PERFECT purification." The word "perfect" comes from the emphasis of "Tat'hiran". This is the only place in Quran that Allah uses the emphasis of "PERFECT purification". </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">According to the above verse, Allah expresses his intention to keep Ahlul-Bayt pure and flawless/sinless, and what Allah intends it will certainly take place as Quran itself testifies (see 16:40). Indeed, a human can be sinless because he is not forced to commit sin. It is the human's choice to accept the instructions of Allah and get His help to avoid sin, or to neglect Allah's commandments and commit the sin. Allah is advisor, and encourager, and warner. A sinless human is still a human; no doubt about it. Some people assert that in order to be human, one SHOULD have some mistakes. Such claim is unsupported. The truth is that Human CAN make mistakes but he does not have to. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">It is the Grace of Allah that attracts His servants towards Him, WITHOUT compelling them any way. This is our choice to pursue this attraction and refrain from doing mistakes, or to turn away and commit the mistakes. However, Allah has GUARANTEED to show the Right Path and to provide a pure life for those who seek it: </span></b><br />
</div><div class="MsoNormal" style="margin-left: 0.5in; margin-right: 0.5in; text-align: justify;"><b><span ;="" antiqua="">Whoever works righteousness man or woman and is faithful, We shall revive a PURE life for him. (Quran 16:97) </span></b><br />
</div><div class="MsoNormal" style="margin-left: 0.5in; margin-right: 0.5in; text-align: justify;"><b><span ;="" antiqua="">And whosoever keeps his duty to Allah, Allah will appoint a way out for him. (Quran 65:2) </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">It is worth mentioning the sentence of Quran in verse 33:33 which is related to purification of Ahlul-Bayt, has been placed at the middle of verses related to the wives of the Prophet (PBUH&HF), and this was the main reason why some Sunnis include the wives of the Prophet in Ahlul-Bayt. However, the sentence related to Ahlul-Bayt (given above) distinguishes itself from the sentences before and after it with a clear distinction. The sentences before and after, use only feminine gender which clearly shows they are addressing the wives of the Prophet (PBUH&HF). However, in contrary, the above sentence uses only masculine gender which is a clear indication that that Quran is changing the individuals who is referring to. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">People who are familiar with Quran to some extent, know that such a sharp change of addressee is not a weird-thing, and it has been applied to several places in Quran. For instance we read in Quran: </span></b><br />
</div><div class="MsoNormal" style="margin-left: 0.5in; margin-right: 0.5in; text-align: justify;"><b><span ;="" antiqua="">"O Joseph! pass this over and (O wife of Aziz!) ask forgiveness for your sin, for truly you have been at fault."(Quran 12:29) </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In the above verse, "O wife of Aziz" has not been mentioned and the address to Joseph (AS) looks to continue. However the transition of the address from masculine gender to feminine gender clearly shows that the second sentence is addressing the Aziz's wife and not Prophet Joseph (AS). Notice that both sentences are WITHIN one verse. Also note the immediate change of addressing from Aziz's wife to Joseph and again back to the wife in verses before verse 29 and also WITHIN that verse. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In Arabic language, when a group of women are being addressed, feminine gender is employed. However, if only one man exists among that group, masculine gender is used instead. Thus the above sentence of Quran clearly shows Allah is referring to a group other than the wives of the Prophet, using masculine gender, and that group includes some male members. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">From the verse 33:33 alone, we can not conclude that the wives of the Prophet are not included in Ahlul-Bayt. This latter claim can be proven by the authentic traditions of the Sunnis from Sihah Sittah in which the Prophet mentioned who Ahlul-Bayt are; and also by comparing the specifications of Ahlul-Bayt given in the verse of Quran with the behavior of the some of the wives of the Prophet mentioned in Sihah Sittah to prove the contrary. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">What can be understood from the verse ALONE is that Allah is changing His address (which was exclusively the wives of the Prophet at the beginning of the verse) to some people who include some male members, and may or may not include the wives of the Prophet. </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">On the infallibility saide, this hadith is very explicit:</span><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Ibn 'Abbas reports the following important tradition from the Prophet: </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"God Almighty has divided all men into two groups, and placed me among the best of all men. For He said. '<i>The Companions of the Right Hand how pleasant will be their state!</i>' (56:27), and '<i>The Companions of the Left Hand, how evil will be their state!</i>' (56:41) </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"I am among the Companions of the Right Hand, and I am in fact the best of them. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Then God divided men into three groups, and again placed me in the purest of them, For He said, '<i>The Companions of the Right Hand how pleasant will be their state! The Companions of the Left Hand, the wretched, how miserable will be their state! The third group are those foremost in faith, those who are in truth nigh unto Me.</i>' (56:8-11). And I am the best of the foremost. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Then He divided men into peoples and tribes, and placed me among the best of them. For He said, '<i>O mankind, We have created you from a single man and woman, and made of you different peoples and tribes in order that you might recognize one another, and the greatest of you in the sigh t of God is the most pious.</i>' (49:13). And I am the most pious and the greatest of mankind, and yet I take no pride in this. </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Then God divided people into families and households, and placed me in the most virtuous of all households. For He said, '<i>God wishes to remove all filth and impurity from you, O Ahl al-Bayt,, and to render you utterly free of pollution.</i>' (33:33) <u>I and my Ahl al-Bayt are, then, utterly free of all impurity and immune to sin</u>."</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Suyuti, <i>al-Durr al-Manthur</i>, Vol. 5, p. 378</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Alusi, Ruh al-Ma’ani, Vol. 22, p. 13</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Ibn Abbas (ra) too has this to say about the word “Rijs” (abomination, filth) in the verse:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Rijs means the works of Shaytan and whatever displeases Allah.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Tafsir al-Baghwi 3/528</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">His student, Mujahid, as recorded in Durr al-Manthur, states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Rijs means whatever has no good in it.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In a word, Allah (swt) purified the Ahl al-Bayt (as) from all works of Shaytan (la) and whatever displeases Him. If Sunnis are not going to accept this as infallibility, then they certainly must accept it as a great rank which none else in the Ummah can attain.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Obviously, the Mothers of the Believers were not free from sin. This hadith is at least a good piece of evidence in this regard:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"… Then ‘Umar went on relating the narration and said. "I and an Ansari neighbor of mine from Bani Umaiya bin Zaid who used to live in ‘Awali Al-Medina, used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, ‘Why do you take it ill that I retort upon you? By Allah, THE WIVES OF THE PROPHET RETORT UPON HIM, AND SOME OF THEM MAY NOT SPEAK WITH HIM FOR THE WHOLE DAY TILL NIGHT.’ What she said scared me and I said to her, ‘Whoever amongst them does so, will be a great loser.’ Then I dressed myself and went to Hafsa and asked her, ‘Does any of you keep Allah’s Apostle angry all the day long till night?’ She replied in the affirmative. I said, ‘She is a ruined losing person (and will never have success)! Doesn’t she fear that Allah may get angry for the anger of Allah's Apostle and thus she will be ruined? Don’t ask Allah’s Apostle too many things, and don't retort upon him in any case, and don't desert him. Demand from me whatever you like, and don’t be tempted to imitate your neighbor (i.e. ‘Aisha) in her behavior towards the Prophet), FOR SHE (i.e. Aisha) IS MORE BEAUTIFUL THAN YOU, AND MORE BELOVED to Allah’s Apostle. </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sahih al-Bukhari</span></i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">, Volume 3, Book 43, Number 648</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Narrated Ibn ‘Abbas:</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
that ‘Umar entered upon Hafsa and said, "O my daughter! Do not be misled by the manners of her who is proud of her beauty because of the love of Allah’s Apostle for her." By "her" he meant ‘Aisha. ‘Umar added, "Then I told that to Allah’s Apostle and he smiled (on hearing that)."</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""> </span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sahih al-Bukhari</span></i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">, Volume 7, Book 62, Number 145</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Standing up to the Messenger of Allah (pbuh), retorting him, refusing to speak with him for a whole day and similar things are not signs of purity or piety!</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Therefore, as our reader can see, our belief in the infallibility of the Ahl al-Bayt (as) is based on the Qur’an and Sunnah<a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn3" name="_ftnref3" title="title"><span class="MsoFootnoteReference"><span>[3]</span></span></a>. </span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">But, wait a minute! It is clear that Sunnis are afraid of the term infallibility. They think that only Allah (swt) can be infallible! But, what is infallibility? Infallibility is Divine protection from sin and error, i.e. from the power of Shaytan (la). Is it proper to state that Allah (swt) protects Himself from Shaytan (la)? Does He need protection from Shaytan (la)? Obviously, such a facility is available only to creatures. Allah (swt) is beyond needing protection from Shaytan (la).</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Besides, in Paradise, we will all be infallible. Will we then become small gods??</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">THE TRUTH IS CLEAR!</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sunnis can now see why we prefer our Imams to the Sahabah. They are purer than the Sahabah, and their words are more truthful. They are also equal in purity with the Holy Prophet (pbuh), and NO OTHER CREATURE has this virtue; not even the prophets. All the prophets (as) were less pure than the Holy Prophet (pbuh). </span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">These are very simple words that we strongly hope our Sunni brothers will understand. Many just do not like them. But, they remain the clear truth; and we will they accept it!</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">On a last note, we will present this tradition that helps a lot to paint a clearer picture:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Al-Hasan ibn Ali, while delivering a khutbah a day after the martyrdom of his father, Ali ibn Abi Talib, said:</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">O people! Yesterday, you lost a man whom NONE has ever surpassed in merits and whom NONE will EVER equal. Certainly, the Messenger of Allah sent Ali on an expedition and gave him the flag. Ali did not return from battle until after Allah had made him victorious. He returned with Jibril on his right side and Mikail on his left side.</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sahih Ibn Hibban No. 2211</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Silsilah al-Ahadith al-Sahihah 5/660 No. 2496 (declared hasan by al-Albani)</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Among all the Companions of the Holy Prophet (pbuh), it was only under Imam Ali (as) that Jibrail (as) and Mikail (as) fought. That should strike a major chord with our readers.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">There is also a particular hadith that establishes Imam Ali’s (as) clear superiority over all of Allah’s (swt) creation after the Holy Prophet (pbuh). It is called Hadith Tayr.<span> </span>Ibn Taymiyyah<span> </span>is one of those deeply troubled by the hadith. So, in his Minhaj al-Sunnah 7/263, he states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Hadith al-Tayr is among the lies and fabrications"</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">But, he is wrong since the hadith is sahih! Anyway, Imam al-Hakim in his al-Mustadrak 3/119 No. 4650 records:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Anas Ibn Malik narrated:</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
I was serving the Messenger of Allah and a roasted bird was presented to the Messenger of Allah. He said, “O Allah, bring me the most beloved of your creation (after me) to share with me this bird.” I said, “O Allah, make it a man from the Ansar.” Ali, May Allah be pleased with him, came and I said to him, “The Messenger of Allah is engaged in something.” He came again and I said, “The Messenger of Allah is engaged in something.” He came again and the Messenger of Allah said, “Open the door,” and so he entered and the Messenger of Allah said, “What is your business, O Ali?” He said, “This is the third time I came by and each time Anas sent me away. He claimed you were engaged in something.” He said, “Why did you do what you did?” I said, “O Messenger of Allah, I heard your supplication and I liked it to be someone from my people.” The Messenger of Allah said, “The man loves his people.”’</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam al-Hakim states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"This Hadith is Sahih according to the standards of the two Sheikhs but they do not report it. It was narrated from Anas by more than thirty companions and the Hadith has been authentically narrated through Ali, Abu Saeed al-Khudhri, Safina and Thabit al-Banani"</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Of course, the hadith is sahih as Imam al-Hakim has said. However, al-Dhahabi keeps quiet about it in his Talkhis al-Mustadrak because he was not able to find the biography of one of its narratos, Ibn Ayadh. To clarify this once and for all, let us cite the comments of Imam Ibn Hajar Asqalani from Lisan al-Mizan, Volume 5 page 57:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">He (Ibn Ayadh) narrated Hadith al-Tayr, and al-Hakim said that it is Sahih according to the standards of Bukhari and Muslim. I say that all the narrators are Thiqah except this one (Ibn Ayadh) thus he (Dahabi) commented on it because of him, but then I found out that he (Ibn Ayadh) is 'Seduq'.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Moreover, according to Dahabi himself, Hadith al-Tayr is genuine, as he stated in his book Tadhkirat al-Huffaz, Volume 3 page 1034:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Hadith al-Tayr has got so many chains of narration, I collected in a separate book and the total of it proves that the hadith is genuine".</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Let us cite another version of Hadith al-Tayr narrated from Sahabi Safina as recorded by Imam Tabarani in Mu'jam al-Kabir, Volume 7 page 82 Hadith 6437:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b>"Ubayd al-Ajli narrated from Ibrahim ibn Sa'eed al-Jawhari from Husayn ibn Muhammad from Sulayman ibn Qarm from Fatr ibn Khalifah from Abdur-Rahman ibn Abi Na'm from Safinah, free slave of the Holy Prophet:<br />
The Holy Prophet came with a bird and said: 'O Allah! Bring unto me the most beloved of your creatures (after me) to me to eat this bird with me'. Then Ali came. The Holy Prophet said: 'O Allah! He is the most beloved of creation to me too!'"</b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Imam Al-Haythami also recorded this particular version of Hadith and then stated:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"Al-Tabarani has narrated it and its narrators are narrators of Sahih (al-Bukhari and Muslim) except Fatr ibn Khalifah but he is Thiqah".</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Majma al-Zawaid, Volume 8 page 471 Hadith 14612</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Our strong belief is that Allah (swt) and His Messenger would not have preferred Imam Ali (as) above all creation except he was the best after the Holy Prophet (pbuh).</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Yeah, basically, we do not exaggerate about our Imams. The Verse of Purification has meant that Imam Ali (as) was the best of the entire creation after the Holy Prophet (pbuh). The same logic implies that our Imams (as) follow him in purity and rank. Everything we say is from the Qur’an and Sunnah.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">CLEARING A MISCONCEPTION</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Some people try tro create confusion by claiming that Hadith Tayr places Imam Ali (as) over the Holy Prophet (pbuh) himself!<span> </span>Our interpretation of the hadith is however very clear. It was the Holy Prophet (pbuh) who was making the request. Therefore, he was asking Allah (swt) to send His most beloved among the others. He did not include himself among the others. Unless a person wants to play hypocrisy, this meaning is very clear from the hadith.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Anyway, we will now cite our own hadiths on the status of the Holy Prophet (pbuh), so that our claims can stand clear. All the hadiths are from Usul al-Kafi, Book 4, The Book of Divine Proof, Chapter 111. Their serial numbers in the chapter have been retained:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-bottom: 12pt; text-align: justify;"><b><span ;="" antiqua="" style="font-size: 13.5pt;">1. Imam Jafar as-Sadiq (p) was asked: Was Prophet Muhammad (p) was the overlord of all the descendants of Prophet Adam (p)?<br />
The Imam (p): By God! He was the overlord of all the creations of God, and God has not created any being better than Prophet Muhammad (p)</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">2. Imam Ali (p): God has not created any being better than Prophet Muhammad (p)</span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""> </span></b><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">3. Imam Jafar as-Sadiq (p): God the Glorious says: ‘O’ Muhammad (p)! Lo, I have created you and Ali (p) out of one Light in the form of Spirit without a body before I created the Divine Throne, Heavens, Earth and the Rivers, You continued to declare My Oneness and glorified Me. Than I brought together both your spirits and merged them into one being.</span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">In this state also you continued to glorify Me and hallowed Me. Then I separated you and subdivided you into two separate beings, thus making you four: Prophet Muhammad (p), Imam Ali (p), Imam al-Hasan (p) and Imam al-Husayn (p). </span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">The Imam (p) further said: God created Fatimah az-Zahra (p) out of the original Light without body. Then He touched us with His hand of Glory and His light permeated through us.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">4. Imam Muhammad al-Baqir (p): God revealed to the Prophet Muhammad (p) saying O’ Muhammad (p)! You were non-existent and I created you and in order to exalt you I breathed My spirit into you and I made it incumbent on all My creations to obey you. Therefore, one who obeyed you, obeyed Me, and one who defied you defied Me. I have also made it incumbent upon all My creations to obey Imam Ali (p), and those of his descendants whom I have chosen for Myself.<br />
<br />
</span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">6. Some people of the tribe of Quraish asked the Prophet Muhammad (p): Why have you been awarded superiority over all the other prophets although you were raised after all of them and you are the seal of the Prophets?</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">The Prophet (p): I am the first one who acknowledged the Godhead of my Lord-Protector. When the Covenant of the Godhead (divinity) of God was taken from the Prophets asking them, Am I not your God? And their ‘selves’ were made witnesses for this Covenant, they all replied in the affirmative and I was the very first one to affirm. I preceded them all in acknowledging the Godhead (divinity) of God.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">7. Mufazzal asked Imam Jafar as-Sadiq (p): In what state did you remain under the canopy of the Mercy of God.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">The Imam (p): ‘O’ Mufazzal! Only we were near our Lord and there was no one else under the Green Canopy. We were declaring His Oneness. There was no Angel or any other living being except us. Then He started creating things and created whatever He pleased. And then He endowed us with knowledge.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">8. Imam Jafar as-Sadiq (p): We are the first household whose names have been exalted by God. When He created the Heavens and the Earth, He ordered an announcer to proclaim, I bear witness that there is no god but God (3 times), I bear witness that Prophet Muhammad (p) is the Messenger of God (3 times) and I bear witness that verily Imam Ali (p) is the Commander of the believers.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">9. Imam Jafar as-Sadiq (p): God was in existence when there was nothing else. God created the Universe and created the Light of Lights from which all other lights drew their illumination and He placed in it His Own Light which was the main source of all enlightenment and refulgence. This was the Original Light out of which He created Prophet Muhammad (p) and Imam Ali (p) these two were the premier Lights and there was nothing before them...</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">12. Imam Jafar as-Sadiq (p): When the Prophet Muhammad (p) ascended to Heavens (went on Meraj) the Archangel Jibrael (Gabriel) (p) accompanied him to a certain point and then drew himself aside. <br />
Prophet Muhammad (p): Are you leaving me alone at this juncture? <br />
Jibrael (p): Please proceed, No one has trespassed this path before you and no one has ever walked on it.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">13. Imam Jafar as-Sadiq (p) (while narrating the events of the Ascension of the Prophet Muhammad (p) on Meraj): God asked the Prophet Muhammad (p)! O’ Muhammad, Do you know who will be the guide of your community after you? </span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">The Prophet (p): Only you, O God know best. </span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">God: Imam Ali (p), the Commander of the Faithful, the Leader of the Muslims and the Guide of the people with brilliant faces.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">Then the Imam (p) said: ‘O’ Abu Basir, the Imamate of Imam Ali (p) did not originate on this earth. It was declared in the Heavens only.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">17. Imam Jafar as-Sadiq (p): … Prophet Muhammad (p) has been mentioned in the ancient Holy Scriptures and learned men have praised him and spoken about him in very good words and the intellectuals have wondered over his excellent qualifications. His character was in keeping with the dignity of a great Prophet. Every Prophet has given the glad tidings of the advent of Prophet Muhammad (p) to his community and every father (of that community) has informed his son about him and this tradition has passed on from generation to generation. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;=""><br />
The Imam (p) further says that God has chosen him, selected him and made him His favorite and given him the keys of His (God’s) knowledge and has bestowed on him the treasures of His wisdom. God has sent him as a Mercy to His servants and as a means of the betterment of towns and has revealed on him a book, which contains Universal knowledge. The book is the Noble Quran, in the Arabic language and is totally flawless so that people may become God-fearing. The Prophet Muhammad (p) informed the people of the commandments of God, and paved by his preaching a radiant way for the salvation of the people. He explained the tenets of religion, enjoined the prescribed duties and set the limits of religion. He taught the servants of God what was hidden from them and guided them towards salvation. The Prophet Muhammad (p) performed all his duties in face of persecution and acted with patience and restraint.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">20. Imam Jafar as-Sadiq (p): Whenever Prophet Muhammad (p) was seen during the dark and moonless night, a light emanated from him as if from a part of the moon.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">21. Imam Jafar as-Sadiq (p): Archangel Jibrael (Gabriel) (p) descended from heaven came to the Prophet Muhammad (p) and conveyed the greetings of God to him and said; ‘God says that He has made all your direct ancestors who have borne you immune from the fires of Hell and also the laps in which you have been brought up…’</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">22. Imam Jafar as-Sadiq (p): On the Day of Judgment, Abdul Muttalib (p) (the Grandfather of the Prophet Muhammad (p)) will be raised in an exclusive state. His forehead will be like that of the Prophets and his dignity will be (awe striking) like that of kings.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">26. Imam Jafar as-Sadiq (p): A mattress was spread specially for Abdul Muttalib (p) in Kaba and this honour was not accorded to anyone else. His sons used to stand around the mattress to prevent others from going near him. On one occasion the Prophet Muhammad (p) (during his childhood) came and sat in his lap. Some people wanted to remove him from there. Abdul Muttalib (p) said, “Let my son remain seated as he is. A kingdom is waiting for him to come.<br />
<br />
</span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">28. Imam Jafar as-Sadiq (p): Abu Talib (p) (father of Imam Ali (p)) resembles the people of the cave (Ashab-e-Kahaf) who kept their faith a secret in their hearts.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">30. Imam Jafar as-Sadiq (p): Prophet Muhammad (p) entered the Sacred Mosque wearing new clothes. The idolaters threw on his clothes the dirty moist matter that oozes out of the womb of a she-camel after she delivers her offspring. The Prophet (p) was aggrieved as much as God willed him to be. The prophet (p) came to Abu Talib (p)) and said, Uncle what is my worth in your opinion? </span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">Abu Talib (p) asked: What is this condition in which I find you? </span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">The Prophet (p) told him what had happened. Abu Talib (p) sent for Hazrat Hamza (p), picked up his sword and asked Hazrat Hamza (p) to collect that dirty matter. Then all of them proceeded towards the idolaters. When the idolaters saw Abu Talib (p) coming they saw anger on his face. Abu Talib (p) asked Hazrat Hamza (p) to smear that dirty matter on the faces of the mischief mongers. </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">Then he addressed the Prophet (p) saying: My dear nephew we have taken our revenge.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">36. Imam Muhammad al-Baqir (p): Addressing Imam Ali (p), Prophet Muhammad (p) said: Bury me in this room only and raise my grave up to a height of the measure of four fingers from ground level and sprinkle water on it.</span></b><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" style="font-size: 13.5pt;" windowtext;="">38. Imam Muhammad al-Baqir (p): (Speaking about the last moments of the Prophet Muhammad (p) on this earth). Imam Ali (p) heard, from the Prophet (p), while he was in good health, that the verse of the Noble Quran 33:56 was revealed pertaining to his funeral prayer after he (the Prophet (p)) leaves this world. God and His angels send blessings on the Prophet (p). O’ you that believe, you also send blessings on him with all respect. (Q, 33:56)</span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">LOVING THE AHL AL-BAYT (as)</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Allamah Ibn al-Najar al-Hanbali (d. 972 H) in 'Sharh al-kawkab al-Munir' Volume 1 page 399 states:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Ahl al-Bayt are Ali, Fatima the daughter of the Holy Prophet [pbuh], their sons who are Hasan and Hussain [ra], according to what is in Tirmidhi (book) that when He [swt] revealed <i>{And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.}</i> the Prophet [as] covered them with a cloak and said: 'They are my family and my own'.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
Allah (swt) says in Surah ash Shura:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b><i>Say: "No reward do I ask of you for this except the love of those near of kin."</i></b><i><br />
Al-Qur'an, Surah 42, Ayah 23, translated by Yusufali</i></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">A lot of Sunni books of Tafsir agree that the “near of kin” in the verse are the Ahl al-Bayt (as). This is a short list among them:</span><br />
</div><ol start="1" type="1"><li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer al-Qurtubi, volume 16 page 20 the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Hilayat al Awliya page 201 Volume 3 the verse of Muwaddat </span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Durre Manthur page 7 Volume 348, the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Kashaf Volume 1 page 1156 the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Kabeer Volume 7 page 309 the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Ruh al Ma'ani, Volume 25 page 31 the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Gharaib al Qur'an Part 25 the verse of Muwaddat page 28</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Fathul Qadeer Volume 4 page 472 the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Jauhar page 129</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer al-Baghawi, Volume 1 page 190</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafsir al-Nasafi,.Volume 4 page 101</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Khazan Volume 6 page 104 the verse of Muwaddat</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Mustadrak al Hakim Volume 3 page 172</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Sawaiq al Muhriqa, Volume 2 page 427l</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Ya Nabi al Muwaddah Bab Saneeh wa Salehsoon page 106</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Usdul Ghaba, Volume 1 page 1292</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Kanz al-Ummal page 217 Volume 1</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Ma'ani al-Quran, Volume 6 page 309</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Ibn Katheer, verse of Mawwaddah </span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tafseer Tabari, verse of Mawwaddah</span></li>
</ol><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In Tafseer Gharaib al Qur'an Part 25 the verse of Muwaddat page 28, we read:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sa’eed ibn Jubayr narrated:</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">After the descent of this verse, the Holy Prophet (pbuh) was asked 'who are your kinfolk who are these close relatives whose love had been made compulsory?' The Holy Prophet (pbuh) said they are 'Ali, Fatima, and their sons'. </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The commentator then added 'Verily there is no doubt that that this verse descended with regards to the Ahl al-Bayt (as) as a matter of pride and superior rank.'</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
We read in Sawaiqh al Muhriqah, Volume 2 page 427l:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
<b>Abdullah Ibn Abbas narrated:</b></span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">'When this verse descended the people asked who are these close relatives whose love had been made compulsory?' The Holy Prophet (pbuh) said “They are 'Ali, Fatima, Hasan and Husayn'. One narrator in this chain was an extremist [Ghali] Shi'a yet he is very truthful. </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Hadrat 'Ali said:</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">A verse in Surah Shuara descended in our honour and every believer is required to act upon it, he then recited the verse 'Say: "No reward do I ask of you for this except the love of those near of kin."</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Shaykh al-Albani has declared the Ibn Abbas (ra) narration to be weak. However, he is mistaken since Sa’eed ibn Jubayr was a disciple of Ibn Abbas (ra), and would not have narrated what he narrated except he heard it from him. The report of Ibn Jubayr confirms that of Ibn Abbas (ra), even though the latter might not have a sound chain. Besides, Ibn Hajar al-Makki has supported it with a further confirmation from Imam Ali (as). That should shut al-Albani’s mouth forever.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Ibn Kathir too, like al-Albani, believes that the verse is only telling the unbelievers to love the Holy Prophet (pbuh)! So, this is the way Salafis generally translate and interpret it:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Say: No reward do I ask you (Quraysh) for it (the Message of Islam that I have brought to you) except that you love me for the sake of the kinship between us.</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">This is the official interpretation by Ibn Kathir in his Tafsir. However, he did not fail to cite this narration that undermines even his own position:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">After the murder of al-Husain [as] when his family were taken prisoners and were moved to Damascus, a man in the city (who among others was looking at the passing of prisoners in the city) said to Zain al-Abideen (Imam Ali Ibn al-Husain) that "Praise be to Allah who destroyed you and made you helpless and cut the root of sedition." On that, Zain al-Abideen said: </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""><br />
"Didn't you read 'Say: No reward do I ask you for this except love of the near kindred’?" The man answered: "Are you those near kindred (whom we must love)?" He (Zain al-Abideen) said: "Yes."</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam al-Suyuti too has recorded it in his Durr al-Manthur, like al-Alusi in his Ruh al-Ma’ani and Ibn Jarir al-Tabari in his Tafsir. Ibn Kathir however ignores this narration and concludes in these words:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><i><span ;="" antiqua="">Say: “No reward do I ask of you for this except to be kind to me for my kinship with you.”</span></i></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Means, ‘Say, O Muhammad, to these idolators among the disbeliever of Quraysh: I do not ask you for anything in return for this message and sincere advice which I bring to you. All I ask of you is that you withhold your evil from me and let me convey the Messages of my Lord.. If you will not help me, then do not disturb me, for the sake of the ties of kinship that exist between you and I. </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Brother Ali A Khalfan has this convincing refutation against Ibn Kathir in his article <i>DOES THE VERSE OF MUWADDAT (42:23) NOT REFER TO THE AHLULBAIT?</i><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn4" name="_ftnref4" title="title"><span class="MsoFootnoteReference"><b><span>[4]</span></b></span></a>:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">This explanation has been construed in the sense that the Quraysh used to reject the Messenger and considered him as an enemy. Some traditions tell us that the Messenger objected to the many gods that the Quraysh worshipped so Allah asked him to tell these people that even if they did not believe, at least they should not be his enemy. This was because the Messenger had relatives among them and that they should not be envious of him.</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">The meaning of the word <i>“Ajr”</i> is complete when the questioner has done some work beneficial to mankind and society. He can then ask for a wage that is equal to the effort he has put in. In the verse being discussed recompense will make sense when the Messenger has guided the Quraysh and they have believed but since they remained adamant on their disbelief not believing anything that the Messenger told them, the meaning of <i>“Ajr”</i> remains incomplete.</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Further, this explanation goes against the Qur'an because Allah does not approve the love of those who do not believe in Allah. In verse 60:4, Ibrahim (a.s.) is praised for his pattern when he said to the disbelievers: "we will always hate each other until you believe in One God". How could Prophet Muhammad (pbuh) say, "If you don't love me because I am a Prophet then love me for being your relative?"</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">In short, if those who were asked about the recompense are supposed to be disbelievers or their relatives, then the recompense has no meaning and such an idea goes against the Qur'an. Hence the explanation by Ibn Kathir is objected.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">The Holy Prophet (pbuh) followed the religion of Prophet Ibrahim (as), and Prophet Ibrahim (as) rejected the love of the kuffar. Why would he contradict him? Besides, reward can only be demanded from people who have accepted Islam. It just doesn’t make any sense to state that the kufar were asked to pay a reward for Islam which they rejected?!</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Brother Khalfan continues:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">According to this explanation, the recompense of the ministry of the Messenger of Allah has been replaced or equated with the love of his progeny who are on the path of God. Accepting the invitation of God or the path of God willingly has the same connotation as the verse: <i>“Whatever recompense I have asked of you is only for your souls, my recompense is from God alone.” </i>This explanation is also striking because the reward for loving the <i>Ahlulbait </i>goes to the one of loves them since the reward of the Messenger is from God alone.</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">We therefore see from Tabataba’i’s explanation that no other meaning of the clause <i>“fil Qurba”</i> will make sense except <i>“my Ahlulbait”</i> because:</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">In the case of <i>Ahlulbait</i>, the meaning of <i>“Ajr”</i> becomes complete as they are believers who willingly accepted the invitation of God and the Messenger can now ask for a wage equal to the effort he has put in. The clause <i>“fil-Qurba”</i> has to mean those who are a path or means to attaining closeness to Allah. This meaning is similar to the verse:</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><i><span ;="" antiqua="">He said, “No reward do I ask you for this save that you willingly take a path to your Lord”</span></i></b><b><span ;="" antiqua=""> (25:57).</span></b><b><span ;="" antiqua=""></span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">In conclusion, the love of <i>Ahlulbait</i> is the recompense of the ministry of the Messenger of Allah as it conforms to the purpose of his ministry. This love is compulsory on all believers because the <i>Ahlulbait</i> are the path to attaining closeness to Allah and His honored Messenger (peace be upon him).</span></b><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">These are the verses on the matter:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">These are they whom Allah guided, therefore follow their guidance. Say: I do not ask you for it a wage except that it is a reminder to the worlds.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 6:90</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">And you do not ask them for a wage for it except that is a reminder to the words.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 12:104</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Or is it that you ask them a wage? Then surely the wage of your Lord is best, and He is the best of those who provide sustenance. And surely you call them to a straight path.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 23:72-73</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Say: I do not ask you a wage except that for whom wants to, may take a way to his Lord. </span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 25:57</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Say: Whatever wage I have asked of you, that is for yourselves; surely my wage is with Allah, and He is a witness of all things.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 34:47</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Say: I do not ask you for any wage for it - nor am I of those who affect -<br />
Except that it is a reminder to the worlds; And ye shall certainly know the truth of it after a time.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 38:86-88</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any wage for it but love for my kin; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Thankful. </span><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Qur’an 42:23</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><h2 style="line-height: normal;">Or do you ask them for a wage so that they are overburdened by a debt?</h2><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Qur’an 52:40, 68:46</span><span ;="" antiqua=""></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">This is the simple summary of the verses on this issue:</span><br />
</div><ol start="1" type="1"><li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">The true reward of the Holy Prophet (pbuh) is only from Allah (swt)</span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Love of the Ahl al-Bayt (as) is actually a way of validating our Islam. Whoever does not love them has basically rejected Islam.</span><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Loving the Ahl al-Bayt (as) is only for our own benefit and salvation</span><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Love of the Ahl al-Bayt (as) is the Path to Allah (swt).</span><span ;="" antiqua=""></span></li>
</ol><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">With all this made clear, we must state here that the hadith of Ibn Abbas (ra) is actually sahih, contrary to the dishonesty of Ibn Kathir, al-Albani and others. First, it has a lot of witnesses in other hadiths. Secondly, it has a clear witness in the plain text of the Verse of Mawaddah. Lastly, Muhammad ibn Talha al-Shafi’i has in his Matalib al-Sool 1/38 declared it sahih. Allamah al-Subki in his Tabaqat al-Shafi’iyat<span> </span>al-Kubra 8/63 calls him “a pride of mankind”.</span><br />
</div><div class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-indent: -0.5in;"><span ;="" antiqua="">In </span><i><span ;="" antiqua="">Tafsir Shawahed al-Tanzeel, </span></i><span ;="" antiqua="">by al-Haskani al-Hanafi, volume 1 page 554, we read:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Umamah al-Baheli reported that the Messenger of Allah (pbuh) said: 'Allah has created the prophets from different trees but He created me and Ali from one tree, I am the root Ali is the branch, al-Hassan and al-Hussain are the fruit and our Shia are the leaves, whoever holds a branch amongst its branches will survive and whoever turns away will go astray, if a slave worshiped Allah between al-safa and al-marwa for thousand year then another thousand year then another thousand year without possessing love of us Ahl alBayt, Allah will throw him in the hell'. Then (the Messenger of Allah) recited: <i>'No reward do I ask of you for this except the love of those near of kin. [042.023 ]'</i></span></b><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">It is also recorded in:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">1. Ibn Asakir recorded it in Tareekh Damishq, Volume 41 page 335 and in Volume 42 page 65 and page 66</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">2. Dur Bahr al-Manaqib, by Allamah Jamal al-Deen al-Hanafi</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">3. Wasilat al-Maal, by Allamah Bakthir al-Hadhrami, page 61</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">4. Arjah al-Matalib by Allamah Amritsari, page 457</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">This is how al-Dhahabi has described Imam al-Haskani al-Hanafi in his Tadhkirat al-Huffaz 3/1200 No. 1032:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">“Al-Haskani, the judge, the muhadith, Abu al-Qasim Ubaidllah bin Abdullah bin Ahmad bin Muhammad bin Haskan al-Qurashi al-Ameri al-Nisaburi al-Hanafi al-Hakim, popularly known as ibn al-Heda, Hafiz, a preserved Sheikh, very careful with the knowledge of hadith, he is from price Abdullah bin Amer bin Kuraiz decent, who conquest Khurasan during Uthman’s time, and he led a long life and <u>his chain (isnaad) was highly (preserved)</u>”.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">We also read in Tafseer Kashaf, under the commentary of the verse of Mawaddah:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">"One who dies in the love of the progeny of Muhammad dies with complete Iman, one who dies with a hatred of the progeny of Muhammad dies a Kaafir".</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Allamah Ahmad bin Sawda al-Edrisi, the preacher of Makka shrine said about this tradition:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
<b>"The narrators starting from Muhammad bin Aslam till the end are reliable"</b><br />
<i>Rafe al-Labs wa al-Shubahat, page 98</i></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
The hadith can also be read in:</span><br />
</div><ol start="1" type="1"><li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Tafseer Kabeer, Published in Egypt (1357/1938), Part 27, pp. 165-166.</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Tafseer ibn Arabi, Volume 2, page 219</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Tafseer al-Thalabi, Volume 8, page 314</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Yanabi al-Muwada volume 2, page 333</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Tafseer al-Qurtubi, Volume 16 page 23</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Tajhiz al-jaish, by Allamah Hassan al-Dehlawi, page 13</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Al-Sharaf al-Muabad, by Allamah al-Nabhani, page 74</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Arjah al-Matalib by Allamah Amritsari page 320</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Nuzhat al-Majalis, by Allamah Sheikh Abdulrahman al-Safoori, volume 2 page 222</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Fasl al-Khetab, by Allamah Muhammad Khawaja parsa al-Bukhari, page 399</span></i><span ;="" antiqua=""></span></li>
</ol><div class="MsoBodyText"><span ;="" antiqua="">We read in Fadail al-Sahaba by Ibn Hanbal, Volume 2 page 661 and also in Tafseer Dur al-Manthur by Allamah Jalauddin Suyuti who under the commentary of Ayah Mawwaddah clearly records: </span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Narrated Ibn Uday in report of Abi Sa’eed that the Messenger of Allah said: </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Whoever hates us Ahl al-Bayt, verily he is a hypocrite.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
We also read in Tafseer Dur al-Manthur:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText2"><span ;="" antiqua="">Narrated Ahmad and Ibn Habban and Al-Hakim, in the report of Abi Sa’eed hat the Messenger of Allah said: </span><br />
</div><div class="MsoBodyText2"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">By Him in Whose Hands my life is, anyone who hates us Ahl al-Bayt will be sent to Hell by Allah.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Shaykh Shu'aib al-Arnaoot graded the tradition as 'Hasan' while Imam Albani al-Wahabi said:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
<b>"The chain is sahih according to Muslim's condition"</b></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Silsilat al-ahadith al-Sahiha, volume 5 page 643, Hadith number 2488</span></i><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
This tradition can also be read in:</span><br />
</div><ol start="1" type="1"><li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Sahih ibn Haban, Volume 15 page 435</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Imam Hakim graded it 'Sahih' in al-Mustadrak, Volume 3 page 162</span></i><span ;="" antiqua=""></span></li>
<li class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Tafseer Ruh al-Ma'ani, Volume 25, page 32</span></i><span ;="" antiqua=""></span></li>
</ol><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">In 'Tazkirah Imam Hussain' page 78, Mufti Ghulam Rasool records:<br />
<br />
<b>Ibn Abbas narrates that Rasulullah (s) said 'If any individual prays in the Kaaba in between Rukn and the place of Ibraheem, fasts, and then dies in such a state that he hated the Ahl alBayt of Muhammad, that person shall go to Hell ' [Dakhair al Ukba page 51]"</b></span><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">This is part of the reasons for believing in the infallibility and superiority of the Ahl al-Bayt (as). Their love has been made equal with the whole of Islam itself in the Qur’an, and imposed upon the entire Ummah.</span><br />
</div><div class="kv1" style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div class="kv1" style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="" antiqua="">SUNNIS HAVE EXAGGERATED IN THE MATTER OF THE COMPANIONS</span></b><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">Sunnis claim that all the Companions were righteous, based upon their interpretation of certain verses and hadiths. We however disagree. The truth of the matter is that those verses, although appearing to apply to all the Companions, are actually meant for the righteous ones among them. In one verse, Allah (swt) explicitly states this:</span><br />
</div><div class="kv1" style="text-align: justify;"><b><span ;="" antiqua="">[Shakir 48:29] Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised <u>those among them</u> who believe and do good, forgiveness and a great reward.</span></b><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">Let us produce two Sunni translations too:</span><br />
</div><div class="kv1" style="text-align: justify;"><b><span ;="" antiqua="">[Yusufali 48:29] Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised <u>those among them</u> who believe and do righteous deeds forgiveness, and a great Reward.</span></b><br />
</div><div class="kv1" style="text-align: justify;"><b><span ;="" antiqua="">[Pickthal 48:29] Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, <u>unto such of them as believe and do good works</u>, forgiveness and immense reward.</span></b><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">Aqa Mahdi Puya says:</span><br />
</div><div class="kv1" style="text-align: justify;"><b><span ;="" antiqua="">According to some commentators "those who are with him" refers to all those who were physically in his company, but the description given in this verse renders them inadmissible. The last portion of this verse confirms that only some of the companions are included, not all.</span></b><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">So, as you can see, only those among them that truly believe and do righteous deeds fall under those verses. On the contrary, the majority of the Companions had no true faith, even according to the Qur'an:</span><br />
</div><div class="kv1" style="text-align: justify;"><b><span ;="" antiqua="">[Shakir 57:16] Has not the time yet come for those who believe that their hearts should be humble for the remembrance of Allah and what has come down of the truth? And that they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors.</span></b><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">[Pooya/Ali Commentary 57:16]</span><br />
</div><div class="kv1" style="text-align: justify;"><b><span ;="" antiqua="">According to Ibn Abbas this verse was revealed after 13 years, and according to Ibn Masud after 14 years, from the day the Holy Prophet began his mission. It shows how shallow was the faith of the companions, like the faith of the Jews who became arrogant and corrupt; and their hearts grew hard. </span></b><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">Also, many of them were always afraid of fighting in the way of Allah (swt):<br />
<br />
<b>[Shakir 9:38-39] O you who believe! What (excuse) have you that when it is said to you: Go forth in Allah's way, you should incline heavily to earth; are you contented with this world's life instead of the hereafter? But the provision of this world's life compared with the hereafter is but little. If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things.</b></span><br />
</div><div class="kv1" style="text-align: justify;"><span ;="" antiqua="">Lastly, even the Holy Qur'an itself calls a prominent Companion a Fasiq (evil-doer). In his Siyar Alam al-Nubala 3/412, Imam al-Dhahabi writes about Walid ibn Uqbah in these manners:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">He used to drink alcohol … Al-Walid led the people in the morning (Subh) prayer and performed FOUR raka'ats, and he was drunk … Although he was a Fasiq, he was brave and used to rise in Jihad … </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Abu Layli - al-Hakam - Sa'eed ibn Jubayr - Ibn Abbas who said: </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua=""><br />
Al-Walid ibn Uqbah said to Ali: I am superior to you .</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua=""><br />
Ali said: Shut up, for you are nothing but a Fasiq. </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua=""><br />
Then Allah (swt) revealed "Is the believer (i.e. Ali) like the Fasiq (i.e. Walid)? (Sajdah, verse 18)</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
Al-Dhahabi made no attempt to deny the truth. He writes:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Its chain is strong, although the context of the verse suggests that it was revealed about the people of Hellfire.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Anyway, what is the context al-Dhahabi spoke of? Let us cite the verses surrounding that one:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
[Shakir 32:18-22] <b>Is he then who is a believer like him who is a transgressor? They are not equal. As for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did. And as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie. And most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn. And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely We will give punishment to the guilty.</b></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
In these verses, Allah (swt) is basically promising Hellfire to Walid ibn Uqbah and other Fasiqs like him!</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">There is also another verse where this same Walid ibn Uqba has again been declared a Fasiq!</span><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">[Shakir 49:6] O you who believe! if an evil-doer (Fasiq) comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.</span></b><br />
</div><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">This is a Shi’a commentary:</span><br />
<b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">[Pooya/Ali Commentary 49:6]</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""> </span><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span><br />
<div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Holy Prophet sent Walid bin Aqbah to Bani Mustalaq to collect <i>zakat. </i>Before becoming Muslims the tribe of Mustalaq did not like Walid, so to show their change of heart, as they were all now brothers in faith, they came out in a large gathering to receive him outside the town, but Walid, a man of easy morals, jumped at the conclusion that they wanted to kill him; so turned at once on his heels and came back to the Holy Prophet with a false conjecture that the tribe of Mustalaq had turned apostate. The truth was found out and this verse was revealed to condemn Walid, a companion of the Holy Prophet, and men like him who are ready to shed innocent blood on mere guesswork. In the reign of Uthman Walid was appointed as the governor of Kufa. Living up to his reputation, one morning, fully drunk, he came into the <i>masjid </i>and prayed four <i>rak-ats </i>in <i>Fajr salat, </i>and wanted to pray more if the people praying behind allowed him to do so. Yes, he was a <i>sahabi, </i>appropriately described as <i>fasiq </i>(wicked) by the Quran. </span></b><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sunni books of Tafsir also agree in their commentaries of the above verse that it was revealed about Walid ibn Uqba! Let us cite a sample list:</span><br />
</div><ol start="1" type="1"><li class="MsoNormal"><span ;="" antiqua="">Tafsir Muqatel bin Sulaiman, v3, p259</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir Abdulrazq al-S'anani, v3, p231</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir Tabari, v26, p159</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir ibn Abi Hatim, v10, p3303</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Ahkam al-Quran, by Jassas, v3, p529</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Samarqandi, v3, p308</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir ibn Zamnin, v4, p261</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Thalabi, v9, p77</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Asbab Nazoul al-ayat, by al-Wahidi, p261</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Wahidi, v2, p1016</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Sam'ani, v5, p217</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Baghawi, v4, p212</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Nasafi, v4, p163</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Ahkam al-Quran, by ibn al-Arabi, v4, p146</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Muharar al-Wajiz, by Ibn Atya al-Andlusi, v5, p146</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir Zad al-Masir, by ibn al-Jawzi, v7, p179</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-ez bin Salam, v3, p213</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Qurtubi, v16, p311</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Baydhawi, v5, p214</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Tashil le Uloom al-Tanzil, by al-Ghurnati, v4, p58</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Bahr al-Muhit, by Ibn Hayan, v8, p109</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir ibn Katheer, v4, p223</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir Tanwir al-Meqbas, by Fayroz Abaadi, p436</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Dur al-Manthur, v6, p88</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir abi al-Suoad, v8, p118</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir Fath al-Qdir, by Shawkani, v5, p62</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir al-Aloosi, v26, p144</span></li>
<li class="MsoNormal"><span ;="" antiqua="">Tafsir Adwa al-Bayan, by Shanqiti, v7, p410</span></li>
</ol><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">The narration above is also sahih, in case anyone wants to play any tricks!<i> </i>Imam Jalaluddun Suyuti said: <b>‘The narrators are reliable’</b> (Lubab al-Nuqul, p197) while Imam Shawkani said: <b>‘The chain is good’ </b>(Fath al-Qadir v5 p62).</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">We mentioned earlier that Walid ibn Uqba was a drunkard, and that while drunk he once increased the Subh prayer to four rakats. Actually, after the fourth rakats, he tuned backwards and asked the congregation whether he should lead them in more rakats for Salat Subh??!! He wanted to perform, maybe ten or more rakats! Ibn Kathir has recorded this request in his al-Bidayah wa Nihayah 7/155. Ibn Abd al-Barr states:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">His statement ‘Shall I (lead) you more (rakats)’, after when he prayed four (rakats) in the morning, is popularly known from the authentic narrations of Ahlul Hadith and historians.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><i><span ;="" antiqua="">Al-Istiab, Volume 4 page page 1555</span></i><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
This news reached Madina and resulted in an uproar. Ibn Hajar Asqalani records in Fath al-Bari, Volume 7 page 47, Baab al-Manaqib, Baab al-Uthman:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
<b>“The thing due to which people were copiously making objections in Walid’s case was that Uthman was abandoing to apply Hadd (penalty) against Walid, and the second thing was that people had disliked the removal of Saad bin Abi Waqas and the appointment of Walid at that place”.</b></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Badruddin al-Aini records in Umadat ul Qari, Volume 16 page 203, Manaqib Uthman:<br />
<br />
<b>“People were copiously making objections about Walid’s matter because of the action that had been committed by him, which was, that he led the people of Kufa in morning prayers and performed four Rakats in a drunken state and then he turned around and asked: ‘Shall I (lead) you with more (rakats)?”. Objection was also being made on the fact that Uthman had been informed about this incident but Uthman lagged in applying Hadd (punishment) against him. Moreover, people had also disliked that Walid was appointed after the sacking of Saad bin Abi Waqas”.</b></span><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">We cannot see why Uthman did not punish Walid ibn Uqba for alcoholism while he punished others! Surprisingly, despite that Allah (swt) called Walid ibn Uqba a Fasiq on account of his lies, Sunnis nonetheless narrate hadiths from him and accept them, on the excuse that he was a Sahabi and must therefore not be doubted!! For instance, his hadiths are found in Sunan Abu Dawud (1973), Kitab al-Tarajjul, <i>bab fi'l-khuluq li'r-rijal</i>, vol. 4, p. 404, hadith number 4181 and al-Musnad of Imam Ahmad ibn Hanbal, <i>awwal musnad al-madaniyyin ajma'in</i>, hadith 15784.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Ibn Taymiyyah himself in his Majma’ al-Fatawa 7/248 states:</span><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Allah states “</span><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">O you who believe! if an evil-doer (Fasiq) comes to you with a report, look carefully into it …”. </span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">This verse was revealed about Walid ibn Uqba who LIED while giving a report. The commentators have stated that it was revealed about Walid ibn Ubqah who was appointed to collect Zakat from the Banu Mustalaq. There used to be enmity between him and them during the days of Jahiliyyah. Then, he went without reaching them and returned, claiming that the Banu Mustalaq had refused to pay Zakat and wanted to kill him. The Holy Prophet sent another person to them, and the verse was revealed. This story is well-known from several chains … Allah (swt) called Walid ibn Uqba a Fasiq!</span><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Ibn Qayyim al-Jawzi in Tafsir al-Qayyim 2/129 (compiled and arranged by Shaykh Muhammad Uways al-Nadwi) states:</span><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Sahabah, may Allah be pleased with them, used to offer Salat behind people whom they knew to be evil-doers, like Abdullah ibn Masud and other Sahabah who offered Salat behind Walid ibn Uqba who used to drink alcohol and offered the Subh prayer as four rakats.</span><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Shaykh Nasiruddin al-Albani also confirms that the verse was revealed about Walid ibn Uqba and Allah (swt) called him a Fasiq in his Silsilah al-Ahadith al-Sahihah 8/90 No. 3088.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">We Shi’as believe that there were indeed some good people among the Companions; and the majority of those who died for Islam during the lifetime of the Holy Prophet (pbuh) were truly princes of faith. Many of them who survived the Holy Prophet (pbuh) were also true believers. This is why Imam Ali ibn al-Husayn Zayn al-Abidin (as) used to supplicate in this manner:</span><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">O God, and as for the Companions of Muhammad specifically, those who did well in companionship, who stood the good test in helping him, responded to him when he made them hear his messages' argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with Thy good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Imam Zayn al-'Abidin , Sahifa al-Kamilah, (English translation, London, 1988), p. 27</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Imam Zayn al-Abidin (as) here was referring to the good Companions. But, what about people like Walid and Rubay’at? What about people like Umar and the other Companions who accused the Holy Prophet (pbuh) os peaking nonsense!??</span><br />
</div><div class="MsoBodyText"><br />
</div><pre style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 12pt;">Ibn Abbas said: "Thursday! And how tragic that Thursday was!" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me." They said: "<u>Verily the messenger of Allah is talking no sense</u>."<a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn5" name="_ftnref5" title="title"><span class="MsoFootnoteReference"><span>[5]</span></span></a></span></b></pre><pre style="text-align: justify;"><span ;="" antiqua="" style="font-size: 12pt;">Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut-Tarkil-Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3,P1259, Tradition (#1637/21).</span></pre><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In the English translation of Tarikh Tabari, the translator has remained faithful to the Arabic text. He narrates from Ibn Abbas: </span><br />
<div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The Messenger of God said bring me a tablet (lawh) and an inkpot (dawat), so that I can write for you a document, after which you will not go astray". <u>Some people said that the Messenger of God was talking deliriously</u>".</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The History of Tabari, Volume 9 translated by Ismail. K. Poonawala p 175</span></i><br />
</div><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The Salafi translator, MM Khan, has also translated the term correctly here:</span><br />
<div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The ailment of Allah’s Apostle became worse (on Thursday) and he said, “Fetch me something so that I may write to you something after which you will never go astray.” The people (present there) differed in this matter, and it was not right to differ before a prophet. <strong><u>Some said, “What is wrong with him? (Do you think) he is delirious (seriously ill)? Ask him (to understand his state).”</u></strong> </span></b><br />
</div><div style="margin: 0in 0in 0.0001pt;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sahih Bukhari, Volume 5, Book 59, Number 716</span><br />
</div><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">But, in his translation of Sahih Bukhari, Volume 4, Book 52, Number 288, he played that evil trick:</span><br />
<div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Narrated Said bin Jubair: </span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Ibn 'Abbas said, "Thursday! What (great thing) took place on Thursday!" Then he started weeping till his tears wetted the gravels of the ground . Then he said, "On Thursday the illness of Allah's Apostle was aggravated and he said, "Fetch me writing materials so that I may have something written to you after which you will never go astray." The people (present there) differed in this matter and people should not differ before a prophet. They said, "Allah's Apostle <u>is seriously sick</u>.' The Prophet said, "Let me alone, as the state in which I am now, is better than what you are calling me for." The Prophet on his death-bed, gave three orders saying, "Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them." I forgot the third.</span></b><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The phrase translated as “is seriously sick” is yahjur, derived from hajara, meaning insane or delirious. Therefore, the true translation is “Allah’s Apostle is delirious”! (Naudhobillah!). The term “yahjur” can NEVER mean “seriously sick”.</span><br />
</div><pre><b><span ;="" antiqua="" style="font-size: 12pt;">Narrated Ibn 'Abbas:</span></b></pre><pre><b><span ;="" antiqua="" style="font-size: 12pt;"> </span></b></pre><pre style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 12pt;">When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar Ibn al-Khatttab, the Prophet said: "Come near let me write for you a writing after which you will never go astray." <u>'Umar said: "The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us<a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn6" name="_ftnref6" title="title"><span class="MsoFootnoteReference"><span>[6]</span></span></a>."</u> The people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while the others said what 'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah's Apostle from writing a statement for them.</span></b></pre><pre><span ;="" antiqua="" style="font-size: 12pt;">Sahih al-Bukhari Hadiths: 9.468 and 7.573</span></pre><pre><span ;="" antiqua="" style="font-size: 12pt;"> </span></pre><pre><span ;="" antiqua="" style="font-size: 12pt;">We read in </span><span ;="" antiqua="" style="font-size: 12pt;">Musnad Ahmad 3/346:</span></pre><pre><span ;="" antiqua="" style="font-size: 12pt;"> </span></pre><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Jabir said: The Holy Prophet (pbuh) asked for a paper to write his will which no one would get astray after it. But Umar objected until he rejected it.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Its margin writer, Shaykh Shuaib Arnaut states: <b>It is sahih</b>.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="quote10"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In the English version of </span></span><span class="quote10"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Tabaqat Ibn Sa'd</span></b></span><span class="quote10"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">, <i>Haque</i> translates from Jabir bin Abdullah Ansari, that when the Prophet (s) asked for writing material and Umar intervened </span></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="quote10"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The Prophet, may Allah bless him, abandoned the idea".</span></b></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="quote10"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Kitab Tabaqat Ibn Sa'd, Volume 2, page 303 English translation by S. Moinul Haque, Kitab Bhavan Publishers, New Delhi</span></i></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="quote10"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">After this, the Holy Prophet (pbuh) declared that Umar had no merits:</span></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="quote10"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"We were with the Prophet, may Allah bless him, and there was a screen between the women and between us. The Apostle of Allah, may Allah bless him, said: Wash me with seven waterskins and bring something to write upon and an inkpot, I shall write a document for you and you will never be misguided till eternity. The women said bring to the Apostle of Allah, may Allah bless him what he wants. Umar said; I said to them: Keep quiet. You are like the women of Yusuf when he is ill and you shed tears, and when he is healthy you hold him by his neck. Thereupon the Apostle of Allah, may Allah bless him said: <u>They are better than you</u>"</span></b></span><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn7" name="_ftnref7" title="title"><span class="MsoFootnoteReference"><b><span ;="" antiqua=""><span>[7]</span></span></b></span></a><span class="quote10"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span class="quote10"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Kitab al Tabaqat al Kabir, by Ibn Sad Vol 2 English translation by S. Moinul Haq p 305</span></i></span><span class="quote10"><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><span> </span>Umar did not even want to hear whatever the Holy Prophet (pbuh) wanted to say. To him, whatever he would say was nonsense! He emboldened the other Companions and together they openly accused the Holy Prophet (pbuh) of saying nonsense! Umar and his colleagues clearly forgot these verses:</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">[Shakir 8:20] O you who believe! obey Allah and His Messenger and do not turn back from Him while you hear.</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">[Shakir 8:46] And obey Allah and His Messenger and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient.</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Besides, certain verses were explicitly revealed to warn Umar against this kind of behaviour!</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">[Shakir 49:1-3] O you who believe! be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.</span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;=""> </span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive. Surely those who lower their voices before Allah's Messenger are they whose hearts Allah has proved for guarding (against evil); they shall have forgiveness and a great reward.</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">This is a Shi’a commentary of these verses:</span><br />
</div><div class="MsoBodyText"><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">[Pooya/Ali Commentary 49:1]</span></b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""> </span><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">In the commandment of "Do not be forward or presumptuous", Allah has joined the Holy Prophet with Himself. This implies that no irreverence should be shown to either Allah or His Prophet in any matter. The believers must be mannerly, decorous, feeling and showing reverence in the presence of the Holy Prophet. It is not allowed to give advice in any matter before the Holy Prophet asks a believer to do so, if he pleases. Obey Allah and His Prophet in every matter, small or great; in the whole conduct of your life. </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Judgement or verdict is given by Allah in all matters through His messenger. So obey and revere the Holy Prophet as you should obey and revere Allah. Some ill-mannered companions used to show positive disrespect to the Holy Prophet by their behaviour. Bad manners and rudeness destroy the value of any services which have been rendered. Those who had true piety in their hearts really and sincerely respected, honoured and revered their leader. Those who did the opposite surely undid the work of years by weakening the leader's authority. See commentary of Nisa: 65 and always keep in mind the person who said about the Holy Prophet: </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="margin-left: 1in; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The old man is in a delirium. The book of Allah is sufficient for us." </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Apart from the derogatory comment on the infallible messenger of Allah which had rendered all his deeds null and void, his ignorance of the book of Allah had also become known to the whole world. It is because of such "wandering in the darkness of ignorance", the Holy Prophet had advised his followers to refer to his Ahl ul Bayt whenever they desire to understand the true meanings of the verses of the Quran (see <i>hadith al thaqalayn </i>on page 6). So think twice before following such ignorant and self conceited persons as your leaders who ridiculed and slandered the Holy Prophet, when even walking ahead of him or beside him, or talking loud before him or interposing while he is speaking, has been prohibited . </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">It is reported in a tradition mentioned in Sahih Bukhari that a group of men of Qa-aqa came to the Holy Prophet; and before he could give his verdict, Abu Bakr proposed Qa-aqa bin Mu-ud and Umar suggested Qara to be appointed as the leader of the group. Then they began to dispute with each other on that issue. So these verses were revealed to establish the supreme authority of the Holy Prophet. </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Aqa Mahdi Puya says: </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Unwarranted interference in the issues of religion already decided by the Holy Prophet emerged in full force after his departure from the world and continues in every age. </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">The occasion of revelation shows that the most prominent companions of the Holy Prophet indulged in what has been forbidden in these verses. </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Bukhari says: </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="margin-left: 1in; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The two good men were very near (a certain) perdition" (Kadal khayyiran an yahlika) </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Notwithstanding this reprimand, according to Bukhari, disrespectful behaviour of the companions continued and lasted till the Holy Prophet's departure. The well known tradition of <i>qirtas </i>throws sufficient light on the ignorance of the companions. </span></b><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;=""></span></b><br />
</div><div style="text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Verse 3 mentions the men of sublime character around the Holy Prophet who are referred to in order to distinguish good from evil, because behaviour unto the Holy Prophet has been made a test of the faith of his followers.</span></b><br />
</div><div style="text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Imam al-Ghazali also comments on this incident:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">"The Messenger of Allah declared "Whomsoever I am his master, Ali too is his master”. Umar [ra] accepted this, congratulating Ali [ra] saying "Congratulations you have become the master of men and women". But after this, his desire for power overtook him and when the Prophet said "Bring me a pen and paper so that I can remove any doubts over who will succeed me, Umar [ra] replied "Leave him for he is talking nonsense".</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><i><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Sirr'ul Alameen, by Abdul Hamid Ghazzali page 9</span></i><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Ibn Taymiyyah too attempts to defend the action of Umar and his colleagues in his Minhaj al-Sunnah 6/24:</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">Umar was confused whether the statement of the Messenger of Allah (pbuh) was from the severity of the illness or the words of a man who knew what he was saying ... The Holy Prophet (pbuh) was indeed ill, and Umar did not know whether his statement was from the insanity caused by illness (min wahj almard) like sick people normally do or from the statement of someone who knew what he was saying so that he could accept it!!</span></b><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">This might appear shocking to many Sunnis since it confirms that Umar doubted that the words of the Holy Prophet (pbuh) were those of a sane man! In fact, even according to Sahih al-Bukhari, Umar was actually the first person to directly accuse the Holy Prophet (pbuh) of insanity!</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-bottom: 12pt; text-align: justify;"><b><span ;="" antiqua="" style="font-size: 11pt;">When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar Ibn al-Khattab, the Prophet said: "Come near let me write for you a writing after which you will never go astray."<u> 'Umar said: "The Prophet is seriously ill, and you have the Qur'an, so Allah's Book is sufficient for us." </u>The people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," <u>while the others said what 'Umar</u> said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah's Apostle from writing a statement for them.</span></b><span ;="" antiqua="" style="font-size: 11pt;"><br />
<i>Sahih al Bukhari Arabic-English Volume 9 hadith number 468 and Volume 7 hadith 573</i></span><br />
</div><div class="MsoNormal" style="margin-bottom: 12pt; text-align: justify;"><span ;="" antiqua="" style="font-size: 11pt;">This shows that the Sahabah that accused the Holy Prophet (pbuh) of insanity only merely repeated Umar’s accusation!</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">How can you call a man who made such an attack on the Holy Prophet (pbuh) righteous?</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">This is the Truth we want our Sunni brothers to accept. Let them stop denying reality.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">In all, let us, as usual, finish this off with another major Sunni contradiction! Imam Ibn Hajar al-Asqalani is a wonderful scholar. He is much like Sunnism itself, and has this rare ability to contradict himself with impeccable precision!</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
One of the areas where he has nicely contradicted himself is in the matter of the Sahabah. In his al-Isabah 1/6-7, he states about the Sahabah:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">The Ahl al-Sunnah are unanimous about the righteousness of ALL the Sahabah, and none disagrees with this consensus except heretics.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua=""><br />
But, in the same book, al-Isabah 2/432 No. 2759, he states about Rubay'at ibn Umayah:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">He accepted Islam on the day of the Conquest of Makkah and witnessed the Farewell Hajj of the Holy Prophet (pbuh) … ALTHOUGH HE WAS A SAHABI WITHOUT DOUBT, it is also reported that he apostatized during the reign of Umar! … Rubay'at drank alcohol during the reign of Umar, and escaped to Syria, and from there to Caesar (i.e. Rome), became a Christian and died there.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">In Fath al-Bari 7/3, Imam Ibn Hajar al-Asqalani also states:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Rubay'at ibn Umayah ibn Khalaf al-Jamhi: He accepted Islam during the Conquest of Makkah and was present at the Farewell Hajj along with the Messenger of Allah (pbuh). He also narrated hadiths from the Messenger of Allah<span> </span>(pbuh) after his death ... He moved to Rome during the caliphate of Umar and became a Christian because of something that angered him (i.e. he drank alcohol and wanted to escape its punishment).</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">We need not comment anymore.</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">Some Sunnis, especially the Salafis, might feel offended because we have cited these references from the Qur’an and their own authentic sources! They have hadiths that condemn anyone who criticizes ANY of the Sahabah! Well, one would think such hadiths should apply to al-Dhahabi and Ibn Hajar too! They should also apply to Imam al-Bukhari who has recorded hadiths critical of the Sahabah in his Sahih. Anyway, we reject all such hadiths because they contradict the Qur’an. The Qur’an itself has condemned some Sahabah, just as the Holy Prophet (pbuh). It is unthinkable to assume that those hadiths condemn both! Besides, we are supposed to read the Qur’an with its true meaning and not hide anything. So, why would any hadith forbid the proper interpretation of the Qur’an? And, as we can see, the proper interpretation of certain verses naturally results in criticizing some Companions.</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">Anyway, let us provide our final analysis in this regard. The Holy Prophet (pbuh) said:</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Whoever abuses Ali has abused me.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
</span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">Shaykh Abu Ishaq al-Hawayni in his Tahdhib al-Khasais, p. 76, No. 86 states after recording it:</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
Its chain is sahih.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
</span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">The Salafi hadithist, al-Daani ibn Muneer Aali al-Zaawee in his tahqiq of the hadith in Kitab al-Khasais states:</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
Its chain is hasan.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
</span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">The hadith is also recorded in Musnad Ahmad 2/735 No. 1011. Its annotator, Wasiyullah Muhammad Abbas states:</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
Its chain is sahih.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
</span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">Imam al-Suyuti has declared it sahih in his Jami' al-Sagheer 529 No. 8736. Imam al-Munawi in his tahqiq of Jami al-Sagheer 2/817 also declares the hadith sahih.</span><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;=""><br />
Ibn al-Jazri in his Manaqib Usd al-Ghalib 20 has also declared it sahih.</span><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;=""><br />
In spite of this hadith, we read Ibn Taymiyyah saying in his Minhaj al-Sunnah 8/230:</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="" style="font-size: 14pt;">If it is necessary to defend Uthman and Ali then it is more suitable to defend Abubakr and Umar. AND ALI FOUGHT TO CONTROL PEOPLE AND FOR MONEY. SO HOW CAN THIS BE CONSIDERED FIGHTING FOR THE RELIGION WHEREAS ABUBAKR FOUGHT THOSE WHO BECAME APOSTATES AND THOSE WHO REFUSED WHAT ALLAH ORDERED<a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftn8" name="_ftnref8" title="title"><span class="MsoFootnoteReference"><span>[8]</span></span></a></span><span ;="" antiqua="">.</span><br />
</div><div class="MsoBodyText"><span ;="" antiqua=""><br />
</span><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">Do Salafis consider this an abuse against Imam Ali (as)? If no, why do you then wail when we utter similar things about Abubakr and Umar?</span><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;=""><br />
Besides, Ibn Taymiyyah has lied in the above statement while we rely on authentic Sunni hadiths and the Holy Qur'an in our statements against Abubakr and Umar!!</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">The hadith below clearly proves that Ibn Taymiyyah indeed lied. We read:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Abu Sa’eed al-Khudri narrated:</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">The Messenger of Allah (pbuh) said:</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">“Among you is one who will fight for the interpretation of the Qur’an just as I fought for its revelation”.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">We were very excited, and among us were Abubakr and Umar. Abubakr asked, “Am I the one?” and the Holy Prophet (pbuh) answered “No”. Umar too asked, “Is it I” and the Holy Prophet (pbuh) replied, “No; but it is the one who is mending the shoe”, meaning Ali (who was mending the shoe of the Holy Prophet).</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="">Therefore we visited Ali to convey the good news to him, but he did not even raise his head, as if he had already heard it from the Messenger of Allah (pbuh).</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Khasais Imam Ali, al-Nisai, p. 29</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Sahih Ibn Hibban No. 2207</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Mustadrak al-Hakim 3/303-304</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Musnad Ahmad 3/33 and 3/82</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Musnad Abu Ya’ala 1/303-304</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Hilyat al-Awliyah, Abu Nu’aym, 1/67</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Tarikh Ibn Asakir 12/179</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Majma’ al-Zawaid 9/133-134 and 5/186</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Silisilah al-Ahadith al-Sahihah 5/639 No. 2487</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Imam al-Hakim and al-Dhahabi have both declared the hadith sahih on the conditions of Sahih al-Bukhari.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Abubakr al-Haythami states:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Ahmad has narrated it, and its narrators are narrators of Sahih (al-Bukhari and Muslim) except Fatr ibn Khalifah and he is thiqah.</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="Antiqua" antiqua="" font-weight:="font-weight:" normal;="">He also states:</span><br />
</div><div class="MsoBodyText"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Abu Ya’la has narrated it and its narrators are narrators of sahih.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="">Al-Albani states:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoBodyText"><span ;="" antiqua="">Fatr is a narrator of Sahih al-Bukhari (i.e. meaning that al-Haythami was mistaken) … and the hadith is sahih without doubt.</span><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="Antiqua" antiqua="" color:="color:" windowtext;="">So, rather than Imam Ali (as), it was clearly Abubakr and Umar who murdered because of power and money, as is very clear from the above hadith.</span><br />
</div><div class="MsoNormal"><br />
</div><div><br clear="all" /> <hr align="left" size="1" width="33%" /><div id="ftn1"><div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref1" name="_ftn1" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua=""><span>[1]</span></span></span></a><span ;="" antiqua=""> Some people might have problem with the idea of angels visiting non-prophets. They even accuse us of believing in the prophethood of our Imams for believing that angels used to speak with them! Here, we will present the words of Bro. Ali Abbas, author of the Shi’ite Encyclopedia, a popular research work available at al-islam.org/encyclopedia. While addressing this question,<span> </span>he writes:</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div><pre style="text-align: justify;"><b><span ;="" antiqua="">ARE THE IMAMS INSPIRED</span></b></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">There is no doubt that when the verse:</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion." (Quran 5:3)</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">the religion completed. Allah revealed Quran as well as the Shari'ah (Divine law) ONLY to the Prophet (PBUH&HF), and non of such things was</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">revealed to Imam Ali (AS). If Imam Ali was inspired (ILHAM) it had nothing to do with religious commandments; it was rather about what happened and what will happen.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">There are many methods that Allah may inform His servants of something. One way is revelation (WAHY). The other way is inspiration (ILHAM). By inspiration, Allah induces the knowledge into the heart of His servant.</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">This is unanimously held by the all the Islamic Schools.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">But do you really think revelation (WAHY) is only for the prophets and the messengers? If yes, then you have contradicted Quran, for Quran confirms that Allah sent revelation (WAHY) to the mother of Moses. The mother of Moses was neither a prophet nor a messenger. Agreed?<span> </span>Allah revealed to her to leave her son in the river so that Pharaoh's soldier could take it to the Palace:</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">And We REVEALED to the mother of Moses: Suckle (thy child) but when thou hast fears about him cast him into the river but fear not nor grieve: for We shall restore him to thee and We shall make him one of Our apostles. (Quran 28:7)</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">Notice that Quran straightforwardly uses the word WAHY (revelation). Here, Yusuf Ali has translated the word WAHY into inspiration. But Quran uses WAHY (revelation), and not ILHAM (inspiration).<span> </span>WAHY and ILHAM are two different things.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">However one thing which is clear is that the revelations to those who were neither prophet nor messenger, did NOT have anything to do with Shari'ah (divine law). It did NOT have anything to do with religious practices etc. Rather, It was an order to what way to choose at the time of confusion and/or informing what has happened or what will happen.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">So we can conclude that even revelation has different types. Only the</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">revelation to Prophets and messengers is related to Shari'ah (divine law) and new religious practices, while others do NOT receive this type of revelation.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">Remark: Quran also uses the word WAHY for non-human beings, but I am not concerned about that. I was focusing on different types of WAHY for human being only.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">About our Imams: There are twelve Imams (Guides) after Prophet Muhammad</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(PBUH&HF). Prophet mentioned that the number of his successors are twelve, and al-Bukhari, Muslim, Tirmidhi, Ahmad, ... recorded that.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">The first of them, Imam Ali, got his knowledge of religion and the Divine Laws from Prophet Muhammad DIRECTLY. Later Imams got it from the preceding Imams. There was NO revelation of Divine Law (concerning oneself or people) after Prophet Muhammad (PBUH&HF). Allah may inform something to his appointed Imam, but the information is NOT any how related to Divine Law since the religion is complete. The information is only related to what happened and what will happen.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><b><span ;="" antiqua="">DO IMAMS MEET ANGELS</span></b></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">Also, according to Quran, talking to angels is NOT exclusive to prophets and messengers. Allah mentioned in Quran that Mary (the mother of Jesus) talked to angels, and angels talked to him. Look at Quran, to see the conversation of Mary and the angels:</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">"Behold! the angels said "O Mary! Allah gives you glad tidings of a Word from Him: his name will be Christ Jesus the son of Mary held in honor in this world and the Hereafter and of (the company of) those nearest to Allah. (Quran 3:45)"</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">There is a whole conversation between Mary and the angel. See a couple of verses before and after the above verse.<span> </span>Mary (AS) was neither a prophet nor a messenger, yet she talked to angels. However the communication of Mary with angels had nothing to do with Shari'ah (Divine Law). It did not have anything to do with religious practices. Rather it was a news to what is about to happen, and instructions of what to do.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">In this connection, also see verses 11:69-73 where angels talked to the</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">wife of Abraham and gave her the glad tiding that she is pregnant of prophet Isaac (AS).</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">Even Sunnis claim that Imran Ibn al-Husayn al-Khuza'i (d. 52/672) who was one of the companions of the Prophet Muhammad (PBUH&HF), was VISITED by angels, greeted by angels, SHOOK HANDS with angels and saw them, only being left by them for a short period after which the angels returned to him till the end of his life.</span></pre><pre style="text-align: justify;"><span ;="" antiqua=""> </span></pre><pre style="text-align: justify;"><span ;="" antiqua="">Sunni references:</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(1) Sahih Muslim, V4, pp 47-48</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(2) Also commentaries of Sahih Muslim by al-Nabawi, V8, P206, and by al-Abi and al-Sanusi, V3, P361.</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(3) Musnad Ahmad Ibn Hanbal, V4, PP 427-428</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(4) Sunan Darimi, V2, P305</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(5) al-Mustadrak, by al-Hakim, V3, P472</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(6) Tabaqat, by Ib Sa'd, V7, part 1, P6</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(7) al-Isti'ab, by Ibn Abd al-Barr, V3, P1208</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(8) Usdul Ghabah, by Ibn Athir, V4, P138</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(9) Jami'ul Usul, by Ibn Athir, V7, P551</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(10) al-Isabah, by Ibn Hajar al-Asqalani, V3, PP 26-27</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(11) Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, V8, P126</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(12) Fathul al-Bari, by Ibn Hajar al-Asqalani, V12, P261</span></pre><pre style="text-align: justify;"><span ;="" antiqua="">(13) Sharh al-Mawahib, by al-Qastalani, V7, P133</span></pre><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div></div><div id="ftn2"><div class="MsoFootnoteText"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref2" name="_ftn2" title="title"><span class="MsoFootnoteReference"><span>[2]</span></span></a> http://www.al-islam.org/encyclopedia/chapter1a/3.html<br />
</div></div><div id="ftn3"><div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref3" name="_ftn3" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua=""><span>[3]</span></span></span></a><span ;="" antiqua=""> Many Sunnis counter this by bringing verses about purification in other parts of the Qur’an. They clearly have missed the whole point! The Verse of Purification talks about ABSOLUTE and PERMANENT purification of the Ahl al-Bayt (as), evidenced in the fact that they were allowed entry into the mosque in a state of janaba. On the other hand, all the other verses they cite (such as the one talking about purification from ablution) are not ABSOLUTE or PERMANENT. They are voidable and partial. Therefore, bringing them up against the Verse of Purification is a perfect case of false analogy.</span><br />
</div></div><div id="ftn4"><div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref4" name="_ftn4" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua=""><span>[4]</span></span></span></a><span ;="" antiqua=""> http://almizan.org/new/article14.asp</span><br />
</div></div><div id="ftn5"><div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref5" name="_ftn5" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua=""><span>[5]</span></span></span></a><span ;="" antiqua=""> The last statement is so shocking that the Sunni translator of Sahih Muslim decided to tone it down. He translated it as:</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">They said: Allah's Messenger (may peace upon him) is in the state of unconsciousness.</span></b><br />
</div><div style="text-align: justify;"><span ;="" antiqua="" style="font-size: 10pt;">We however have retained the original meaning in our translation. Also, the word, hajara, translated as going into a state of consciousness has been used in some verses of the Qur’an. One of them is this:</span><br />
</div><div style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">[Shakir 23:67] In arrogance; <u>talking nonsense</u> about the Quran, and left him like one telling fables by night.</span></b><b><span ;="" antiqua="" style="font-size: 10pt;"></span></b><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><b><span ;="" antiqua="">[Yusufali 23:67] "In arrogance: talking nonsense about the (Qur'an), like one telling fables by night."</span></b><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><b><span ;="" antiqua=""><br />
</span></b><b><span ;="" antiqua="">[Pickthal 23:67] In scorn thereof. Nightly did ye rave together.</span></b><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><span ;="Antiqua" antiqua="" black;="" color:="color:">From the translation of Pickthall, we also understand that the word can mean “rave”. So, the two valid translations of Umar and his colleagues’ attack upon the Holy Prophet (pbuh) are:</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div><div class="MsoFootnoteText" style="margin-left: 0.5in; text-align: justify; text-indent: -0.25in;"><span ;="Antiqua" antiqua="" black;="" color:="color:">1.<span 7pt;="7pt;" ;="Roman" font-size-adjust:="font-size-adjust:" font-size:="font-size:" font-stretch:="font-stretch:" font-style:="font-style:" font-variant:="font-variant:" font-weight:="font-weight:" line-height:="line-height:" new="New" none;="none;" normal;="normal;" roman=""> </span></span><span ;="Antiqua" antiqua="" black;="" color:="color:">He is speaking nonsense.</span><br />
</div><div class="MsoFootnoteText" style="margin-left: 0.5in; text-align: justify; text-indent: -0.25in;"><span ;="" antiqua="">2.<span 7pt;="7pt;" ;="Roman" font-size-adjust:="font-size-adjust:" font-size:="font-size:" font-stretch:="font-stretch:" font-style:="font-style:" font-variant:="font-variant:" font-weight:="font-weight:" line-height:="line-height:" new="New" none;="none;" normal;="normal;" roman=""> </span></span><span ;="Antiqua" antiqua="" black;="" color:="color:">He is raving.</span><span ;="" antiqua=""></span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><span ;="Antiqua" antiqua="" black;="" color:="color:">Obviously, the second translation is worse in effect. Both it is also correct!</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><span ;="" antiqua="" style="font-size: 10pt;">Besides, </span><span ;="" antiqua="" style="font-size: 10pt;">according to Hans Wehr's "A Dictionary of Modern Written Arabic edited by J. Milton Cowan"<br />
<br />
</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><b><span ;="Antiqua" antiqua="" black;="" color:="color:">Hajara means "To emigrate; to give up; to abandon; <u>to talk nonsense</u>"</span></b><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><span ;="Antiqua" antiqua="" black;="" color:="color:"><br />
In addition to the general definitions of emigrate the Arabic dictionary "Al Munjhadh" also defines hajara as:</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><span ;="Antiqua" antiqua="" black;="" color:="color:"><br />
<b><span>"incoherent speech, nonsense"</span></b></span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><span ;="Antiqua" antiqua="" black;="" color:="color:">"Al Munjhadh" published by Dar al Ishat, Karachi: - page 1409</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div></div><div id="ftn6"><div class="MsoNormal" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref6" name="_ftn6" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua="" style="font-size: 10pt;"><span>[6]</span></span></span></a><span ;="" antiqua="" style="font-size: 10pt;"> This statement is the foundation of the Khariji movement. </span><span ;="" antiqua="" style="font-size: 10pt;">Imam Dhahabi in his<span> </span>Tadkirat al-Huffaz, Volume 1 page 3 states:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div style="margin: 0in 0in 0.0001pt; text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">“He didn’t say that ‘Quran is sufficient’ as the Khawarij do”.</span></b><span ;="" antiqua="" style="font-size: 10pt;"></span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="" style="font-size: 10pt;">This fact paints Umar as the first Kharijite!</span><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div></div><div id="ftn7"><div class="MsoNormal" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref7" name="_ftn7" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua="" style="font-size: 10pt;"><span>[7]</span></span></span></a><span ;="" antiqua="" style="font-size: 10pt;"> The Holy Prophet (pbuh) probably also remembered that Abubakr and Umar were, by their continued presence in Madinah, disobeying him. We read in </span><span ;="" antiqua="" style="font-size: 10pt;">Kanz al-Ummal 10/578:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">Urwa said: Usama bin Zayd got prepared for the conquest, but he remained behind those days due to the illness of Allah's Messenger (pbuh). Allah's messenger (pbuh) has appointed him as a leader on a troop the majority of them were the Muhajireen including Umar bin al-Khattab.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="" style="font-size: 10pt;">In Tarikh Abu al-Fida 240, we read:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">Umar bin al-Khattab was among the troop of Usama as Allah's Messenger (pbuh) instructed.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;"><span> </span></span></b><span ;="" antiqua="" style="font-size: 10pt;">We also read in Al-Kamil fi al-Tarikh, by ibn al-Athir, 1/355:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">He (the Holy Prophet) sent the Muhajireen with Usama including Abu Bakr ad Umar, while the people were on that status, Allah's Messenger (pbuh) started to get ill. </span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="" style="font-size: 10pt;">Also, we read in Tahdib al-Tahdib, by ibn Hajar al-Asqalani , 1/182:</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span ;="" antiqua="" style="font-size: 10pt;">Allah's Messenger (pbuh) appointed him (Usama) as leader of a troop, which included Abu Bakr and Umar, but the troop did not march until the Holy Prophet died.</span></b><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span ;="" antiqua="" style="font-size: 10pt;">Therefore, by stating in Madinah itself while the other troops were stationed on the outskirts of Madinah, Abubakr and Umar were making the Holy Prophet (pbuh) unhappy by continuously disobeying him.</span><br />
</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoFootnoteText" style="text-align: justify;"><br />
</div></div><div id="ftn8"><div class="MsoFootnoteText" style="text-align: justify;"><a href="http://www.wilayat.net/index.php?option=com_content&view=article&id=318:the-status-of-the-ahl-al-bayt-as&catid=16:ahlebait-general&Itemid=33#_ftnref8" name="_ftn8" title="title"><span class="MsoFootnoteReference"><span ;="" antiqua=""><span>[8]</span></span></span></a><span ;="" antiqua=""> Ibn Taymiyyah is replying to Allamah al-Hilli here, who accused both Abubakr and Umar of war crimes and crimes against humanity. His simple argument is: you have no moral ground to attack Abubakr and Umar since Ali (as) too murdered people for money and power! But, Ibn Taymiyyah also offers a clear defence of Abubakr, i.e. that Abubakr actually fought the enemies of Allah (swt). However, in his own words, how can the fighting of Imam Ali (as) be deemed to be for Islam as Allamah al-Hilli stated?</span><br />
</div></div></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-89456363676963194922009-12-11T20:41:00.003-08:002009-12-11T20:41:22.752-08:00The Wolf Lying in Wait!!The Wolf Lying in Wait!!<br />
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In the Name of Allah, the Beneficent, the Merciful<br />
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Aisha and her colleagues fought and murdered thousands of people. Eventually, they were defeated, and her colleagues perished in the war. But, she survived it. At this crucial period, Mu’awiyah rose from Syria, with the same claim as Aisha: Imam Ali (as) murdered Uthman and he would take revenge on him! So, there was the pretext for a bloody war that would consume close to 100,000 souls!<br />
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It is clear that Mu’awiyah too knew he was lying, and killing others on its basis. We briefly examined his curriculum vitae before. Let us present some other useful facts about this cunning character.<br />
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Imam al-Dhahabi recorded that:<br />
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Abi Burza said: 'We were with the Prophet (pbuh) then he heard someone singing. So he said: 'Go and see what is going on there'. Thus, I climbed and looked, I saw Mu'awiya and Amr bin al-Aas singing, then I returned and told (thePprophet). He (the Prophet) said: 'May Allah throw them in fitna (sedition) and push them towards hell'. <br />
<br />
1. Mizan al-I'tidal, Volume 3 page 311<br />
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2. Siyar alam al Nubla, Volume 3 page 132<br />
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This is coming from a respected Salafi Imam and hadithist, and he made no attempt to weaken it, thereby accepting its authenticity. Mu’awiyah was an accursed person, pushed towards Hellfire by Allah (swt). He was a Companion, no doubt about that. But, his crimes were so evil that even top-ranking Sunni scholars declared him an inmate of Hellfire!<br />
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Shaykh Hasan ibn Ali al-Saqqaaf, the man who exposed the ignorance and dishonesty of al-Albani in his book Tanaqadat al-Albani Wadihat (The Clear Self-Contradictions of Al-Albani) states in his footnotes to ‘Daf` Shubah’ (pg. 237): <br />
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"I say: and Mu`aawiyah killed a group of righteous people from the Sahaabah and other noble personalities for the sake of gaining sovereignty. And from those was Abd ar-Rahmaan bin Khaalid bin Waleed. Ibn Jareer said in his ‘Taareekh’ (3/202) and ibn Atheer in ‘al-Kaamil’ (3/453) and the wording is his: <br />
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‘And the reason for his - Abd ar-Rahmaan bin Khaalid bin Waleed - death was that he became prominent in the eyes of the People of Shaam, and they inclined towards him due to his possessing characteristics of his father, and due to his usefulness (to the Muslims) in the Land of the Romans, and due to his great courage. So Mu`aawiyah became afraid and apprehensive of him, and commanded ibn Uthaal, the Christian, that he plan his murder. Mu`aawiyah guaranteed him exemption from his tax for as long as he lived and that he would be placed in charge of the tax revenues of Homs (a land in central Syria). <br />
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So when Abd ar-Rahmaan returned from Rum, ibn Uthaal slipped him a poisoned drink through the means of his servants. So he drank it and died at Hums, and Mu`aawiyah fulfilled what he had guaranteed ibn Uthaal.’ <br />
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I say: is it permissible to kill a Muslim, and Allaah says, ‘and whosoever kills a believer deliberately, then his reward is Hellfire, to remain in there forever. And the Anger of Allaah is upon him and His Curse, and a great punishment is prepared for him" (4/93)?! And it was due to this that Hasan al-Basri said, with regards to Mu`aawiyah, as in ‘al-Kaamil’ (3/487):<br />
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‘There were four characteristics in Mu`aawiyah, and any one of them would have been a grave offense: His hastening towards evil by the sword against this Ummah until he took the matter (Khilaafate) without consultation, and amongst them were the remaining Sahaabah and other notable people. His passing the rule onto his son, an alcoholic, wearer of silk, and player of musical instruments. His claim to Ziyaad, and the Messenger of Allaah (SAW) said, "the child is for the bed, and for the fornicator is stoning." And he killed Hujr and the companions of Hujr, so woe to him for what he did to Hujr! And woe to him for what he did to the companions of Hujr!’ <br />
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I say: so when the life of Mu`aawiyah is like this!! <br />
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There does not occur anything from the Prophet (SAW) with regards to his virtues, and al-Haafidh adh-Dhahabee quotes in ‘Siyar A`laam an-Nubalaa’ (3/132) from Ishaaq bin Raahaway that he said, ‘there is nothing authentic from the Prophet (SAW) on the virtue of Mu`aawiyah’ <br />
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And it is established in the Saheeh of Muslim (3/2010 no.2604) from ibn Abbaas that he Prophet (SAW) said to him. ‘go and call Mu`aawiyah.’ He said, ‘so I returned and said, "he is eating"’ so the Messenger (SAW) said, ‘may Allaah not fill his belly’ <br />
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And on (pg. 241), <br />
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"So is an ijtihaad correct which allows killing Muslims, believing in the Oneness of Allaah.....?! <br />
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And is an ijtihaad permissible when there occurs a text (on the point in question)?! And it is mutawaatir from him (SAW) that he said about our Master Ammaar who fought alongside the Leader of the Believers, our Master Ali, ‘you will be killed by the aggressive party’ as is established in Bukhaaree and Muslim. <br />
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So is an ijtihaad valid despite the occurrence of many authentic texts (against it), from amongst them his saying (SAW), with regards to our Master Ali (RA), ‘the one to whom I am the mawlaa then Ali is his mawlaa. O Allaah love the one who loves him, and show enmity to the one who shows enmity to him.’ <br />
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And al-Haafidh adh-Dhahabee said in ‘Siyar A`laam an-Nubala’ (8/335) about this hadeeth, ‘mutawaatir.’ <br />
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And in the Saheeh of Muslim (no.78 in al-Eemaan) about our Master Ali (RA) from him that he said, ‘indeed the promise of the unlettered Prophet (SAW) to me was, "none save a believer will love you, and none save a hypocrite will hate you."’ <br />
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I say: so what is the ruling on the one that commands abusing and cursing our Master Ali the mawlaa of the believers by the testimony of the Messenger of the Lord of the Universe upon the pulpits?!! <br />
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And what is the ruling of the one who tests his subjects by cursing our Master Ali (RA) and to disassociate from him, and kills the one who does not abuse and curse him?!! <br />
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And from the strange, truly laughable things after this is that you find ibn Katheer saying in the ‘chapter on Covenants (Aqd)’ in his ‘Taareekh’ (8/20) about the virtue of Mu`aawiyah, ‘he is Mu`aawiyah bin Abee Sufyaan... uncle of the believers, and the writer of the revelation of the Lord of the Universe, he embraced Islaam and his father and mother were Hindus... on the Day of the Conquest.’ Then he said after that, ‘and the intention here is to show that Mu`aawiyah used to write the revelation alongside others....’ <br />
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I say: No, by Allaah other than Whom there is none worthy of worship, your words are not correct O ibn Katheer, and not what you depend upon or what you think. As for your saying, ‘uncle of the believers’, then this is not correct at all, and that is because this does not occur in any authentic Sunnah or narration. And (building) upon your saying that Mu`aawiyah is the Uncle of the believers - then Habee bin Akhtab, the Jew, would be the grandfather of the believers, because he is the father of Sayyida Safiyyah, the wife of the Messenger (SAW), and this is not so." <br />
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This is a contemporary Shafi’I hadithist, who is well-known throughout the Sunni world. We would like to nail everything with this simple narration from the Holy Prophet (pbuh). We read from Imam al-Baladhuri in his Ansab al-Ashraf, Vol. 2, p. 120:<br />
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Ishaq and Bakr bin Haytham from Abdurazaq bin Hamam from Mu'amar from Ibn Taous from Taous bin Kisan from Abdullah Ibn Amr ibn Al-'as who stated: 'I was sitting with the Prophet of Allah when he said: 'A man will come out of this mountain pass, who will die and he will be outside my nation (Islam)'. I had left behind my father there for wudhu, and I feared, as if holding back my urine, that he would be the one to come, but Mu'awiyah came out. The Prophet said: 'He is the one'.<br />
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All the narrators are reliable:<br />
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Ishaq bin Abi Israel: Ibn Hajar said: 'Seduq' (Taqrib al-Tahdib, v1 p79), Dhahabi said: 'Thiqah' (Al-Kashif, v1 p234). <br />
<br />
Abdulrazaq bin Hamam: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1 p599), Dhahabi said: 'Thiqah' (Siar alam alnubala, v9 p563). <br />
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Mu'amar bin Rashid: Ibn Hajar said: 'Thiqah Thabt' (Taqrib al-Tahdib, v2 p202), Dhahabi said: 'Hujja' (Tazkirat al-Hufaz, v1 p190). <br />
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Abdullah bin Taous: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1 p503), Dhahabi said: 'Thiqah' (Siar alam alnubala, v6, p103). <br />
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Taous bin Kisan: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1 p448), Dhahabi said: 'He had a great magnificence' (Tazkirat al-Hufaz, v1 p90). <br />
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Abdullah bin Amro bin al-Sas: A Sahabi. Moreover, Hafiz Ahmad bin al-Sidiq said about this tradition: 'Sahih according to Muslim's condition' (Jawnat al-Attar, v2 p154)<br />
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It was not just the Holy Prophet (pbuh) who declared that Mu’awiyah would die outside the fold of Islam. Imam Baladhuri again records in Ansab al-Ashraf, Volume 3 page 403:<br />
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Al-Hussain bin Ali al-Aswad from Yahya bin Adam from Wakee from Ismail bin Abi Khalid from Shubail al-Yahsabi who said: 'I had requisition from Umar bin al-Khatab, hence I went to him to ask him but a man reached to him before me and talked to him, then I heard that Umar was saying to him: 'If I obey you, you will make me enter into hell.' Then I looked and it was Mu'awiyah'.<br />
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All the narrators are reliable:<br />
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Al-Hussain bin Ali al-Aswad: Ibn Hajar said: 'Seduq' (Taqrib al-Tahdib, v1 p216). <br />
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Yahya bin Adam: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v2 p296). Wakee: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v2 p284). <br />
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Ismail bin Abi Khalid: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1 p93). <br />
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Shubail al-Yahsabi: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1 p412).<br />
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So, Umar too deem him Hellbound! This is the opinion of Ibn Kathir. We read in his al Bidayah wa Nihayah Volume 8 page 135:<br />
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"The Sunnah is Mu'awiya should be referred to as king not khaleefa"<br />
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Let us now reveal the testimony of great Sunni Imam al-Atiqi about whom Imam Dhahabi wrote:<br />
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"The Imam the Muhadith, the Thiqah, Abu al-Hassan Ahmad bin Muhammad bin Ahmad bin Mansor al-Baghdady al-Atiqi"<br />
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Siar alam alnubala, Volume 17 page 602<br />
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Allamah Khateeb Baghdadi records about him:<br />
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"I wrote from him and he is Seduq (truthful)"<br />
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Tarikh Baghdad, Volume 5 page 143<br />
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Now we read the following testimony of Imam al-Atiqi about Muawiyah in Tarikh Baghdad, volume 6, page 248 'Dhkir Yahyah bin Abdul Hameed al-Hamani':<br />
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"Atiqi said: 'Mu'awaiya did not die on the Islamic faith".<br />
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Salafi scholar, Abul ‘Ala al-Maududi, writes:<br />
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Kingship's foundation began with this change. The khilafat of Mu'awiya (ra) was not of a kind wherein he was appointed by the Muslims…despite this Mu'awiya wanted to be the Khalifa, he fought in order to achieve the khilafat, and his khilafat was not dependent on the satisfaction/acceptance of the Muslims. The people did not appoint him as Khalifa, he became so by force and when he became Khalifa, people had no other choice but to give him bay'a. Had the people not given him baya at that time, it would have not meant that those people had to lose their positions / ranks rather it would have meant bloodshed and disturbance which could not have been given preference over peace and order. That is why after Imam Hasan's (ra) abdication (in Rabi al-Awwal, 41 H) all the Sahaba, Tabayeen and Muslims agreed on his bay'a and that year was called 'Aam al Jamaat' because of considering the fact that at least civil war was made to an end. Mu'awiya was himself well aware of this position. He stated the following in his speech in the initial days of his Khilafat at Madina:<br />
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"By Allah, while taking charge of your government I was not unaware of the fact that you are unhappy over my taking over of government and you people don't like it. I am well aware of whatever is there in your hearts regarding this matter but still I have took it from you on the basis of my sword… Now if you see that I am not fulfilling your rights, then you should be happy with me with whatever is there."<br />
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khilafat wa mulukiyyat, chapter 5, pages 158-159 citing Al Bidaya wa al Nihaya by Ibn Katheer, vol 8, page 132<br />
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This guy unleashed Hell on the Islamic Ummah. He took advantage of the lies by Aisha and her colleagues, to further his evil desires. He fought for power, and got it. The Khawarij killed Imam Ali (as), while he himself murdered Imam Hasan (as), and his son beheaded Imam Husayn (as)!!<br />
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HE MADE CURSING OF IMAM ALI (as) A SUNNAH!<br />
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In Sunan Ibn Majah, Volume 1 page 45 we read the following tradition:<br />
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"On his way to Hajj, Sa'd met Mu'awiya and his companions mentioned 'Ali upon which Mu'awiya showed disrespect towards Ali, Sa'd got angry and asked 'why do you say such things?'" <br />
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One of the esteemed figures among Salafis, Shaykh Albani has declared the above-cited Hadith to be 'Sahih'.<br />
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Imam Ibn Jarir Tabari also records in his Tarikh, Vol. 18, p. 5:<br />
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"Al Hasan had already made peace with Muawiyah on condition that he concede to him what was in his treasury plus the revenue (kharaij) of Darabjird and that Ali is not reviled in his hearing."<br />
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One of the narrators in the chain of the cited tradition from Tareekh Tabari is Awnah bin al-Hakam al-Kalbi about whom Imam Dhahabi stated: 'He was truthful (seduq) in his narrations' (Siyar alam al-Nubla, v7 p201) while Imam Ejli included him in his book of authentic narrators "Marifat al-Thuqat" v2 p196. Shaykh Yaqut al-Hamawi (575-626) records: "Awanah bin al-Hakam bin Ayadh bin Wazer ibn Abdulharith bin Abi Husn bin thalba bin Jubair bin Amer bin al-Numan. He was a scholar in history and traditions, was thiqah...Abdullah bin Jaffar said: 'Awanah bin al-Hakam amongst the scholars of history and conquests from Kufa and highly knowledgeable in poems and eloquence, he had brothers and witty narrations, he was authentic and the whole al-Madaeni narrations are from him" (Mu'ajam al-Udaba, v2 p232). Safadi (d. 764 H) records about Awnah: "It appears that he is seduq". (Nakth al-Hayman, v1, p90). Also we read in the margin of Ibn Aarabi's book 'al-Awasim min al-Qawasim' by Allamah Muhibuddin al-Khatib, p189: "Awanah bin al-Hakam was one of the greatest Sheikhs of al-Madaeni".<br />
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Ibn Asakir records the same from a chain with three different variants: <br />
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Abu Bakar Muhammad bin Abdulbaqi from al-Hassan bin Ali from Muhammad bin al-Abbas from Ahmad bin Marouf from al-Hussain bin Muhammad from Muhammad bin Saad from Abu Ubaid from Mujalid from al-Shu'abi and Yunus bin Abi Ishaq from his father and Abi al-Sefr and others.<br />
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So the three variants are:<br />
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[1]. Abu Bakar Muhammad bin Abdulbaqi from al-Hassan bin Ali from Muhammad bin al-Abbas from Ahmad bin Marouf from al-Hussain bin Muhammad from Muhammad bin Saad from Abu Ubaid from Mujalid from al-Shu'abi.<br />
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[2]. Abu Bakar Muhammad bin Abdulbaqi from al-Hassan bin Ali from Muhammad bin al-Abbas from Ahmad bin Marouf from al-Hussain bin Muhammad from Muhammad bin Saad from Abu Ubaid Yunus bin Abi Ishaq from his father.<br />
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[3]. Abu Bakar Muhammad bin Abdulbaqi from al-Hassan bin Ali from Muhammad bin al-Abbas from Ahmad bin Marouf from al-Hussain bin Muhammad from Muhammad bin Saad from Abu Ubaid from Abi al-Sefr and others.<br />
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All the chains mentioning that Imam Hasan [as] put the following conditions before Muawiyah La'een:<br />
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"Not to curse Ali while he can hear that, send him the tax of Fesa and Darabjird in Persian every year."<br />
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Tareekh Damishq by Ibn Asakir, Volume 13 page 246<br />
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All the narrators in the 2nd chain are authentic. <br />
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Abu Bakar Muhammad bin Abdulbaqi: Ibn al-Jawzi said: 'Thiqah' (Trikh al-Islam, by Dhahabi, v36, p392), Dhahabi said: 'Adil' (Siar alam alnubala, v20 p23). <br />
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Hassan bin Ali al-Jawheri: Al-Baghdadi said: 'Thiqah' (Tarikh Baghdad, v7 p404), Dhahabi said: 'Seduq' (Siar alam, v18 p68). <br />
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Muhammad bin al-Abbas al-Khazaz: Al-Baghdadi said: 'Thiqah' (Tarikh Baghdad, v3 p337), Dhahabi said: 'Thiqa' (Siar alam, v16 p409). <br />
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Ahmad bin Maroof bin Beshr: Al-Baghdadi said: 'Thiqah' (Tarikh Baghdad, v5 p368), Dhahabi said: 'Thiqa (Tarikh Islam, v24, p103). <br />
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Hussain bin Muhammad bin Abdulrahman bin Fehm: Al-Baghdadi said: 'Thiqah' (Tarikh Baghdad, v8 p91), Dhahabi said: 'Huge Hafiz' (Tazkirat al-Hufaz, v2 p680) and also said: 'He was strict in narrating' (Tarikh al-Islam, v21 p164). <br />
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Muhammad bin Saad (the author of Tabaqat al-Kubra): Al-Baghdadi said: 'According to us he is among just people and truthful in narrating' (Tarikh Baghdad, v2, p366), Dhahabi said: 'Hafiz, Allamah, Hujja' (Siar alam, v10 p664). <br />
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Muhammad bin Ubaid al-Tenafsi: Both Ibn Hajar and Dhahabi declared him Thiqa (Taqrib al-Tahdib, v2 p110 and Tazkirat al-Hufaz, v1 p333). <br />
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Yunus bin Abi Ishaq: Both Ibn Hajar and Dhahabi decalred him Seduq (Taqrib al-Tahdib, v2 p348 and al-Kashif, v2 p402). <br />
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[His father] Abi Ishaq al-Suba'i: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1, p739), Dhahabi said: Thiqah, Hujja (Siar alam, v5 p394). <br />
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We dont know whether it is intentional or by mistake, but in the copy of Tarikh Ibn Asakir the names of two narrators have been merged i.e. 'al-Hussain bin Muhammad bin Saad' which gives an impression that its a single narrator while they are two different people, the first one having sir name as Muhammad while the other one as his first name as Muhammad and thus, actually it should be 'al-Hussain bin Muhammad from Muhammad bin Saad' as correctly recorded by Imam Dhahabi and Imam Jamaluddin al-Mezi with two and three variants of chain respectively. We read in Siyar alam al-Nubla: <br />
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Ibn Saad: Narrated Muhammad bin Ubaid from Mujalid from al-Shu'bi and Yonus bin Abi Ishaq from his father...not to curse Ali while he can hear that..."<br />
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Siar alam al-nubala by Imam Dhahabi, Volume 3 page 263<br />
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So the two variants of chain that Dhahabi used are:. <br />
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[1]. Muhammad bin Saad from Muhammad bin Ubaid from Mujaled from al-Shu'bi.<br />
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[2]. Muhammad bin Saad from Muhammad bin Ubaid from Yunus bin Abi Ishaq from his father. <br />
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Imam Jamaluddin al-Mizzi records:<br />
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Muhammad bin Saad said: Narrated Muhammad bin Ubaid from Mujalid from al-Shu'abi – and Younus bin Abi Ishaq from his father – and Abi al-Sefer and others...not to curse curse Ali while he can hear that..."<br />
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Tahdib al-Kamal by Imam Jamaluddin al-Mizzi, Volume 6 page 246 Translation No. 1248<br />
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The three variants Imam Al-Mezi relied on are:<br />
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[1]. Muhammad bin Saad from Muhammad bin Ubaid from Mujalid from al-Shu'bi.<br />
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[2]. Muhammad bin Saad from Muhammad bin Ubaid from Yunus bin Abi Ishaq from his father.<br />
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[3]. Muhammad bin Saad from Muhammad bin Ubaid from Abi al-Sefr and others.<br />
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Mu’awiyah was shamelessly cursing Imam Ali (as), to the extent that Imam Hasan (as) had to go into a treaty with him, that he would not curse his father while he was within hearshot!<br />
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He did not stop there however. He actually ordered his subjects to curse Imam Ali (as) everywhere! Imam Sibt ibn Jawzi al-Hanafi in his Tadhkiratul Khawass page 113 narrates:<br />
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"Mu'awiya ordered the people and Sa'd bin Abi Waqqas to curse 'Ali, this angered Sa'd and fearing Allah (swt) he refused to do so, not caring what anyone else thought".<br />
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Mohibuddin al Tabari in his classical book of hadith 'Riyad ul Nadira fi Manaqib Ashrah Mubashrah' states that:<br />
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"Mu'awiya ordered Sa'd bin Abi Waqqas to curse Abu Turab" <br />
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Riyad ul Nadira, Volume 3, page 194<br />
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Ibn Taymiyyah said:<br />
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I say that both parties (Ali and Mu’awiyah) cursed each other.<br />
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Minhaj al-Sunnah, Vol. 4, p. 271<br />
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The governors of Mu’awiyah also used to put the decree into practice openly, to encourage the people. Ibn Kathir, in his al-Bidayah wa Nihayah, Vol. 8, p. 285, writes:<br />
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"When Marwan was a governor of Mu'awiya in Madina, he used to curse Hadhrat Ali on each Friday from the pulpit (Minbar). And Hadhrat Hasan bin Ali said to him: "Allah then cursed your father by the tongue of His messenger when you were in his "Sulub" (loin) and has said that Curse of Allah be upon Hakam and his progeny."<br />
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Imam Dhahabi also confirmed the Kufr act by Marwan (Laeen ibn Laeen) of cursing Ali bin Abi Talib [as]. Dhahabi has recorded:<br />
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"Marwan bin Hakam used to curse Hadrat Ali (as) in the Sermon (Khutba) of Friday." <br />
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Tarikhul Islam, by Al-Dhahabi, vol. 2, page 288<br />
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This is further evidence from Sahih Muslim:<br />
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The Governor of Medina who was one of the members of the house of Marwan called Sahl Ibn Sa'd, and ordered him to curse Ali. But Sahl refused to do so. The governor said: "If you don't want to curse Ali, just say God curse Abu Turab (the nickname of Ali)." Sahl said: "Ali did not like any name for himself better than Abu Turab, and Ali used to become very happy when somebody would call him Abu Turab." <br />
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Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic version, v4, p1874, Tradition #38<br />
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Another governor of Mu’awiyah was Mughira, in Kufa. We read with reference to Zaid bin Arqam in Musnad Ahmad bin Hanbal, Volume 4 Hadith 18485:<br />
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"The uncle of Ziad bin Alaqa narrated that al-Mughira bin Shu'aba abused Ali, so Zaid bin Arqam stood up and said: 'You know that the Prophet forbade abusing the dead, then why are you abusing Ali when he is dead?'"<br />
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The hadith has been recorded and declared 'Sahih' not only by Shaykh Shu’ayb al-Arnaut in his margin of Musnad Ahmed bin Hanbal, Imam Hakim in 'Mustadrak' Volume 1 page 541 Hadith 1419 'Kitab al-Janaiz' but the beloved Imam of Salafis Nasir al-Deen al-Baani also called it Sahih in 'Silsilat al-ahadith al-Sahiha' Volume 5 page 520 Hadith 2397.<br />
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Maybe this summarizes everything. Egyptian Sunni scholar Ahmad Zakhee Safwaath in his book Umar bin Abdul Aziz (Urdu tanslation bu Abdul Samhad al Azharee) pages 54-55 states:<br />
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"Hadhrath Umar (bin Abdul Aziz) abolished the practice of cursing Ali on the pulpits, that started during the reign of Amir Mu'awiya.<br />
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Historians have recorded that in 41 Hijri, Mu'awiya wrote to his Governors stating 'I have no responsibility for anyone who praises Ali and his family. As a result [reciters] from every pulpit in every village would curse 'Ali, they would distance themselves from 'Ali, and would disrespect him and his family.<br />
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Mu'awiya issued an edict throughout the provinces that no one should accept the testimony of any Shi'a or members of that person's family. In a separate order he stated that if it is established that an individual loves 'Ali and the Ahl'ul bayt, his name should be removed from the register and his stipends should be with held. In another order Mu'awiya said that any person who has friends that are Shi'a should be punished and his house should be demolished.<br />
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Mu'awiya went on Hajj, upon his arrival in Madina he intended on disrespecting 'Ali. People told him not to since Sa'd bin Abi Waqqas would oppose such an action. Mu'awiya sent a man to Sa'd so as to ascertain his viewpoint, Sa'd replied, 'If you perform such an act I shall never set foot in the Mosque again'. Mu'awiya chose to desist from this action until the death of Sa'd in 55 Hijri - it was then that he proceeded to climb on to the pulpit of 'Ali and from there spoke out against him, he then wrote to his Governors to discredit 'Ali. Umm Salmah wrote to Mu'awiya stating 'You are in fact cursing Allah (swt) and his Prophet (s), verily I testify that Rasulullah (s) loved him ['Ali]. Mu'awiya ignored her words".<br />
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In Tarikh Khamis, Volume 2 page 316 we learn:<br />
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"When Umar bin Abdul Aziz came to power be put an end to the bidah introduced by Mu'awiya, namely of swearing at 'Ali and cursing the family of the Prophet at the end of the Juma Khutba".<br />
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Similarly we read in Tarikh Abul Fida Volume 1 page 301 "Dhikr Mu'awiya":<br />
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"During the reign of Banu Umayya, Banu Umayya would curse 'Ali in the Friday Sermon, when Umar bin Abdul Aziz became khalifa he brought an end to this horrible bidah that had been introduced by Mu'awiya".<br />
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Even Ibn Taymiyyah never disputed this. He writes in his Fatawa Volume 2 page 408:<br />
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"The followers of Mu'awiya would curse Hadhrat 'Ali".<br />
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MU’AWIYAH MURDERED HUJR IBN ADI<br />
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Allamah Ibn Abdul Barr in his authority work 'Al Istiab' records under the biography of Hujr bin Adi al-Adbar:<br />
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"Hujr was amongst the virtuous Sahaba"<br />
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Istiab, Volume 1 page 97 - Hujr bin Adi al-Kindi<br />
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Ibn Atheer in 'Asad'ul Ghaba' counts Hujr amongst the great Sahaba:<br />
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"He was amongst the virtuous Sahaba"<br />
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Asadul Ghaba fi Ma'rafat Sahabah, Volume 1 page 244<br />
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Imam Hakim in 'al-Mustadrak' created a chapter called:<br />
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"Manaqib Hujr bin Adi [ra] wa wahu rahib Asahab Muhammad" i.e. "Merits of Hujr bin Adi (May Allah be pleased with him) and he is one of the companions of Prophet ".<br />
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Mustadrak Hakim, Volume 3 page 468<br />
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Ibn Asakir recorded that Hujr bin Adi [ra] met Holy Prophet and Ibn Kathir echoed the same in his book 'Al–Bidayah wal Nihayah'. He records:<br />
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"Ibn Asakir has recorded that Hujr came to Holy Prophet and he heard (hadith) from Ali, Ammar, Sharajeel bin Marat and he is known as Sharjeel bin Marat"<br />
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Al-Bidayah wal Nihayah, Volume 8 page 55<br />
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Similarly while talking about Hujr bin Adi [ra], Hanafi scholar Kamaluddin Umar ibn al-Adeem (586-660 H/1191-1262) records in 'Bughyat al-Talib fi Tarikh Halab' Volume 2 page 298:<br />
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"He was among the people of Kufa, he came to Prophet as a delegate and narrated from Ali bin abi Talib"<br />
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Likewise Imam Ibn Qutayba Dinwari (213-276 H) records in his famed work 'Al-Maarif' page 76:<br />
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"He came to the Prophet as a delegate and converted to Islam, he attended the battle of al-Qadsiya, he attended the battles of Jamal and Sifeen with Ali then Mu'awiyah killed him in Adra along with his group"<br />
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While recording about the miracles possessed by the companions of Holy Prophet , Shafiyee scholar Allamah Hibatullah Lalkai (d. 418 H) records in his authority work 'Sharh Usool Etiqad Ahl Sunnah' Volume 7 page 18:<br />
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"What have been narrated from the miracles of Hujr bin Adi or Qais bin Makshooh who are the companions of Prophet "<br />
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Imam Dhahabi while recording details of Hujr bin Adi states:<br />
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"He had companionship and he was a delegate"<br />
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Siyar alam an Nubla, Volume 3 page 463<br />
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Modern-day Hanafi scholar, Mufti Ghulam Rasul, explains why and how he was killed in his Subeh al-Sadiq, pp. 93-94:<br />
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"Hujr and his associates were killed in 51 Hijri and I pray that Allah (swt) showers his mercy upon them. Verily they sacrificed their to protect the honour and dignity of the Lion of Allah, 'Ali. Their murderers told them that they would be saved if they cursed 'Ali - they refused saying 'We shall not do that which shall cause the wrath of Allah (swt). This is because Hujr and his companions knew that the truth was with 'Ali, he was the example of Harun, he was the brother of the Prophet (s) in this world and the next, 300 verses had descended in his praise, 'Ali was with the Qur'an and the Qur'an was with 'Ali, to look at 'Ali's face was an act of worship, to hate 'Ali was an act of Kufr and to have love and faith in 'Ali was a part of Iman. Rasulullah (s) said that the sign of a momin was love for 'Ali and the sign of a munafiq was hatred of 'Ali. It was in light of these facts that Hujr and his companions refused to disassociate themselves from 'Ali, they happily accepted death and willingly sacrificed their lives doe to their love for 'Ali".<br />
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We should also point out that Tareekh ibne Wardee Volume 1 page 55 also confirms that Mu'awiya killed Hujr on account of his love of Imam 'Ali (as).<br />
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For the same reason, he also killed Malik al-Ashtar (ra), the famous companion of Imam Ali (as):<br />
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"When 'Ali returned from Siffin he had sent al Asthar back to his command over the Jazirah and had said to Qays bin Sa'd 'Stay with me in charge of my personal guards (shurat) until we have finished this business of the arbitration (hukumah) and then do to Adharbayjan". So Qays remained with 'Ali over his personal guard and when the business of the arbitration was over, 'Ali wrote to Malik b, al-Harith al-Asthar, who was at the time in Nasibin. "Now you are one of those whose help I need in making the religion (din) effective, by whom I restrain the arrogance of the sinner, and by whom I fortify the dangerous fromtier district (thagir). I have Muhammad b. Abu Bakr over Egypt, but the rebels (Khawarij) there came out aganst him and he is a raw youth with no experience of war and untested. Come to me so that we can consider what is necessary regarding that, and leave behind over your province, those of your men who are trustworthy and sincere advisors. Salutations".<br />
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Malik came 'Ali and went in to him.'Ali told him the news about the men of Egypt and gave him the reports about them, and he said, "You are the only man for it. Set out there, may God have mercy on you. If I do not tell you what to do about it, it is because I am content with your own judgement. Ask for God's help if anything worries you, and micx firmness with gentleness. Be mild so long as mildness is effective, but insist on firmness when you have to". So al-Ashthar left 'Ali, went to the place where he had left his things, and got ready to set out for Egypt.<br />
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Mu'awiyah's spies came and informed him of 'Ali's appointment of Al-Asthar, and that weighed heavily on him for he coveted Egypt and knew that if Al-Asthar arrived there he would be a more difficult prospect than Muhammad b. Abu Bakr. He therefore sent to al Jayastar, one of those subject to the Kharaj tax, and told him that al Asthar had been appointed over Egypt. And he said to him, "If you take care of him, I will not take any Kharaj from you as long as I live; so do what you can to outwit him". al Jayastar then went to al Qulzum and waited there. Al Asthar left Iraq for Egypt, and when he reached al Qulzum al Jayastar met him and said, "Here is somewhere to stay and here is food and fodder. I am one of those subject to the Kharaj". Al Asthar stayed there with him and the diqhan came with fodder and food. Then, when he had fed him, he bought him a honeyed drink into which he had mixed poison. He gave it to him to drink and when he had done so he died.<br />
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Mu'awiyah proceeded to tell the Syrians, "Ali has sent Al-Asthar to Egypt – Call on God that he will suffice you against him". So everyday they implored God against Al-Asthar, and then he who had given him the drink came to Mu'awiyah and told him of Al-Asthar's death. Mu'awiyah stood among the people and delivered a khutbah. He praised God and extolled Him and then said "Ali b. Abi Talib had two right hands; one of them was cut off on the day of Siffin (meaning Ammar b. Yasir) and the other today (meaning Al-Asthar)".<br />
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History of Tabari, Volume 18 pages 144-146<br />
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Mu’awiyah also murdered a Compaanion of the Holy Prophet (pbuh), for the same reason! First of all let us cite a brief introduction of this person as recorded by Imam Ibn Hajar Asqalani:<br />
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"Amr Ibn Al Hamiq, Ibn Kahil and they also call him Ibn Kahin, Ibn Habeeb Al Khuzai, a Sahabi who lived in Kufa then in Egypt, he was killed during the caliphate of Muawiya" <br />
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Taqreeb al Tahdeeb, page 420 Translation No. 5017<br />
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So Ibn Hajar pointed out that the Sahabi Amr bin Hamiq was killed during Muawiya's rule, Ibn Atheer records in Usdal Ghaba fi Mar'rafat Sahabah:<br />
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"Amr was hence arrested and murdered and his head was sent to Muawiyah in Syria." <br />
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Ibn Atheer has also recorded that:<br />
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"In Islam, the first head that was raised on a spear was the head of Amr bin Hamiq which was sent to Muawiyah." <br />
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Asadul Ghaba, Volume 1 page 846, Amr bin al-Hamiq al-Khazai<br />
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History of Tabari provides details in relation to the arrest and murder of Amr bin al Hamiq:<br />
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"When the latter saw Amr bin al-Hamiq, he recognized him, and wrote to Mu'awiyah with this information. Mu'awiyah wrote back 'Amr claimed that he stabbed Uthman bin Affan nine times with a dagger that he had with him, so stab him nine times just as he stabbed Uthman. At that, Amr was taken out and stabbed nine times, and he died from the first or second blow" <br />
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History of Tabari, Volume 18 page 137<br />
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Ibn Katheer while recording about the death of Amro bin al-Hamiq stated:<br />
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"The head of Amr bin Hamiq was cut off and was sent to Mu'awiya and it was displayed in in Syria etc. This was the first head that was displayed through the cities. The head was presesnted to the wife of Umro bin Hamiq, Amina bint Shareed who had been imprisoned in a dungeon by Mua'wiya. The head was thrown into her lap. His wife laid his hand over his forehead and kissed the face and said: 'You deprived me from him for such a long period of time and then you sent it to me after killing him. Thus, I duly accept this gift"<br />
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Al Bidayah wal Nihayah, Volume 8 page 52, death of Amro bin al-Hamiq al-Khazai<br />
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Ubaydullah bin Abbas was the son of the Prophet's uncle and was the ruler over Yemen during the reign of Ali bin abi Talib [as]. Because of his love for Imam Ali (as), his family suffered deaths. The critical hadith master, Ibn Abd al-Barr, records:<br />
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"Busar bin Irtat was a bad person… He slit the throats of the two children of Ubadullah ibn Abbas bin Abdul Mutalib in the presence of their mother, Mua'wiya had sent him to Yemen during the days of Sifeen"<br />
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al Istiab, Volume 1 page 49, Chapter: Busar<br />
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We read in Tarikh Ibn Asakir:<br />
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"Muawiya sent him (Busar) to Yemen, so he killed the two sons of Ubaydullah bin Al Abbas, and he remained Muawiya's companion till he died."<br />
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Tarikh ibn Asakir, Volume 10 page 146<br />
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Not even innocent children could evade the sword of Mu'awiya, Islam does not permit the killing of innocent children, in Sahih Bukhari, we find:<br />
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[4:52:257] Narrated 'Abdullah: During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children.<br />
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In his war against Imam Ali (as), Mu’awiyah adopted all sorts of brutal methods. Someone was even buried alive for loving Imam Ali (as)! We read in Tarikh Kamil, Vol. 3, p. 245:<br />
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When Abdurehman bin Hasaan was arrested and presented before Muawiyah, he asked Aburehman: 'What is your notion about Ali?'. Abdurehman replied: 'It is better for you not to ask me regarding my notion about him'. Muawiyah said: 'By Allah, I will not spare you'. Abdurehman stated: 'I testify that Ali is amongst those people who do Dhikr of Allah copiously and establish justice in the world and pardon the mistakes/sins of the people'. Then Muawiyah asked: 'What is your notion regarding Uthman?'. Abdurehman replied: 'Uthman was the first person to open the gates of injustice and closed the gate of righeousness'. Muawiyah stated: 'You killed yourself'. Abdurehman said: 'Rather you killed yourself'. Then Muawiyah sent him to Ziyad and ordered that he be executed brutally, thus Ziyad buried him alive' <br />
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Ibn Kathir too has recorded it in his Bidayah wal Nihayah, Volume 8 page 52, Murder of Hujr, just as al-Tabari in his History of Tabari, Volume 18 page 151<br />
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Then there was a mass slaughter of the Shi’as of Imam Ali (as). Imam Ibn Abd al-Barr, in his al-Isti’ab, Vol. 1, p. 49, Chapter: Busar, writes:<br />
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"Narrated by Abu Amro Al Shaybani that Muawiya sent Busar bin Irtat Al-Fahri to kill the Shi'a of Ali… Abu Amro Al Shaybani says that Basr bin Arta'a attacked Hamdan, and took women as hostages, so they were the first women in Islam who were taken as hostages."<br />
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On the same page, we also read:<br />
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"Abi al-Rabab and his friend reported that they heard Abi Dharr (may Allah be pleased with him) invocate and seeking refuge during his prayers and he spent a long time bowing and prostrating in his prayers. They say that they asked him: 'what do you you seek refuge from and what are you invocating for?' He said: 'I seek refuge to Allah from the day of al-Bala and the day of al-Awrah'. We asked him: 'What is it?' He replied: 'The day of al-Bala is the day on which the Muslim youth will clash and kill each other. The day of al-Awrah is the day on which the Muslim women will be made captives and their legs will be disclosed, and who among them have a great leg will be purchased according to the greatness of her leg. So I invocated not to make me live till that time, you two might live till that day'.<br />
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He (the narrator) said: 'Then Uthman was killed, and then Mu'awiya sent Busr bin Art'a to Yemen and the Muslim woman captives and took them into the market as slaves"<br />
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In Usd al-Ghabah, Vol. 1, p. 113, Chapter on Busar bin Irtat, we read:<br />
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"Muawiyah sent Busar to Yemen and Hijaz in order to kill the Shias of Ali"<br />
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Imam Ibn Hajar al-Asqalani confirms this in his al-Isabah, Vol. 1, p. 289, No. 642:<br />
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"In the beginning of 40 Hijri, Muawiyah sent Busar to Hijaz and Yemen with an instruction to kill the followers of Ali"<br />
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In his Siyar alam Nubla, Volume 3 page 409, al-Dhahabi writes:<br />
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Ibn Yunis said: 'A companion testified to the conquest of Egypt, he owned a house and a resort there. He ruled Hijaz and Yemen for Mu'awiya, he did many bad things and he got scruple (sickness) towards the end of his life'…He imprisoned Muslim women in Yemen and brought them for selling'.<br />
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It was the worst part of history for the followers of Imam Ali (as). It was the very era about which Sunni scholar Muhammad ibn Aqeel al-Hadrami stated in his book 'Al-atab al-Jameel ala ahl al-Jarh wa al-Tadeel' page 14:<br />
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"In some ages it was better for human beings to be accused of kufr and other things, rather than be accused of loyalty to Ali and his household."<br />
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MU’AWIYAH APPOINTED YAZEED HIS SUCCESSOR<br />
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This is what Imam Bukhari records:<br />
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Narrated Yusuf bin Mahak: <br />
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Marwan had been appointed as the governor of Hijaz by Muawiya. He delivered a sermon and mentioned Yazeed bin Muawiya so that the people might take the oath of allegiance to him as the successor of his father (Muawiya). <br />
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Sahih al-Bukhari, Volume 6, hadith 352<br />
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Imam Ibn Abd al-Barr, in his al-Istt’ab, Vol. 1, p. 250, records about his method:<br />
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"Abdurehman was againt Ali and Bani Hashim … he had fought in Sifeen alongside Muawiyah…When Muaiywah decided to take bayah from people for his Yazeed, he gave a sermon to the people of Syria in which he said: 'the time of my death is approaching, I am elderly and I want to make a ruler for you people, what do you people want?'. They said: 'We like Abdurehman'. Muawiya didn't like it but kept it within him and once Abdurehman got ill, Muawiya told the doctor to treat him and gave him a syrup that could kill him, the doctor administered it and killed him by giving him poison." <br />
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Mu’awiyah was ready to murder as many people as possible, as long as they stand in the way of Yazeed. But, he himself knew that Yazeed was not fit for caliphate. He placed his personal interests over Islam. Ibn Kathir himself writes in 'al Bidayah' Volume 8 page 1169 "Dhikr Yazeed bin Muawiya":<br />
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"Traditions inform us that Yazeed loved worldly vices, would drink, listen to music, kept the company of boys with no facial hair [civil expression for paedophilia with boys, a form of homosexuality], played drums, kept dogs [civil expression for bestiality], making frogs, bears and monkeys fight. Every morning he would be intoxicated and would bind monkeys to a horse saddle and make the horse run".<br />
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Imam Ibn Atheer Jazri records the following testimony of Munzar bin Zubayr in 'Tareekh al Kamil' Volume 3 page 450:<br />
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'He rewarded me with one hundred thousand, but this deed will not prevent me from telling you honestly about his status, by Allah he drinks alcohol, by Allah he is drunkard and even abandons prayer'<br />
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In "Siyar A'lam Al-Nubala" Volume 4 pages 37, Dhahabi narrates:<br />
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"Ziyad Haarthi narrated: 'Yazeed gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients from'. Yazeed replied: 'it is made of sweet pomegranate, Isfahan's honey, Hawaz's sugar, Taif's grapes and Burdah's water'. Ahmed bin Masama' narrated: 'Once Yazeed drank alcohol and started to dance, suddenly he fell down and his nostril began to bleed'.<br />
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Moreover, in his another authority work 'Tarikh Islam' Volume 5 page 30, Imam Dhahabi states:<br />
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I say: 'When Yazeed did to the people of Madina what he did and killed al-Hussain and his brothers and progeny, and Yazeed drank alcohol, and performed abominable things, then the people hated him and rose against him more than once and God didn't bless his life and Abu Bilal Mirdas bin Adya al-Hanzali rose against him.'<br />
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All these vices of his son were known to him. Ibn Kathir in his 'Al Bidayah wa al Nihaya' Vol 8 page "Dhikr Yazeed bin Muawiya" writes:<br />
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Yazeed in his youth indulged in alcohol consumption and used to do other things youth would do, and this came to the attention of Mu'awiya who wanted to advise him warmly so he said to him: 'O my son, you do have capability of achieving what you want without disgrace and debasement, which will destroy your youthfulness and value, and will make your enemy happy at your adversity and your friend will treaty you badly'. He then stated: 'O my son, let me recite to you some couplets, try to learn manners from these couplets and learn them by heart'. Thus, Muawiyah recited: <br />
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"Stay all the day long in the pursual of heights and have patience on the departure of a close mate, untill the darkness of night appears and your enemy falls asleep, thus, do whatever you wish to do throughout the night, night is like a day for the wise, there are plenty of Fasiq people whom you deem pious, but they spend their nights commiting strange things, night has provided veils to their acts and he has spent the night with calm and pleasure, while the wish of a stupid person is of a visible nature."<br />
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Mu’awiyah, by appointing Yazeed, violated an agreement between him and Imam Hasan (as). When Imam Hasan (as) was caliph, he waged a horrible campaign against him, until the Imam was forced to abdicate in his favour. This was however in compliance with explicit instructions from the Messenger of Allah (swt)[1]. They both agreed however that after Mu’awiyah, Imam Hasan (as) was to become caliph.<br />
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Imam Ibn Hajar Asqalani records in Fathul Bari Sharh Bukhari, Volume 13 page 65 Kitab al Fitan:<br />
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"Hasan said:'I placed a condition on Mu'awiya that I will become leader after Mu'awiya"<br />
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Ibn Kathir too records in his al-Bidayah wa Nihayah, Volume 8 page 80 Dhikr 57 Hijri:<br />
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"When Mu'awiya made peace with Hasan, he made a promise that leadership would go to Hasan after him"<br />
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Allah [swt] says in Holy Quran (13:25)<br />
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But those who break the Covenant of Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land;- on them is the curse; for them is the terrible home!<br />
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Some people question why Imam Hasan (as) made any treaty with him in the first place. However, it was made to relieve the Ummah of further bloodshed, considering that Mu’awiyah was hell-bent on that. Again, it is permissible to make treaties with evil people. The Holy Prophet (pbuh) himself made a treaty with the kafirs, on a matter of his own religion – Hajj! It was to avoid bloodshed, and it paid Islam. Mu’awiyah surprisingly agreed to a peace treaty, and this is what the Holy Qur’an states:<br />
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But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).<br />
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Surah Anfal verse 061<br />
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Ibn Taymiyyah perfectly captures it in these words:<br />
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"The second news is about the people who gathered when al-Hassan and Mu'awiya made treaty, but the treaty was based on malice"<br />
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Minhaaj al Sunnah, Volume 1 page 560<br />
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Yes! While the intention of the Imam (as) was pure, that of Mu’awiyah was malice. He had other plans in mind. Maybe he just decided to join the peace treaty out of pressure. The reason is that, after the treaty, he murdered Imam Hasan (as)!<br />
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Imam Hakim records in 'Al-Mustadrak' Volume 3 page 176:<br />
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"Qutada bin Du'ama al-Sedusi said that the daughter of al-Ash'ath bin Qais poisoned al-Hassan bin Ali and she was his wife, she received huge amount of money for that."<br />
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Neither Imam Hakim nor Imam Dhahabi advanced any sort of objection to this tradition endorsing the authenticity of the tradition. As for the person who was actually behind the murder of Imam Hasan [as], Imam of Ahle Sunnah Tabarani in his book Mu'ajam al-Kabeer, Volume 3 page 119 Tradition 2628 has recorded a tradition from some of the most authentic narrators of Sunni sect:<br />
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"Muhammad bin Abdullah Al-Hadarmi narrated from Muhammad bin Abdullah bin Numair from Yahyah bin Abi Bakir from from Shuba from Abu Bakr ibn Hafs who narrated that Sa'ad and Hasan, son of Ali (may Allah be pleased with both of them) died during the reign of Muawiya, and it is believed that he (Muawiya) poisoned him (Hasan)."<br />
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All the narrators of the tradition are Thiqa (authentic), let us present the views of the two biggest Rijal scholars of Ahle Sunnah namely Ibn Hajar Asaqalani and Dhahabi. <br />
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Muhammad bin Abdullah al-Hadrami: Al-Dhahabi decalred him 'Thiqah Mutlaqan' (Tazkirat al-Hufaz v2, p662). Ibn Hajar stated that people have authenticated him (Lisan al-Mizan, v5, p233). <br />
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Muhammad bin Abdullah bin Numair: Al-Dhahabi said: 'Thabt' (Tazkirat al-Hufaz, v2, p439). Ibn Hajar: 'Thiqah' (Taqrib al-Tahdib, v2, p100). <br />
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Yahya bin Abi Bakir: Al-Dhahabi said: 'Thiqah' (Al-Kashef, v2, p362), Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v2, p298). <br />
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Shu'aba bin al-Hajaj: Al-Dhahabi said: 'Thabt Huja' (Al-Kashef, v1, p485), Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1, p418). <br />
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Abi Bakr bin Hafs: Al-Dhahabi said: 'al-Nisa'i authenticated him.' (Al-Kashef, v1, p546). Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1, p487).<br />
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Allamah Ibn Abdul Barr in his esteemed work al Istiab, Volume 1 page 115records:<br />
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Qatada and Abu Bakr bin Hafs stated that Hasan was administered poison, via his wife Ja'da bint Ashath. One group have said that Mu'awiya have sent Ja'da the poison and upon administering this poison, Ja'da was rewarded".<br />
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<br />
THE REIGN OF TERROR<br />
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The crimes of Yazeed as a caliph were so cruel and gruesome that many of the topmost-ranking Sunni scholars permitted cursing of him. <br />
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Imam Ibn Hajar Asqalani records:<br />
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'Loving and glorifying him is not performed except by a heretic who has void belief because he (Yazid) had characteristics that his lover deserves to be faithless, because to love and hate just in the sake of God is the sign of faith'<br />
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Al-Emta bil al-Arbaeen, page 96<br />
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But first, let us bring some useful points. Imam Dhahabi records in Siar Alam al-Nubala, Volume 3 page 305: <br />
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Muhammad bin al-Dahak narrated from his father that he said: ‘When Hussain marched, Yazeed wrote to his governor Ibn Ziyad saying: ‘Hussain is marching to Kufa and he is a problem of your time not of other times, your state not of other states and you not for the other governors. At that time you might be free or be slaved.’ Therefore Ibn Ziad killed him and sent his head to him (Yazeed).<br />
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Imam Dhahabi again in his 'Tarikh Islam' Volume 5 page 30 states:<br />
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I say: 'When Yazeed did to the people of Madina what he did and killed al-Hussain and his brothers and progeny, and Yazeed drank alcohol, and performed abominable things, then the people hated him and rose up against him more than once. God didn't bless his life and Abu Bilal Mirdas bin Adya al-Hanzali rose against him.'<br />
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Yazeed was so evil a person that Imam Husayn (as) thought making any peace treaty with him would completely destroy Islam. He decided to make the ultimate sacrifice, to wake the dead conscience of the Islamic Ummah at that time, and forever.<br />
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We read in Al-Muqadima by Ibn Khaldun, page 254:<br />
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“It is impermissible to support Yazeed in the matter of killing Hussain, nay (Hussain's) murder is Yazeed's deed that proves him to be a Fasiq and Hussain a martyr.”<br />
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Despite his own hatred for the Ahl al-Bayt (as), Ibn Khaldun accepted that Imam Husayn (as) was a martyr, and Yazeed a Fasiq!<br />
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Let us read the veiws of Ibn Kathir regarding the role of Yazeed in the murder of Imam Hussain. While dicussing the events of 63 H, He stated:<br />
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"It is already mentioned that he (Yazeed) killed al-Hussain and his companions through Ubaidullah bin Zyad"<br />
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Al Bidayah Wal Nihayah, Volume 8 page 243<br />
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After killing the Imam, Yazeed became very proud. We read in al Bidayah Volume 8 page 204:<br />
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Ibn Asakir in his history book states…. When Husayn's head was brought before Yazeed, he recited the couplets of Ibn Zubayri: 'I wish my ancestors of Badr were here to see the fright of al-Khazraj (tribe) as the spears hit’.<br />
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Moreover we read:<br />
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Al-Qasim bin Bakhit said: 'When the head of Hussain was placed in front of Yazeed bin Mu'awyia, he started to hit his (Hussain's) teeth with his stick, then he (Yazeed) said: 'His (Hussain's) and my example is same as the saying of Hasain Ibn al-Hamaam al-Mari:<br />
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'These swords split the heads of those men who pose harm to us and they were very disobedient and oppressors''.'<br />
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However, his happiness was shortlived, as the conscience of the people was indeed awakened. Ibn Kathir writes in his al Bidaya wa al Nihaya Volume 8 page 235:<br />
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Yunus bin Habib al-Jarmi said: 'When Ibn Ziyad killed Husayn and his companions and sent their heads to Yazeed, he [Yazeed] became happy at the death of him (Husayn) which is why the position of Ibn Ziyad was elevated, but this happiness was only short lived and then he regreted'.<br />
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People rose against the crime, and he thus tried to dissociate himself from it. We read in al-Bidayah wa al-Nihayah, Volume 8 page 235:<br />
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'Curse be upon Ibn Marjana [Ibn Ziyad] for he pained Husayn and made him desperate although Husayn had asked him to be allowed to go wherever he wanted to or to come to me or he be allowed to go to the border but Ibn Ziyad rejected this and killed him and it is now due to this, that Muslims shall bear enmity towards me, now every person, good and bad shall bear hatred in their hearts towards me, people shall be shocked at my killing Husayn. I have nothing to do with Murjana's son. May Allah destroy him and reap destruction upon him'.<br />
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Ibn Katheer further commented as follows:<br />
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"Verily Yazeed cursed Ibn Ziyad for his actions and spoke ill of him, since the truth had dawned on him, that when the matter came out what would happen to him? But, neither did Yazeed punish Ibn Ziyad for his filthy act, nor did he say anything to him after, neither did he tell people to learn from this lesson, via retelling and condemning the episode".<br />
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al Bidaya wa al Nihaya Volume 8 page 204<br />
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Imam Ibn Jauzi records in his book Al-Rad ala al-Mutaseb al-Aneed Al-Manee men Zam Yazeed, page 58:<br />
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Ibn Abi Dunya recorded from Salamah bin Shabib from al-Humaydi from Sufyan from Salim bin Abi Hafsa from Hassan (al-Basri) saying: “Yazeed bin Mu'awyia was prodding with a stick that place kissed by Allah's Messenger kissed, how shameful!”. <br />
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All the narrators are reliable:<br />
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Al-Hassan al-Basri: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). <br />
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Salim bin Abi Hafsa al-Khayat: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib). <br />
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Sufyan al-Thawri: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). <br />
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Abdullah bin al-Zubair al-Humaydi: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). <br />
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Salamah bin Shabib: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). <br />
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Abdullah ibn Abi Dunya: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib). <br />
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Hassan al-Basri died in year 109 H and he was 89 years old as its mentioned in Tahdib al-Kamal, which means he was 41 years old when Imam Hussain was martyred. We should also point out that narrator Salim bin Abi Hafsa al-Khayat is not the only narrator to transmit the tradition rather there are three more reliable narrators from the same generation (tabaqa) as of Salim who have narrated the same incident in the same book and in the science of Hadith such a method of determining authentication of a tradition is called Mutab'a which has also been used by the Imam of Salafis Albani. The three narrators are Imam Muhammad al-Baqar: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Khalid bin Yazid al-Saksaki: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Layth bin Saad: Ibn Hajar said: ‘Thiqah Thabt’ (Taqrib al-Tahdib).<br />
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The Holy Prophet (pbuh) used to kiss Imam Husayn (as). Yazeed the Accursed was making mockery of that blessed mouth, after beheading the Imam (as)![2]<br />
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For his crimes, the top Imams of the Sunni way deemed it permissible to curse him. Imam Ibn Jauzi in his book al-Rad ala al-Mutaseb al-Aneed al-Mane le zam Yazeed, page 41:<br />
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“Abu Jaffar al-Akbari from Abu Ali al-Hussain bin al-Junaid from Abu Talib bin Shahab al-Akbari from Abu Bakr Muhammad bin al-Abbas from Saleh bin Ahmad bin Hanbal who said: For a person having belief in Allah there was no reason to love Yazeed bin Muawiya. Why should the person not be cursed who has been cursed by Allah in the Quran. To this Saleh asked that where in the Quran had Allah cursed Yazeed bin Muawiya. Imam Ahmed replied quoting the verse: 'Then, is it to be expected of you, if ye were put in authority, that ye will do mischief in the land, and break your ties of kith and kin? Such are the men whom Allah has cursed for He has made them deaf and blinded their sight. Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them?' [47:22-24].” <br />
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All the narrators are reliable:<br />
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Abu Jaffar al-Akbari: Dhahabi said: ‘Thiqah’ (Tarikh al-Islam, v23 p218). <br />
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Al-Hussain bin Junaid: Dhahabi said: ‘Authenticated’ (Al-Kashif, v1 p332). <br />
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Abu Talib bin Shehab al-Akbari: Dhahabi said: ‘Thiqah’ (Tarikh al-Islam, v25 p380). <br />
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Abu Bakr Muhammad bin Abbas: Dhahabi said: ‘Muhadith Imam’ (Siar alam alnubala, v15 p513). <br />
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Saleh bin Ahmad bin Hanbal: Dhahabi said: ‘Imam Muhadith Hafiz’ (Siar alam alnubala, v12 p529).<br />
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Shaykh Kamaluddin Muhammad bin Musa Damiri in his famed work Hayaat ul Haywaan, Volume 2 page 175 records:<br />
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"Abu Hanifa, Malik and Ahmad have two statements about cursing Yazeed, Tasreeh (i.e. to curse him by taking his name) and another one is with Talweeh (i.e. to curse without taking his name and only by using hint e.g. May Allah curse the killers of Imam Hussain)"<br />
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Prominent Shafiyee scholar Shaykh Sulaiman bin Muhammad bin Umar al-Bejarmi (d. 1221 H) records:<br />
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"Imam Ahmad has statements about cursing Yazeed both Talweeh (directly) and Tasreeh (indirectly) and so has Imam Malik and Abu Hanifa and we have similar statements in the madhab of our Imam Shafiyee and al-Bakri also said the same. Some of his (al-Bakri's) followers said about Yazeed 'may Allah increase his disgrace and put him in the lowest level of hell'"<br />
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Hashyat al-Bejarmi, Volume 12 page 369<br />
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All four Sunni Imams permitted the cursing of Yazeed[3]. Imam Showkani who enjoys authority amongst the Salafist also cursed Yazeed. We read in Nail al-Awtar, Volume 7 page 201:<br />
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“The alcoholic drunk, who disgraced the pure divine law, Yazeed bin Mu'awiya may Allah curse him”<br />
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Similarly Imam Abdulrauf al-Munawi in his authority work Faidh al-Qadir Sharah Jami al-Saghir, Volume 1 page 204 stated:<br />
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"Abu al-Faraj bin al-Jauzi stated in his book 'al-Rad ala al-Mutasib al-Aneed al-M'ane men zam Yazeed' that the pious scholars allowed cursing him"<br />
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Moreover Shaykh Sulaiman bin Muhammad bin Umar al-Bejarmi (d. 1221 H) also testified:<br />
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“Ibn al-Jauzi said: ‘The pious scholars permitted the cursing of Yazeed’ and he wrote a book about its permissibility”<br />
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Hashyat al-Bejarmi, Volume 12 page 369<br />
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DR. ZAKIR NAIK DEFENDS YAZEED!<br />
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The Times of India also carries this news:<br />
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Row over Islamic preacher's remarks[4]<br />
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27 Dec 2007, 0424 hrs IST, Mohammed Wajihuddin, TNN<br />
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MUMBAI: Islamic preacher Zakir Naik is in the eye of a storm for the laudatory remarks he made about a controversial Islamic figure during the recent peace conference in the city. Muslim scholars, both Shias and Sunnis, are threatening an agitation if Naik doesn't apologise and retract his controversial utterances soon.<br />
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At the concluding session of the 10-day Islamic peace conference at Somaiya Ground in Sion on December 2, Naik shocked many in the audience when he addressed Yazid as "Raziallah tala anho"(May Allah be pleased with him). He also reportedly called the battle of Karbala a political battle. Yazid has been historically condemned for having killed 72 Muslims, including Prophet Mohammed's grandson Imam Hussein and his close relatives, at the battle of Karbala in the 7th century on the banks of the Tigris (present day Iraq). The Shias consider it Yazid's unpardonable sin and commemorate the martyrdom with a 10-day mourning, culminating into Ashura (10th day) in Muharram.<br />
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"Naik's irresponsible remarks have hurt the sentiments of both the Shias and the Sunnis. The honorifics are reserved for the Prophet's companions, not for someone like Yazid, the butcher of Karbala. And he can't call Karbala a political battle as it was essentially a religious battle,"protested Shia scholar Maulana Zaheer Abbas Rizvi.<br />
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Naik, who returned from Haj on Wednesday, conveyed his reaction through his brother Mohammed Naik: "At the peace conference, while replying to a question, I neither condemned nor lauded Yazid. I did say 'May Allah be pleased with him' while mentioning Yazid. I can show the fatwas from seminaries like Darul Uloom Deoband supporting my stand."<br />
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By blessing Yazeed, this famous Salafi preacher blessed his crimes, and supported him against Imam Husayn (as). Also, by claiming that Imam Husayn (as) was engaged only a political struggle, and not a jihad for Islam, he took himself out of Islam because he actually made the allegation against the Holy Prophet (pbuh)!! He said: I am at war with whom they (Imam Ali, Bibi Zahra, Imam Hasan, Imam Husayn) are at war! This is the conclusive proof that Allah (swt) protected Imam Husayn (as) from engaging in mere political struggles.<br />
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Now, let us address a clear prediction about this accursed Yazeed from the Holy Prophet (pbuh):<br />
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Abu Hurayrah said: <br />
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I heard the truthful and trusted by Allah (i.e. the Holy Prophet) saying: "The destruction of my followers will be through the hands of young men from Quraysh".... Abu Hurayrah said: If I could, I would have named these youths and their parentage. <br />
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Sahih al-Bukhari, Vol. 9, No. 180 <br />
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NB: Salafi translator, MM Khan has offered only a partial translation of the hadith. <br />
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Ibn Hajar al-Asqalani, in his Fath al-Bari, Vol. 13, p. 10, while commenting on the hadith mentions another hadith from Ibn Abi Shaybah: <br />
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Abu Hurayrah used to go to the market saying: <br />
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"O Lord! Do not let me live to the year 60 AH nor witness the reign of the youths". <br />
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He accepts its authenticity and thus comments: <br />
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In these words there is an indication that the first youth to come to power was in the year 60 AH and indeed, this is what happened. Yazid ibn Mu'awiyah's succession took place in that year, and he remained in power till his death in 64 AH. <br />
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Abu Hurayrah also said: <br />
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I have memorized two kinds of knowledge from Allah's Apostle. I have propagated one of them to you and If I propagated the second, then my pharynx (throat) would be cut (i.e. killed).<br />
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Sahih Bukhari, Vol. 1, No. 121<br />
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Commenting on the hadith in his Fath al-Bari, Vol. 1, p. 216, Ibn Hajar al-Asqalani says: <br />
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The Ulama believe that the knowledge that Abu Hurayrah did not disclose relates to the hadith in which the names, lifestyle and the times of the evil monarchs have been mentioned. Abu Hurayrah used to make a tacit reference about some of them, but would never mentio their real names, fearing for his own life. For instance, by seeking refuge in the Almighty from the year 60 AH and from the reign of the youths, he was making a tacit reference to the kingship of Yazid ibn Mu'awiyah, whose reign was in the year 60 AH.<br />
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So, on what basis do the remaining Salafis consider him a “righteous Salaf” and thus bless him?<br />
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Dr. Zakir Naik is a follower of Ibn Taymiyyah. This is what Ibn Taymiyyah himself said on the issue:<br />
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"There wasn’t any benefit either for religion or for life in his (Hussain's) rebellion"…. "His (Hussain) rebellion and murder caused a mischief, it would not have happened had he stayed at home, what he (Hussain) sought to achieve of the good and vanish of the evil he couldn’t achieve it, nay the evil became more by his rebellion".<br />
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Minhaj al-Sunnah, Volume 4 page 316<br />
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We read in Muhadrat fi Tarikh al-Umam al-Islamyia, Volumne 2 page 129 by Shaykh Muhammad Khudri Beik (d. 1377 H):<br />
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"Hussain made a big mistake by his rebellion".<br />
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One would clearly notice hatred of the Ahl al-Bayt (as) in these positions of the Salafi Imams! These people are so deep in their hatred of the Ahl al-Bayt (as) that al-Dhahabi, one of their most prominent Imams, wrote this big lie about Imam Hasan (as). We read in Syar alam al-Nubala by Dahabi, Volume 3 page 253:<br />
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"He (Hassan) was exaggerator in marriage and divorce, he got married to seventy women!!!"<br />
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WEEPING FOR IMAM HUSAYN (as) <br />
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Our Salafi brothers often object to any weeping for any dead, and especially the Ashura weeping for Imam Husayn (as). But, this is clearly out of ignorance on their part!<br />
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Imam Ahmad ibn Hanbal[5] in his Fadail Sahabah, Vol. 3, p. 132, Hadith 1118 records: <br />
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"Narrated on the authority of Ahmed bin Isra'il: <br />
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I read in the book of Ahmed ibn Muhammed ibn Hanbal written by his own handwritting on the authority of Aswad ibn Amer Abu Abd ar-Rahman on the authority of Al-Rubay’ ibn Munthir on the authority of his father: that (Imam) Husayn ibn Ali used to say: <br />
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Whichever eye cries a drop of tears for us, or sheds a drop of tears for us, Allah will reward him (the person) with PARADISE. <br />
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All the narrators are reliable. <br />
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Munthir: Imam Ibn Hajar al-Asqalani says: Thiqah (Taqreeb Tahdheeb, No. 6894) Al-Rubay’: Imam Ajili al-Kufi in his book Ma’rifat al-Thuqaat, No. 461 says: Thiqah. Al-Aswad: Imam Ibn Hajar al-Asqalani says: Thiqah (Taqreeb Tahdheeb, No. 503) Ahmad ibn Isra’il: Imam Dhahabi says: He is Shiekh of the scholars, Khateeb (author of Tarikh Al-Baghdad). He is saduk (truthful) and knowing (3aref)" (Tadhkirat al-Huffaz, Vol. 3, p. 868, No. 838 <br />
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Some people, based on some recorded hadiths, consider weeping for the dead to be incorrect. However, we read in the Qur’an that even the earth and the sky weep for the dead. If it is wrong, they will not do so. In the Holy Qur'an Allah (swt) refers to the drowning of Pharaoh and his army as follows:<br />
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Yusufali 44:29] And neither heaven nor earth shed a tear over them: nor were they given a respite (again).<br />
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Allamah Jalaludin Suyuti states in his commentary of the verse that the Holy Prophet (s) said:<br />
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"They had done no deed that would merit the earth and Heaven crying for them, neither did anything pleasant come from their speech nor did any good deeds reach the heavens, that would merit the earth and heaven crying for them."<br />
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Tafseer Durre Manthur volume 6, page 30<br />
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Allamah Fakhruddin Raazi after quoting the same tradition states:<br />
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"The same comments have been made by other commentators (Mufassireen)."<br />
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Tafseer e Kabir, volume 7, page 471<br />
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Suyuti also records this, in Tafseer Durre Manthur Volume 6, page 30: <br />
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A few people asked Hadrat ibn e Abbas (r.a) that if the heaven and the earth really cry for some people? His reply was: "Yes."<br />
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Considering that scholars of tafsir have relied upon the hadith, especially people who were also great hadithists like Allamah al-Suyuti, we are therefore confident about its authenticity. Anyway, even if the tradition is inauthentic, the meaning of the verse is still very clear.<br />
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Since Imam Husayn was a righteous person, the sky and the earth wept for him. Allamah Jalaludin Syuti writes: <br />
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The day when Hadrat Yahya bin Zakarya (a.s) was martyred the sky had got red and blood was dripping from it and the sky had also got red the day Imam Husayn (a.s) was martyred."<br />
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He further states that Zaid bin Ziyad has reported:<br />
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"When Imam Husayn was martyred, the corners of the sky remained red for a four month period."<br />
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Tafseer Durre Manthur Volume 6, page 31<br />
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Wahaby scholar Nawab Molvi Siddiq Hasan Khan Bhophali quotes Saddi in Tafseer Fatah ul-Bayan, volume 8, page 326:<br />
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"When Husayn (as) was martyred the heaven kept crying evidenced by the fact it turned red."<br />
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Even Ibn Katheer writes: <br />
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"When Hadrat Yahya bin Zakariya (a.s) was assassinated the sky turned red, it also turned red when Imam Husayn (r) was martyred. After the martyrdom of Husayn (r) fresh blood started to gush from wherever stones were picked up. There was a solar eclipse, the corners of the sky had turned red."<br />
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Tafseer Ibn Katheer, volume 9, page 163, published in Egypt<br />
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Allamah Ibn Jareer Tabari writes that Saddi said: <br />
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"When Imam Husayn (r) was martyred, the sky started weeping for him, the weeping of the sky was proven by its turning red."<br />
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Tafseer Jame'a al-Bayan, volume 25, page 68<br />
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We read again from al-Suyuti:<br />
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"Atta [ra] said: 'The sky cries in a manner that all of its corners get red'.<br />
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Tafseer Dur al-Manthur, Vol 7 page 413 Surah Dakhaan Verse 29<br />
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He quotes Imam Hasan Basri to have said:<br />
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Al-Hassan [ra] said: "When the sky gets red it weeps."<br />
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Imam Mohammad ibn Jareer Tabari states in Tafseer Tabari, volume 22 page 33:<br />
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"It has been said that the crying of the sky is such that all of its corners get red."<br />
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Allamah Nizamuddin Nishapuri states in Tafseer Nisahpuri, volume 25, page 73: <br />
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"Many Mufassireen are of the view that the sky can cry, so they believe that the solar and the lunar eclipses, the corners of the sky getting red and the blowing of wild and pinching wind are forms of the sky weeping."<br />
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We read:<br />
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Zaid bin Zyad [ra] said: 'When Husayn was martyred, the corners of the sky remained red for a four month period'.<br />
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Tafseer Dur al-Manthur, Vol 7 page 413 Surah Dakhaan Verse 29<br />
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Imam Ibn Jareer Tabari in his Tafsir Tabari , Volume 22 page 33 and Wahabi scholar Nawab Molvi Siddiq Hasan Khan Bhophali in Tafseer Fatah ul-Bayan, volume 8, page 326 stated:<br />
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Al-Seddi said: 'When Hussain bin Ali (r) was killed, the sky started weeping for him, the weeping of the sky was by turning red'.<br />
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We read in Tahdib al-Kamal by Jamaluddin al-Mizi, Volume 6 page 433:<br />
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Abu Qabeel said: 'When Husayn bin Ali was killed, the sun was eclipsed (so long) so that the stars appeared in the middle of day'<br />
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Imam Tabarani in his Mu’jam al-Kabir, Vol. 3, p. 113 records from Ibn Shihab al-Zuhri:<br />
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After the martyrdom of Husayn (r) fresh blood started to gush from wherever stones were picked up.<br />
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Imam al-Haythami in his Majma al-Zawaid, Vol. 9, p. 196 comments:<br />
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Tabarani has recorded it and all its narrators are narrators of sahih.<br />
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Imam Abi Bakar al-Haythami records in Majma al-Zawaed, Volume 9 page 316:<br />
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"Al-Zuhari said: 'After the martyrdom of Hussain fresh blood started to gush from wherever stones were picked up.' <br />
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Tabarani has recorded it and all its narrators are narrators of Sahih".<br />
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We further read:<br />
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"Um Hakim said: 'I was a young girl on the day al-Hussain was killed and the sky turned into red for days'.<br />
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Al-Tabarani recorded it, and the narrators until Um Hakim are the narrators of the Sahih".<br />
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Majma al-Zawaed, Volume 9 page 316 Tradition 15161<br />
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This is evidence of the earth weeping for the Imam. It did not just weep water. IT WEPT BLOOD, just as some Shi’as do today. Even the Holy Prophet (pbuh) mourned. <br />
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Some people have condemned the Shi’a who beat themselves while mourning Imam al-Husayn (as). However, we actually see that this is Sunnah! We read in Sahih Bukhari, Volume 9, Book 92, Number 446:<br />
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Narrated 'Ali bin Abi Talib: <br />
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That Allah's Apostle came to him and Fatima the daughter of Allah's Apostle at their house at night and said, "Won't you pray?" 'Ali replied, "O Allah's Apostle! Our souls are in the Hands of Allah and when he wants us to get up, He makes us get up." When 'Ali said that to him, Allah's Apostle left without saying anything to him. While the Prophet was leaving, 'Ali heard him striking his thigh (with his hand) and saying, "But man is quarrelsome more than anything else." (18.54) <br />
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Ibn Hajr Asqalani in the commentary of this tradition in Fatah al Bari, Volume 3 page 11 writes:<br />
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"His statement 'striking his thigh' shows the permission of striking the thigh to express the grief"<br />
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We read in Tauhfa Ithna Ashari (a top anti-Shi’a bok) page 523 published in Karachi:<br />
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"When Aisha was defeated and Ali saw the corpses on the ground he began to beat his thighs"<br />
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We also read:<br />
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"Mu'awyia bin Hakam al-Sulami said: 'I was preforming prayers behind Allah's messenger (pbuh) then a man sneezed, thus I said to him: 'May Allah's mercy be upon you'. Thus the people looked at me, then I said to my self: 'O my, why are you looking at me?' Then they started striking their thighs, therefore I came to know that they want me to remain silent'".<br />
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This Hadith has been recorded by Albaani in his 'Sahih Sunan Abu Daud' Volume 1 page 175 Hadith 823<br />
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So, those who attack these Shi’as should take note. You might be attacking your own creed.<br />
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Ibn Abbas narrates:<br />
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"One afternoon I dreamt of Holy Prophet (s) standing with his hair disturbed and with dust tangled in them and he was holding a phial filled with blood. I said to the Prophet: "What are you holding?" The Prophet (s) replied: "I am holding this phial filled with the blood of my son and his companions that I have been collecting all the day long." <br />
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I remembered that day and when the news of Al Hussain's martyrdom came, and I matched that day with the day I had dreamt the Holy Prophet (s), I came to know that it was the same day".<br />
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Ibn Kathir has copied the hadith from Musnad Imam Ahmad ibn Hanbal in his Al-Bidayah wa Nihayah, Vol. 8, p. 218, adding:<br />
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Its chain is strong.<br />
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Imam Al-Hakim too has recorded it in his al-Mustadrak, Vol. 4, p. 398, adding:<br />
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The hadith is sahih on the condition of Muslim who has not recorded it.<br />
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Imam al-Haythami too has recorded it in his Majma al-Zawaid, Vol. 9, p. 194, adding:<br />
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Both Ahmad and Tabarani have recorded it. The narrators of Ahmad are narrators of sahih<br />
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The annotator of Musnad Ahmad, Ahmad Muhammad Shakir (Dar al-Hadith, Cairo) states:<br />
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Its chain is sahih. <br />
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Now, not just humans, even jinns mourned the death of Imam Husayn (as). Umm Salamah (ra) has also narrated: "I heard the jinns mourning for al-Husayn."<br />
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Imam Tabarani has recorded it in his Mu’jam al-Kabir, Vol. 3, pp. 121-122. Ibn Kathir too has recorded it in his al-Bidayah wa Nihayah, Vol. 6, p. 259, and adds: <br />
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The hadith is sahih. <br />
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Imam al-Haythami too has recorded it in his Majma al-Zawaid, Vol. 9, p. 199, adding: <br />
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Tabarani has recorded it and all its narrators are narrators of sahih.<br />
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We further read:<br />
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'Maymunah (ra) said: 'I heard the jinns mourning for Husayn ibn Ali'. <br />
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Tabarani has recorded it and all its narrators are narrators of Sahih'<br />
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Majma al-Zawaid, Volume 9 page 199 Tradition 15180<br />
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Abu Naeem al-Asbahani records in Marifat al-Sahaba, Volume 5 page 333 Tradition 1686:<br />
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Habib bin Abi Thabit said: 'I heard the jinn mourning over al-Hussain'<br />
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Then Tradition 1687:<br />
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Abi Habab al-Kalbi said: 'Some grave diggers said: 'Whenever we went out side at night to the cemetery during (the days) of the al-Hussain murder, we heared the jinn mourning over him' <br />
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We also read in Tradition 1688:<br />
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Mazidah bin Jabir al-Hadhrami narrated from his mother that she said: 'I heard the jinn mourning over al-Hussain'<br />
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If our opponents still insist that we must not mourn the dead,then they will have to explain this hadith to us. We read in Saheeh al Bukharee Volume 2, Book 23, Number 390: <br />
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Narrated Anas bin Malik: <br />
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We went with Allah's Apostle (pbuh) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah's Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif's house and at that time Ibrahim was in his last breaths, and the eyes of Allah's Apostle (pbuh) started shedding tears. 'Abdur Rahman bin 'Auf said, "O Allah's Apostle, even you are weeping!" He said, "O Ibn 'Auf, this is mercy." Then he wept more and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation."<br />
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The beloved scholar of Wahabis Ibn Katheer writes in his authority work al Bidayah wa al Nihaya, Volume 4, page 673, published by Nafees Academy Karachi:<br />
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Ibn Ishaq narrates that on the day when Hadhrat Jafar ibn Abi Talib was martyred in Ghazwa-e-Moutah; Holy Prophet (s) called upon Hadhrat Abdullah bin Jafar and made him sit on his lap and started kissing his forehead and eyes, while tears were flowing from his own Holy eyes.<br />
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The Sahaba inquired: O Prophet of Allah! Is it so that some grieving news has come about Jafar that has made your tears flow??<br />
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The Holy Prophet (s) replied: Yes, today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred is very grieving.<br />
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On a last note, let us read this. Imam al-Bayhaqi in his Sunan al-Kubra (Vol. 4, p. 78) records:<br />
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Certainly, Fatima daughter of the Holy Prophet (pbuh) used to visit the grave of her uncle Hamza and wept and prayed there.<br />
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Our master Hamza (ra) died, and Bibi Zahra (as) still wept for him years after his death!<br />
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Imam al-Hakim too, in his al-Mustadrak (Vol. 1, p. 377) records:<br />
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Salman ibn Dawud - Ja'far ibn Muhammad - his father (Muhammad ibn Ali) - Ali ibn Husayn - his father (Ali ibn Abi Talib):<br />
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Fatima daughter of the Holy Prophet used to visit the grave of her uncle Hamza EVERY FRIDAY, and used to pray and weep there.<br />
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Al-Hakim says:<br />
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All the narrators of this hadith are thiqah.<br />
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Al-Dhahabi has said the same thing in his Talkhis, as well as al-Bayhaqi in his Sunan.<br />
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Of course, there was a building over the grave of Hamza (ra), right from the time of the Holy Prophet (pbuh) himself. That is why Bibi al-Zahra (as) was able to offer salat in it.<br />
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If a Salafi sees a Shi'a today doing the same thing. But, what does he think of Bibi Zahra, and the Companions who saw her "worshipping the grave" but kept quiet?<br />
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Salafis condemn us for weeping ON A REGULAR BASIS (although they are wrong on this point) for Imam Husayn (as), plus that long after his martyrdom. What would they say about Bibi al-Zahra (as)? <br />
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SOME WEAK SHI’A HADITHS<br />
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There are some weak Shi’a hadiths that our opponents rely upon against us. We will expose them one by one now. <br />
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This is the first hadith:<br />
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Imam Ja'far Sadiq (as) has said that patience and hardships, both comes to the believer, hence on the appearance of hardships, he exhibit patience and adversities impatience comes to kufr hence on the appearance of adversities, he exhibits signs of anxiety / mourning [Jazza]<br />
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Furu Al Kafi v 1, p 121<br />
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They seek to prove that Shi’as should have exercised patience rather than burst into tears. Anyway, Allamah al-Majlisi has declared it weak in his Mirat al Uqool Volume 3, page 92. besides, the tradition contradicts the Qur’an and Sunnah, where even prophets and Imams wept. We have just cited some examples.<br />
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This is the second hadith:<br />
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On asking the meaning of [Anxiety / Jazza] Mourning Imam Ja'far (as) said that extreme mourning means to wail and cry loudly and to beat face and chest and to eliminate the hairs of forehead. And one who maintained the lamenting ritual; he has abandoned patience and went against the path of Islam.<br />
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Furu e Kafi, Volume 1, page 121<br />
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Allamah Hilli in his book "Kitab Ar Rijjal" said that the narrator of the tradition, Suhail Bin Zayd 'very' weak', who narrated 'absurd traditions'. "Miraat Al Uqool" Volume 3, page 91 also grades the tradition as weak. Furu e Kafi has also stated it is weak. (Please see chapter 79, tradition 1, Kitab al khabair page 187)<br />
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This is the third tradition:<br />
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Imam Ja'far Sadiq (as) quoted Prophet (s) that when a Muslim hits his 'thighs' during the time of adversities , than his reward is destroyed.<br />
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Furu Kafi, volume 1, page 121<br />
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Furu al Kafi and Miraat al Uqool volume 3, page 92 have graded this tradition as Daef. It contradicts a Saheeh tradition in "'Man la Yanzarul Fiqh', Kitab at Taharah, Bab al Takhfiziyah":<br />
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"The one who is affected by calamity, whether he does patience or wail, his reward is paradise during suffering".<br />
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This is the fourth hadith:<br />
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The Prophet(s) instructed at the time of His death that Fatima (as) not strike her face or open her hair, do not invite the women to recite elegies nor weep and cry loudly.<br />
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Furu Kafi, Volume 2, page 214<br />
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Again, this one is also weak. This is according to Allamah al-Majlisi in Miraat al Uqool Volume 4, Page 513. Besides, we read in Al Bidaya Wal Nahaya volume 5, page 243: <br />
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"When Prophet (s) died on the bed and the women who were around him (s) had made their faces red by beating their faces."<br />
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This is the fifth one:<br />
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Ibn Baboya, through "Mo'tabar" (decent) chain has reported from Imam Mohammad al-Baqir (as) that the Holy Prophet (s) bequeathed Hadrath Fatima (sa) in following words:<br />
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"Fatima! When I die, don't gripe your hair due to my separation, don't disturb your hair and do not lament and do not mourn and do not call females who lament and scream."<br />
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Jila Ul Ayoon (Urdu translation) part 1, page 67, Published in Lucknow<br />
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This tradition is the translation of the same tradition of Kafi which was noted in the earlier proof and according to the reference from 'Miraat ul Uqool' that was proved to be a weak tradition. The Word Mo'tabar that is used for authentic traditions also includes weak ones, the inventor of this Expression too is Allama Majlisi, he himself has explained this point in his 'Risala e Rijaal' that the word 'Mo'tabar' also includes the weak traditions, see "Hadiyatul Mo'mineen" and "Durayat ul Hadees.<br />
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This is the sixth hadith:<br />
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O' Sister! By the right that I have on you. Be patient on my separation, and when I get killed do not beat yourself and do not gripe your hair, you are the daughter of Hadrat Fatima e Zahra (sa), show patience the wa she showed on the death of Holy Prophet (s).<br />
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Jila ul Ayoon (translated) Chapter of 'Qazaaha e Karbala' page 382<br />
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The hadith is ahad, having only one chain. It contradicts mutawatir hadiths and thus becomes an oddity in itself, a weak hadith. Besides, even Ibn Katheer records:<br />
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When the forces of Yazeed planned to attack the camp of Imam Husayn, Hadrat Zainab came to Imam Husayn and asked that why was there so much noise outside their tents, Imam replied that I just dreamt of Holy Prophet (s) and he said that you will be meeting me tomorrow, hearing this Hadrat Zainab started crying and hitting herself on the face.<br />
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Al Bidaya wal Nahaya Volume 8, Page 176, printed in Beirut<br />
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In the same book a bit further it is mentioned that:<br />
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Hadrat Zainab heard the elegies from Imam, reflecting the tragedy of Karbala and the Martyrdom of Imam Husayn she cried, lamented and beat herself on the head until she fainted.<br />
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Al Bidaya wal Nihaya Volume 8, Page 177, printed in Beirut<br />
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Ibn Katheer states that after the martyrdom of Imam Hussain [as], Umer Ibn Sa`d dispatched the women who were in the camps of Imam Hussain [as]:<br />
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They were made to sit on the camels, when they passed by the battlefield, they saw Imam Hussein (as) and his companions, the women started crying and shouting and Hadhrat Zaynab did Nudba for her brother and said:<br />
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O Muhammad (s)! O Muhammad (s)! May Allah and the angels on the heavens send blessings on you; Hussain (s) is lying on the ground blood-tangled with his organs cut-off, O Muhammad (s)! Your daughters have been made captives and your progeny is killed and lying on the ground with the wind blowing dust onto their bodies.<br />
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The narrator says: ?By God! Hadhrat Zaynab made every friend and enemy cry.?<br />
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Qarat bin Qais narrates that when the women passed by the killed, they cried and started hitting their faces.<br />
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Al Bidaya wal Nahaya, Volume 8, page 1091<br />
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IBN KHALDUN ACCUSES THE HOLY PROPHET OF MURDERING HIS GRANDSON!<br />
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Late Deobandi Sunni Mufti Nizamuddin Shamzai records the following episode in his esteemed work 'Aqeedah Zahoor-e-Mahdi' pages 113-114 (published by Idarah Dawat-e-Islam, Karachi.):<br />
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Hafid Ibn Hajr states: "Our teacher, the prominent Muhaddith Hafid al-Haythami used to severely condemn Ibn Khaldun. When its reason was asked to him, he said that Ibn Khaldun while mentioning Hadrath Hussain has recorded a statement viz 'He was killed with the sword of his grandfather'. Sakhawi states that when our teacher Hafid Ibn Hajar narrated this statement, he cursed Ibn Khaldun, said something bad about him and was weeping. Hafid Ibn Hajar has said that those words of him are no longer written in the present history book. [Al-Zawa Al-Lamea, Volume 4 page 147]<br />
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It should also be kept in mind that Ibn Khuldun was a Nasibi and had deviations for the progeny of Ali" <br />
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The book 'Al-Zawa Al-Lamea' by Imam Sakhawi can be downloaded from the Salafi website mentioned below and the aforesaid reference can be seen in Volume 2 No. 387 of this version.<br />
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This honestly should not surprise anyone, since while the Holy Prophet (pbuh) guaranteed that his Ahl al-Bayt (as) would never contradict the Qur’an and while Allah (swt) declares them absolutely free from sin, Ibn Khaldun thinks differently:<br />
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"... and Ahl al-Bayt had deviated in religion and fiqh that they invented, and only they and their children follow it, by back stabbing the Sahabah. Yet they call themselves Infallibles to clarify their claim of this religious doctrine, just like the deviated Khawarij. The majority of our religion do not accept their doctrine, rather strongly denounce and reject it. We have nothing to do with their religion, nor do we narrate from their books. And there is no influence of them except on their own lands. Verily, the Shia books are only in their own lands that is the East, West and the Yemen."<br />
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Muqadmah Ibn Khaldun, page 446<br />
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Abu Bakr Muhammad bin Abdullah ibn al-Arabi al-Maliki (d. 543 H) was one of the famed Sunni scholars. Imam Jalaluddin Suyuti records about him in Al-Jame al-Saghir, Volume 1 page 365:<br />
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"He wrote a book about Hussain (may Allah be pleased with and disgrace his opponents), he claimed that Yazeed killed him justly by the sword of his grandfather. We seek refuge in the Lord of the forsake".<br />
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<br />
WHO REALLY MURDERED IMAM HUSAYN (as)?<br />
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Apart from the lie of Ibn Khaldun upon the Holy Prophet (pbuh), Sunnis generally lie that the real killers of Imam Husayn (as) were his Shi’as. This is because Kufa was the center of Shi’ism at the time, according to general perception, and it was the Kufans who betrayed him to the army of Yazeed. Some of them even claim that that is the reason Shi’as weep today, and why some of them cut themselves during Ashura!!<br />
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First, Ibn Taymiyyah himself admits that it was the Nasibis, and NOT the Shi’as, who killed him:<br />
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Their (the Rafidi’s) stubbornness and denying of the truth is worse than that of the Nasibis who killed al-Husayn.<br />
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Minhaj al-Sunnah, Vol. 4, p. 366, 368<br />
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Let s here now separate the rumours from the facts. First and foremost, the city of Kufa was founded by Umar. Imam of Ahl al-Sunnah Allamah Shibli Numani in al Faruq, Vol. 2, p. 95 states:<br />
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“The city was founded in 17AH and, as Omar had expressly commanded, houses sufficient to lodge forty thousand persons were built. Arab tribes were allotted separate quarters under the supervision of Hayaj ibn Malik. Omar had given clear instructions with regard to the plan of the city as well as its construction... The Jami Masjid was built on a raised square plateform and was so big that forty thousand persons could pray in it at one time.”<br />
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On the following page, we read:<br />
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“Besides the Jami Masjid, separate mosques were built for each quarter of the city. Among the people settled in Kufah were twelve thousand from Yemen and eight thousand of the Nazar Clan. Bahilah, Nim-ul Lat, Taghlab, Bani Asad, Nakha, Kindah, Azd, Mazainah, Tamim, Muharab, Asad and Amirm Bajalah, Jadilah and Akhlat, Juhaina, Muhjaz, Hawazin, etc”.<br />
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“In Omar’s lifetime the city came to attain such greatness and splendour that the Caliph called it the head of Islam”.<br />
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Apparently, Umar had settled his loyal friends in his new city. He clearly would not settle people who reject his caliphate there!<br />
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Te few Shi’as who happened to be there were expelled and murdered by Mu’awiyah. This is the testimony of Ibn Ziyad, Mu’awiyah’s governor in Kufa, while addressing Hani, a Shi’a:<br />
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“Didn’t you know Hani, when my father came to this land, he did not spare the life of any one of this Shi’a except for your father and Hujr? You know what happened to Hujr”.<br />
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Tarikh Tabari (English), Vol. 19, p. 38<br />
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Thus, those who betrayed Imam Husayn (as), claiming to be his Shi’a, were actually Sunnis. They later started the Tawabbun movement, that wrecked havoc on the men of Yazeed. The leader of the movement was a Companion!<br />
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We read in al Aqd al Shameen fi Tareekh al Jildh al Kameen Volume 4 page 607 that:<br />
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“Sulayman bin Surad al Khuza’i benefited from the companionship of Rasulullah (s) and narrated hadith from him”.<br />
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Imam Abu Muhammad Abdullah bin As`ad al Yameni also known as Al Yaf`ee states:<br />
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“Sulayman (ra) was a Sahabi of the Prophet (s) hadith have been narrated on his authority”.<br />
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Miraat al Janaan Volume 1 page 141 – Hyderabad edition<br />
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Dhahabi writes as follows:<br />
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“Sulayman bin Surad, the Leader of the al Khuza’i in Kufa, the Sahabi, he has a small narration from Ubayy and Jubayr bin Mut'im from Yahya bin Ya'mar and Uday bin Thabet and Abu Ishaq and others. Ibn Barr states ‘He (Sulayman) was amongst those that wrote to Imam Hussain [r] and gave him bayya. They were unable to support him and greatly regretted this, and subsequently waged war. I am of the opinion that he was a pious religious individual, he joined the army on account of his sin of failing to support Hussain [r], he made tauba (asked for forgiveness) and left to avenge the shedding of his (Hussain’s) blood, this army was known as the army of the Tawabun”<br />
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Siyar al-Aalam al-Nubla Volume 3 page 394 -395 (Beirut edition)<br />
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Ibn Barr writing on Sulayman bin Surad states:<br />
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“Sulayman bin Surad was a good, pious and religious man. During jahiliyya his name was ‘Laseer’ – Rasulullah (s) changed it to Sulayman. He was amongst those that wrote to Hussain ibn ‘Ali [r] and invited him to Kufa. When he [Hussain] arrived he was killed, although they did not participate in his murder, Sulayman bin Surad, Mussayib bin Najbah, Najab Furdhee and others expressed regret for having failed aid Hussain [r] and die with him”.<br />
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al Istiab Volume 2 pages 43-44<br />
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Ibn Kathir states as follows:<br />
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“And the people gathered in the home of Sulayman bin Surad, this gathering comprised of the great righteous Sahaba”.<br />
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Al-Bidayah, Volume 8 page 2<br />
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Ibn Kathir also records a letter of Mussayab bin Najabah that states clearly that whilst not siding with Yazeed, the Tawabun failed to support Imam Hussain (as) having themselves invited him:<br />
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“Allah (swt) has tested us, in relation to supporting the son of Rasulullah’s daughter. We were exposed as liars, he relied on our support and we failed to provide it, we broke our promise, we shall kill those that killed him and his family”.<br />
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al Bidayah Volume 8 page 247<br />
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It is very clear from all this, that the people who betrayed Imam Husayn (as), claiming to be his Shi’a, were led by prominent Companions!<br />
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Now, let us examine the story in some more detail. Ibn Kathir writes:<br />
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Upon returning to Makka he [Hussain] received letters from the people of Kufa, He sent Muslim bin Aqeel to go and assess the situation. Outwardly the people portrayed their support for Muslim bin Aqeel and in turn for Hussain – 1000 people gave bayya. Spies notified Numan bin Basheer, he did not openly adopt tough measures, but in this regard gave a sermon warning people against sedition and urged the people to remain loyal in the bayya that been afforded to Yazeed. One man stood up and said to Numan ‘This matter cannot be curtailed without adopting force, the approach that you have adopted is like that of weak people”.<br />
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…Yazeed said to Ibn Ziyad ‘When in Kufa find Muslim bin Aqeel and then kill him. Ibn Ziyad arrived in Kufa with 17 men having assessed the situation he spoke to the respectable people in his palace and queried the whereabouts of Muslim bin Aqeel. There was some opposition but Ubaydullah abducted these notables and deterred people from supporting Muslim.<br />
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So much so that by Maghrib prayers only thirty people remained with him, by night fall they also deserted him. That night Muslim stayed in the home of an elderly lady, her son notified Abdul Rahman bin Asheesh. Abdul Rahman told his father at that same time who was in Ubaydullah’s house, Ibn Ziyad asked why the secrecy, they told him and Ibn Ziyad immediately sent 70-80 men headed by Ibn Harith Makhzomi who was the head of police. Muhammad bin Asheesh and Abdul Rahman were with them. They collectively captured [Muslim] and sent him to Ibn Ziyad residence. Upon reaching the doors of the residence (he was met by) some of the sons of the Sahaba standing there. Muslim did not recognise them although they recognised him. They were waiting to meet Ibn Ziyad, Muslim’s face and clothes were covered in blood, whilst in that state he made a request for water, one of the group said, ‘You will not be able to drink this until you taste the hot water of Hell’. Muslim replied ‘Son of Hell you are more entitled to drink the fire of Hell; than me’.<br />
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Al Bidaya Volume 7 page 154<br />
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Ibn Katheer fails to name the group of Sahaba and tabieen that had taunted Muslim (as), Tabari identifies some names including one ‘Umro bin Harith Makhzoomi”.<br />
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Imam al-Dhahabi states:<br />
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“Umar bin Harith is counted amongst the Sahaba of Rasulullah (s) that had settled in Kufa… he is a Sahabi who narrated hadith from Rasulullah (s).<br />
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Siyar Al-Aalam al-Nubla, Volume 3 page 417<br />
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Later Ibn Kathir informs us about Umar bin Harith:<br />
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“Ubaydullah ibn Ziyad arrested Muslim bin Aqeel and sent him to Umro bin Harith Makhzoomi, who was the Chief of Police”.<br />
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al Bidaya Volume 7 page 155; Tabari Volume 6 page 198<br />
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Those waiting to meet Ibn Ziyad in his Palace were Kathir bin Shahab, we learn of him in Tabaqat ibn Sa’d Volume 6 page 103:<br />
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“He narrated traditions from Umar bin Khattab and was one of Mu’awiya bin Abu Sufyan’s Governors”.<br />
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We thus see a gradual playout of Sahabi participation in the betrayal and murder of Imam Husayn (as).<br />
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We pause here to ask our Sunni brothers: why did the Tawabbun not consider their betrayal a mistake in ijtihad, for which they would have one reward??<br />
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Let’s leave that aside. Instead, let us ask why Sunnis have awarded high places of nonour to the killers of Imam Husayn (as) in their religion. Before you disagree. Read this.<br />
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Dhahabi whilst writing on the life of Ibn Sa’d states in Siyar Al-Aalam al-Nubla Volume 4 page 349:<br />
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“Umar bin Sa’d lead the army that killed Imam Hussain (as), the Mukhthar killed him…Imam Nasai has narrated traditions from him”.<br />
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Ibn Hajr Asqalani writes:<br />
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“Umar Ibn Sa’d bin Abi Waqqas Zuhri Abu Hafs Madani lived in Kufa. He narrated traditions from his father and Abu Said al Khudri. His son Ibraheem and grandson Abu Bakr bin Hafs, Abu Isaac Al Subay'ee, Ayzaar bin Harees, Yazeed bin Abi Maryam , Qathadha, Zuhri and Yazeed bin Habeeb and others have narrated hadith from him. Ajli commented that he narrated hadith from his father, many took narrations from him, he is counted amongst the Tabieen, and he is Thiqah (highly reliable), he killed Al Hussain”<br />
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Tahdeeb al Tahdeeb Volume 7 page 450-451<br />
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Another Sunni scholar Jamalalddin Abi al Hajaj Yusuf al Mizzi in his detailed and esteemed Rijal book “Tahdeeb al Kamal” under under the topic “Umar ibn Sa’d” records:<br />
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“Ahmed ibn Abdullah al’Ajli said: He is the one that killed Hussain, and he is a thiqah (trustworthy) Tabiee.”<br />
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Vol. 21, No. 4240<br />
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This ‘reliable’ Umar bin Sad was the son of the Sahabi Sa'd bin Waqqas, about him Imam Bukhari wrote in Tareekh al Sagheer:<br />
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“When Imam Hussain arrived in Kerbala, Umar bin Sa'd was the first individual that cut the tent ropes”<br />
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Tareekh al Sagheer, Volume 1, page 75<br />
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So, the main killer of Imam Husayn (as) is one of the Sunni “righteous” Salaf!! Let’s go further!<br />
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On Ibn Ziyad, another of the killers, Ibn Hajr Asqalani states:<br />
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“He is 'UbaydAllah bin Ziad , the prince of Kufa for Mu'awiyah and his son Yazid , and he is the one who prepared the armies from Al Kufa to fight Al Hussain until he was killed in Karbala . He was known as Ibn Marjanah and she is his mother (Marjanah) . <br />
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Ibn Asakir has mentioned for him a "translation" in "Tarikh Dimashq" and he was mentioned in Sunan Abi Dawood… And he narrated from Sa'ed bin Abi Waqas and Mu'awiyah and Ma'qel bin Yasar and Ibn Umayyah the brother of Bani Ja'dah . And from those who narrated from him are Al Hasan al Basri and Abu al Malih bin Usama.”<br />
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T`ajeel al Munfa Bazawaid Rijal al Aimah al Arbah, page 180<br />
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This evil man, who Sunnis deem “thiqah”, clearly states why he murdered Imam Husayn (as). Ahmed Bin Daud Abu Hanifa Dinwari records the statement of Ibn Ziyad:<br />
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“I killed Al Hussain due to the reason that he revolted against our Imam [Yazid] and the very Imam[Yazid] sent me the message to kill Al Hussain. Now if the murder of Hussain is a sin then Yazid is responsible for it”<br />
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Akhbaar Tawaal, page 279 (Egypt) by Ahmed Bin Daud Abu Hanifa Dinwari<br />
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Allamah Jalaluddin Suyuti writes in Tareekh Khulfa, page 140:<br />
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“Yazid wrote his ruler in Iraq Ibn Ziyad for the murder of Hussain”<br />
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Another of the killers that Sunnis have embraced is Shabbath ibn Rib’i. Imam al-Dhahabi writes on him in Siyar Al-Aalam al-Nubla, Volume 4 page 150:<br />
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“This is the individual that rebelled against Imam Ali, he rejected the arbitration, and then subsequently repented…he narrated hadith on the authority of ‘Ali, Hudhaifa. Muhammad bin Ka’b Kurdhee and Sulayman Timee took hadith from him in Sunan Daud”<br />
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Ibn Hajr writes in Tahdeeb al Tahdeeb, Volume 4 page 303:<br />
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“Shabath bin Rb'i al Tamimi AL Yurbo'i Abu 'Abd al Quddous Al Kufi, narrated from Hudayfa and Ali, and from those who narrated on him Mhammad bin Ka'eb Al Qarzi and Sulayman A Tamimi …. DarQutni states that he (Shabath) was a caller (Mu'azzen) for Sajah. Ibn Habban mentioned him among the truthworthy (Thiqa) and states that he committed wrongs, Bukhari and Muslim have narrated hadith on his authority where Fatima [r] had asked to be given a Servant. Al 'Ajali said that this is the first individual that assisted in the killing of ‘Uthman and also participated in the killing of Hussain [r].”<br />
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Such a multiple murderer is their thiqah Imam! Sunnis need to explain to us why they have granted red-carpet treatments to the people who beheaded Imam Husayn (as).<br />
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Of course, our Imams (as) have condemned people like these berayers and murderers who falsely claimed to be Shi’as. They are in fact Sunni Imams as we have proved. We read in Shi’a sources how our Imams (as) condemned them. They however differentiated between the true Shi’as, and false claimants like the above Sunni Imams. The ‘true’ Shia are those that follow the Imams in all aspects of their lives. Imam Kazim (as) defined the ‘true Shi’a as follows:<br />
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“These people claim that we are the Shi’a of ‘Ali, the true Shi’a are those whose actions are in accordance with his words”.<br />
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Rowza Kulayni page 107; Ahsaan al Fatawi Volume 1 page 84<br />
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[1] We read in Sahih Bukhari Volume 5, Book 57, Number 89:<br />
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Narrated Abu Bakra: I heard the Prophet talking at the pulpit while Al-Hasan was sitting beside him, and he (i.e. the Prophet ) was once looking at the people and at another time Al-Hasan, and saying, "This son of mine is a Saiyid (i.e. chief) and perhaps Allah will bring about an agreement between two sects of the Muslims through him."<br />
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[2] Some Salafis lie that Yazeed was related to Imam Husayn (as) by marriage, and therefore never mistreated him or his family. But, Imam Ibn Hajar Asqalani records in the Muqadmah of his authority work Fathul Bari, page 339:<br />
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"The guardian of the daughter of Abdullah bin Jaffar bin Abi Talib, was her father. Yazeed bin Muawyiah proposed to marry her but she was married to her cousin al-Qasim bin Muhammad"<br />
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As for the other lie, we read in We read in al Bidayah wa Nihayah of Ibn Kathir Volume 8 page 188:<br />
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Following the killing of Husayn the tents were set on fire and women and their possession were distributed and scarves were removed from the heads of the women.<br />
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Habeeb as Sayyar Volume 2 page 33 also confirms that the tents belonging to the Ahl'ul bayt (as) were set alight.<br />
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Iqd al Fareed Volume 2 page 254 states that the women of the household were then imprisoned.<br />
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Ibn Emaad Hanbali, a rijal expert, records in his famed work Shadharat al-Dahab, Volume 1 page 61:<br />
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When he was killed, his head, women and Zain al-Abedin were taken to Damascus as slaves, may Allah destroy and disgrace whoever did this, whoever issued the orders and whoever was pleased with it.<br />
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[3] This proves that the matn (text) of all the hadiths recorded in the sahih books in his favour are false. For a sahih hadith, both the chain and the matn must be sahih. The chains of those hadiths are weak, since they are narrated by people with hatred of Imam Ali (as) in their hearts. Just check the narrators of ANY of those hadiths, and you will CERTAINLY confirm this. Hadiths from such people, who are hypocrites, are unacceptable even if anybody grades them sahih. Besides, by allowing the cursing of Yazeed, all four Sunni Imams rejected the matn of those hadiths, and thus their authenticity.<br />
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[4] http://timesofindia.indiatimes.com/Row_over_Islamic_preachers_remarks_/articleshow/2653996.cms<br />
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[5] It seems the hadith is one of those added by Abdullah, son of Imam Ahmad ibn Hanbal, to the book, or those added by a student of the Imam. The book was not completed by Imam Ahmad himself. Anyway, that has nothing to do with the authenticity of the hadith.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-85132310549676455022009-12-11T20:39:00.001-08:002009-12-11T20:39:52.103-08:00The Ghadir Declaration<strong>The Ghadir Declaration</strong><br />
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In the Name of Allah, the Beneficent, the Merciful<br />
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The event of Ghadir Khumm is an event that anti-Shi’a elements love to deny. Therefore, we will take pains to show them its authenticity. The event took place after the Holy Prophet’s (pbuh) Farewell Hajj, on his way home. Ghadir Khumm, where the event took place, is between Makkah and Madinah.<br />
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Ibn Kathir has recorded in his esteemed book, Al-Bidayah wa al-Nihayah[1]:<br />
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Al-San`ani, Abu Bakr `Abd al-Razzaq b. Hammam b. Nafi` al-Himyari (Humam) - Ma`mar (Mu`ammar) b. Rashid, Abu `Urwah al-Azdi al-Basri - `Ali b. Zayd b. Jud`an, Abu al-Hasan al-Taymi al-Basri - `Adi b. Thabit, al-Khatmi al-Ansari al-Kufi - Al-Bara' b. `Azib b. al-Harith al-Awsi al-Ansari:<br />
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Traveling with the Messenger of Allah , we stopped at the pond of Khumm and the Prophet sent someone to call upon people to gather. When we came together he said: ‘Do I not have more right with you than your own selves?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your mothers?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your fathers?’ We replied: ‘Yes indeed, O Messenger of Allah!’ He kept asking ‘Do I not have’, and we kept answering ‘Yes indeed, O Messenger of Allah!’ He concluded: ‘To whomever I am his master, ‘Ali is his master. O' God, love those who love him, and be hostile to those who are hostile to him.’ 'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the master of every believer.’<br />
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All the narrators are reliable:<br />
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1. Al-San`ani, Abu Bakr `Abd al-Razzaq b. Hammam b. Nafi` al-Himyari (Humam): <br />
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Al-Dhahabi[2] writes about him:<br />
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Many scholars have considered him reliable. His traditions have been narrated in the Sahih books (Bukhari, Muslim and others) and he is unique for other than that as well. <br />
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Sunni authorities that have accepted hadiths from him are Abu Dawud, Bukhari, Darimi, Ibn Hanbal, Ibn Majah, Muslim, Nasa'I, and Tirmidhi.<br />
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2. Ma`mar (Mu`ammar) b. Rashid, Abu `Urwah al-Azdi al-Basri:<br />
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Ibn Hibban[3] writes: <br />
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He used to prostrate to Allah (swt) one thousand times everyday, as well as praise Him a similar number of times.<br />
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He considered him reliable, and has included his name in his book of reliable narrators.<br />
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Al-Dhahabi[4] has described him an “Imam” and “hujjah”. He also cites the fact that al-`Ijli, al-Nasa'i, and al-Sam`ani also considered him reliable. He states[5] clearly:<br />
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He was a righteous person.<br />
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3. `Ali b. Zayd b. Jud`an, Abu al-Hasan al-Taymi al-Basri:<br />
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Al-Dhahabi[6] has described him as an “Imam”. He has also stated:<br />
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Ibn Abi Shaybah has considered him reliable. Al-Tirmidhi has considered him reliable (saduq).<br />
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He is relied upon by Ahmad, Abu Dawud, Darimi, Ibn Majah, Muslim, Nasa'i and Tirmidhi.<br />
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4. `Adi b. Thabit, al-Khatmi al-Ansari al-Kufi:<br />
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Al-Dhahabi[7] has stated:<br />
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A truthful narrator.<br />
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Those who have relied upon him are Ahmad, Abu Dawud, Bukhari, Darimi, Ibn Majah, Malik, Muslim, Nasa'i, and Tirmidhi.<br />
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Imam Ahmad ibn Hanbal[8] too has recorded the same hadith from `Affan b. Muslim b. `Abd Allah, Abu `Uthman al-Saffar al-Basri al-Ansari - Hammad b. Salamah b. Dinar, Abu Salamah al-Khazaz al-Basri - `Ali b. Zayd b. Jud`an, Abu al-Hasan al-Taymi al-Basri - `Adi b. Thabit, al-Khatmi al-Ansari al-Kufi - Al-Bara' b. `Azib b. al-Harith al-Awsi al-Ansari.<br />
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All the narrators are reliable:<br />
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1. `Affan b. Muslim b. `Abd Allah, Abu `Uthman al-Saffar al-Basri al-Ansari:<br />
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Ibn Hajar al-Asqalani[9] writes:<br />
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Ibn `Adi said: He is so famous, trustworthy and reliable that nothing more can be said about him.<br />
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Ibn Hajar has quoted Ibn Ma`in, Ibn Sa`d, Ibn Kharrash and Ibn Qani` to show `Affan's reliability.<br />
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Al-Dhahabi[10] too adds his voice:<br />
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Al-`Ijli said: `Affan was reliable, trustworthy, a man of Sunnah (sahib al-Sunnah). Abu Hatim said: `Affan was reliable, perfect, and solid [in his field].<br />
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Those who have relied upon him include Abu Dawud, Bukhari, Darimi, Ibn Hanbal, Ibn Majah, Muslim, Nasa'I, and Tirmidhi .<br />
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2. Hammad b. Salamah b. Dinar, Abu Salamah al-Khazaz al-Basri:<br />
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Al-Dhahabi[11] writes:<br />
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He was skilled in Arabic, a jurist, eloquent, and a man of Sunnah (sahib sunnah).<br />
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He also writes:<br />
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Ibn Ma`in said: He is reliable. Ibn Mu`ammar said: He was counted amongst the 'abdal. Al-Qattan said: When I come across a man who belittles Hammad then I doubt his Islam. Wuhayb said: Hammad was our leader and from our most learned.<br />
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3 and 4. `Ali b. Zayd b. Jud`an, Abu al-Hasan al-Taymi al-Basri and `Adi b. Thabit, al-Khatmi al-Ansari al-Kufi: We have already dealt with them during the analyses of the first chain.<br />
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Of course, there are lots of other authentic chains for the above hadith, verbatim. However, these two are sufficient for our purpose. We learn the following crucial facts from it:<br />
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1. The Holy Prophet (pbuh) declared Imam Ali (as) the master of all believers till the Day of Resurrection. Whoever considers the Holy Prophet (pbuh) to be his master, then Imam Ali (as) too is his master. Whoever rejects this has certainly also rejected the mastership of the Holy Prophet (pbuh). Both are inseparable.<br />
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2. This makes Imam Ali (as) the master of Abubakr, Umar, Uthman, Mu’awiyah, Aisha, Imam Abu Hanifah, Imam Malik, Imam Ahmad ibn Hanbal, Imam Shafi’i, Ibn Taymiyyah and all other Sunni leaders. Whichever of them rejected his wilayah, by word or action, died a kafir.<br />
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3. Umar congratulated Imam Ali (as), a fact that shows clearly that it was an appointment. Many Sunnis argue that mawla in the above verse means “friend”. In that case, why did Umar congratulate him? Besides, was Imam Ali (as) not already a friend of the believers?<br />
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4. Also, whoever loves Imam Ali (as) is loved by Allah (swt). Whoever is hostile to him is hated by Allah (swt)[12].<br />
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But, that was not the only thing that happened there. Some other hadiths have provided more details here:<br />
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Imam Muslim records:<br />
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Zuhayr ibn Harb and Shuja` ibn Makhlad narrated to me from `Ulayyah that he said: Zuhayr said: narrated to us Isma`il ibn Ibrahim, from Abu Hayyan, from Yazid ibn Hayyan, who said: "I, Husayn ibn Sabrah and `Umar ibn Muslim went to see Zayd ibn Arqam. When we sat down with him, Husayn said to him, 'O Zayd, you have been greatly fortunate. You have seen the Messenger of Allah, upon whom be Allah's peace and benedictions, heard his speech, fought with him in battles and have prayed behind him. Indeed, O Zayd, you have been enormously fortunate. Narrate to us what you have heard from the Messenger of Allah , may Allah's peace and benedictions be upon him.'<br />
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"Zayd said: 'O brother, by God, I have become aged and old and I have forgotten some of what I used to remember from the Messenger of Allah , upon whom be Allah's peace and benedictions. So accept what I narrate to you and as to what I don't, trouble me not regarding it.' Then he said: 'One day the Messenger of Allah , upon whom be Allah's peace and benedictions, addressed us near a pond called Khumm between Makkah and Madinah. He praised God and extolled Him and preached and reminded (us). Then he said, "Lo, O people, I am only a human being and I am about to respond to the messenger of my Lord [i.e. the call of death]. I am leaving behind two precious things (thaqalayn) among you. The first of the two is the Book of Allah. In it is guidance and light. So get hold of the Book of Allah and adhere to it." Then he urged and motivated (us) regarding the Book of Allah . Then he said, "And my Ahl al¬-Bayt (family). I urge you to remember God regarding my Ahl al¬-Bayt. I urge you to remember God regarding my Ahl al¬Bayt. I urge you to remember God regarding my Ahl al¬Bayt"”[13]<br />
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While the above is sufficient, it is important to emphasize that Imam Muslim has not recorded the full tradition. Imam Hakim was very explicit about this. He recorded it in this manner:<br />
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Narrated to us Abu al¬Husayn Muhammad ibn Ahmad ibn Tamim al¬Hanzali in Baghdad, from Abu Qallabah `Abd al¬Malik ibn Muhammad al¬Raqqashi, from Yahya ibn Hammad; also narrated to me Abu Bakr Muhammad ibn Balawayh and Abu Bakr Ahmad ibn Ja`far al¬Bazzaz, both of them from `Abd Allah ibn Ahmad ibn Hanbal, from his father, from Yahya ibn Hammad; and also narrated to us Abu Nasr Ahmad ibn Suhayl, the faqih of Bukhara, from Salih ibn Muhammad, the hafiz of Baghdad, from Khalaf ibn Salim al¬Makhrami, from Yahya ibn Hammad; and Yahya ibn Hammad narrated from Abu `Uwwanah from Sulayman al¬'A`mash, from Habib ibn Abi Thabit, from Abu al¬Tufayl, from Zayd ibn Arqam, may God be pleased with him, who said: "The Messenger of Allah , may God's peace and benedictions be upon him and his progeny, while returning from his last hajj (hijjat al¬wada') came down at Ghadir Khumm and ordered (us) towards the big trees, and (the ground) underneath them was swept. <br />
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"Then he said, 'I am about to answer the call (of death). Verily, I have left behind two precious things amongst you, one of which is greater than the other. The Book of Allah , the Exalted, and my `itrah (kindred). So watch out how you treat these two after me, for verily they will not separate from each other until they come back to me by the side of the Pond.' <br />
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Then he said 'Verily, Allah , the Almighty and the Glorious, is my master (mawla) and I am the master of every believer (mu'min).' Then he took `Ali, may God be pleased with him, by the hand and said, 'This (`Ali) is the master of whomever I am his master. O God, love whoever loves him and be the enemy of his enemy.'"[14] <br />
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Imam Hakim comments: This hadith is sahih in accordance with the conditions of sihhah laid down by the Shaykhayn (al-Bukhari and Muslim), although they have not recorded it in its full length."[15]<br />
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There is one more version that gives even more information:<br />
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The first tradition (mentioned above) is supported by this one narrated by Salamah ibn Kuhayl, from Abu al¬Tufayl, which is also sahih according to the requirements of al¬Bukhari and Muslim. Narrated to us Abu Bakr ibn Ishaq and Da`laj ibn Ahmad al-Sijzi, both of them from Muhammad ibn Ayyub, from al¬'Azraq ibn `Ali, from Hassan ibn Ibrahim al¬Kirmani, from Muhammad ibn Salamah ibn Kuhayl, from his father, from Abu al-Tufayl, from Ibn Wathilah that he heard Zayd ibn Arqam, may God be pleased with him, say: "The Messenger of Allah , may Allah 's peace and benedictions be upon him and his progeny, came down at a place between Makkah and Madinah near the trees with five big shades and the people swept the ground under the trees. Then the Messenger of Allah , may God's peace and benediction be upon him and his progeny, began to perform the evening prayer. After the prayer he began to address the people. He praised God and extolled Him, preaching and reminding (us), and said what God wanted him to say. <br />
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Then he said, 'O people! Verily, I am leaving behind two matters (amrayn) among you¬ if you follow them (the two) you will never go astray. These two are: the Book of God and my Ahl al-¬Bayt, my `itrah.' Then he said thrice: 'Do you know that I have more right over the believers (Inni awla bi al¬mu'minin) than they over themselves?' The people said, 'Yes.' Then the Messenger of Allah, may Allah's peace and benedictions be upon him and his progeny said, 'Of whomever I am his master (mawla) `Ali also is his master.'"[16]<br />
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Albani[17] too has recorded that the Holy Prophet (pbuh) also explicitly used the word “successors” to refer to his Ahl al-Bayt at Ghadir Khumm:<br />
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Zaid bin Thabit said that the Holy Prophet (pbuh) said: “I am leaving among you two successors (khalifatayn) after me, the Qur’an and my itrah, Ahl al-Bayt. They will never separate from each other until they meet me at the Pool”.<br />
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Here is another one from him:<br />
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Zaid bin Thabit said the Prophet (s) said: “I am leaving among you two successors, the Book of Allah that is a rope connected to the heavens and the earth, and my itrah, Ahl al-Bayt. They will never separate until they meet me at the Pool”.[18]<br />
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Imam Tabarani too records in Al-Muj'am al-Kabir, Volume 5 page 154:<br />
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Zaid bin Thabit said that the Prophet (pbuh) said: “I am leaving among you two successors, the Book of Allah and Ahl al-Bayt. They will never separate until they meet me at the Pool”.[19]<br />
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Here is one powerful hadith:<br />
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And whosoever Allah and His Messenger are his Master, then certainly this one (Ali) is his master. I have left among you what, if you hold firmly, you will never go astray: the Book of Allah, one end is in His Hand while the other end is in your hands, and my Ahl al-Bayt[20].<br />
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Other hadiths are:<br />
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One:<br />
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<br />
Ahmad ibn Yahya al-Sufi - Hasan ibn Husayn al-Ansari - Mu'az ibn Muslim - al-Harwi - 'Atau ibn Saaib - Sa'eed ibn Jubayr - Ibn 'Abbas - The Holy Prophet (pbuh), while commenting upon Qur’an 13:7 (“You are only a warner, and for every people there is a guide”):<br />
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I am the warner, and for every people there is a guide. And you Ali are the guide. Those seeking guidance will attain it through you after me.<br />
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Tafsir al-Tabari, Vol. 13, p. 108: narrated through a sahih chain. <br />
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Besides, Imam Al-Hakim has recorded it in his al-Mustadrak and declared it sahih.<br />
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Al-Haythami too in his Majma al-Zawaid has said: All the narrators are thiqah.<br />
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Ibn Hajar al-Asqalan in his Fath al-Bari Sharh Sahih al-Bukhari says: it is hasan. They have related it through authentic chains. Ibn Arabi has related it, in his Mu’ajmam through two chains, Ibn Jarir al-Tabari, in his Tafsir (Vol. 3, 142) from two chains, al-Haskani in Shawahid Tanzil (Vol. 1, p. 381) through thirteen chains, Ibn Asakir in his Tarikh (Vol. 40, p.359) through four chains, Imam al-Hakim (Vol. 3) through one chain, and Ibn Hatim in his Tafsir (Surat al-Ra’d) through one chain.<br />
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Two:<br />
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O People, I am leaving that which if you hold firmly onto, you will never go astray after me. One of them is greater than the other. It is the Book of Allah (swt), a Rope from the heavens to the earth, and (then) my itrah, Ahl al-Bayt. The two will never separate until they meet me at the Pool. Take care how you treat both after me.<br />
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Albani has included it among his collection of the sahih narrations from Sunan Tirmidhi, called Sahih Sunan Tirmidhi No. 3788, Chapter on the Merits of the Ahl al-Bayt (as). <br />
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Three:<br />
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O People, I am leaving among you the Two weighty Things. One of them is greater than the other: The Book of Allah and my itrah, my Ahl al-Bayt. Take care how you treat them after me. The two will never separate until they return to me at the Pool. Allah is my Master, and I am the master of all believers. For whomsoever I am master, this (holding Ali’s hand) is also his master. O Allah, love whoever loves him, and hate whoever hates him.<br />
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Ibn Kathir, al-Bidayah wa al-Nihayah, Vol. 5, p. 209. Ibn Kathir comments: Our Shaykh al-Dhahabi said “this hadith is sahih”.<br />
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Four:<br />
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Am I not the master of all believers? (They said: You are) Then this (Ali) is the Wali (master) of whomsoever I am mawla (master). O Allah, love whoever loves him, and hate whoever hates him.<br />
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Albani declares it sahih in his Silsilah Ahadith Sahihah, 1750.<br />
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In his Silsilah Ahadith Sahihah, Vol. 3, p. 287, No. 1299, Albani writes:<br />
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Al-Mukhlis has narrated in Fawaid al-Muntaqaat (10/5/1) with a sahih chain from Umm Salamah, who said: I bear witness that the Merssenger of Allah (pbuh) used to say:<br />
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Whoever loves Ali, loves me; and whoever loves me, loves Allah (swt). Whoever hates Ali, hates me; and whoever hates me, hates Allah (swt).<br />
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Five:<br />
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Now, we have this irrefutable declaration:<br />
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Certainly, Ali is from me, and I am from him. He is the Wali of EVERY believer after me.<br />
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Albani declares it sahih in his Silsilah ahadith Sahihah, 2223. Imam Ibn Hibban recorded it in his book of Sahih traditions 'Sahih ibn Hibban' volume 15 page 374. Imam Tirmidhi recorded it in his book 'Sunan al-Tirmidhi' volume 5 page 296 and declared it as Hasan. Imam Ibn Uday said: “Nisai recorded it in his Sihah” (Mizan al-Etidal, v1 p410). Dhahabi who was also one of the students of Ibn Taymiyyah recorded it in his book 'Tarikh al-Islam' volume 11 page 71 and declared it as Sahih according to the condition of Muslim. Imam Ibn Hajar recorded it in his book 'al-Isaba' volume 4 page 468 and declared the chain of the tradition as strong. Hussain Salim Asad in his footnote on 'Musnad Abi Y'ala' volume 1 page 294 declared the narrators of this tradition as the narrators of Sahih. Al-Hakim recorded it in his book 'al-Mustadrak' volume 3, page 134 and declared it as Sahih. Imam Dhahabi in his book 'Talkhis al-Mustadrak' also declared it as Sahih. Albani again in his book 'Zilal al-Janah' volume 2 page 338 declared it as Sahih[21].<br />
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Albani however has these words for his master, Ibn Taymiyyah:<br />
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It is really strange that Shaykh al-Islam dared to deny this hadith and deemed it a lie in his book Minhaj al-Sunnah.<br />
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'Silsila Sahiha' volume 5, page 222<br />
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There is a support for this hadith in the following one:<br />
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On the day of Juhfa, the Messenger of Allah (pbuh) held the hand of Ali and delivered a khutbah, praising Allah, and then said:<br />
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O people, I am your Wali (master).<br />
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The people answered: You have spoken the truth.<br />
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Then he raised the hand of Ali and said:<br />
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This is my wali (successor), and the one to repay my debt. I am the friend of whoever befriends him, and the enemy of whoever is hostile to him.<br />
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Silsilah Ahadith al-Sahihah, Vol. 4, p. 631, No.1980<br />
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Albani comments:<br />
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Its narrators are thiqah, except that Musa ibn Ya’qub al-Zumi is poor in memory as al-Hafiz has said in al-Taqrib. But, if this hadith is combined with the one before it (Albani has cited a similar hadith before this), the two of them will elevate this hadith to the level of hasan, inshallah.<br />
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There is further witness in this hadith:<br />
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Ali is from me and I am from him and no one can act on my behalf save me or Ali.<br />
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Al-Tirmidhi, in his Sunan, Vol. 5, p. 300, No. 3803 has declared it sahih. In his Siyar Alam al-Nubala, Vol. 8, p. 212, al-Dhahabi declares it hasan, just as al-Albani has called it hasan in his Sahih al-Jami al-Saghir, Vol. 2, p. 753 and in his Sahih Sunan Ibn Majah, Vol. 1, p. 75. Al-Huwayni al-Athari in his Tahdhib Khasais al-Imam Ali, p. 67; the annotator of Suyar Alam al-Nubala, Vol. 8, p. 212; and Hamza Ahmad al-Zayn in his tahqiq of Musnad Ahmad, Vol. 13, pp. 395-396 have all declared it sahih.<br />
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Further support again is in this hadith:<br />
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Ali will fight for the interpretation of the Qur’an just as I fought for its revelation.<br />
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Silsilah Ahadith Sahihah, Vol. 5, p. 639, No. 2487<br />
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Albani says:<br />
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The hadith is sahih. There is no doubt about that!<br />
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Six:<br />
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This one confirms Imam Ali (as) as the only source of correct Sunnah after the Holy Prophet (pbuh):<br />
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I am the City of Knowledge and Ali is its Gate.<br />
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Al-Hakim recorded it in his book al-Mustadrak, volume 3, page 126 and declared it as Sahih. Imam Yahya ibn Mu’in declared it as Sahih (Tahdib al-Kamal, v18 p72 Translation 3421). Imam Ibn Jarir al-Tabari in his book 'Tahdib al-Athaar' page 104 declared it as Sahih. Imam Ibn Hajar Asqalani declared it as Hasan (al-Fawaid al-Majmoa, Volume 1, p348 by Shawkani). Suyuti said: ‘Hasan’ (Tarikh al-khulafa, v1 p69). Al-Shawkani in his book 'al-Fawaid al-Majmoa' volume 1 page 348 declared it as ‘Hasan le Gharyu’. Al-Sakhawi in his book 'al-Maqasid al-Hasana' page 123 declared it as ‘Hasan’. Abdullah al-Ghemari in his book 'Rad Itibar al-Jami al-Saghir' page 15 declared it as Sahih. Ahmad bin al-Sidiq in his book 'Fath al-Malik' page 10 declared it as Sahih. Allamah Hassan al-Saqaf in the footnote of his book 'Tanaqudat Albani' volume 3 page 82 declared it as Sahih. Al-Zarkashi in his book 'al-Leale al-Manthura' page 163 declared it as Hasan. Muhammad ibn Tulun al-Hanafi (d. 953 H) in his book 'al-Shazara' page 130 declared it as Hasan. Imam Al-Zarqani in his book 'Mukhtasar al-Maqaed' page 170 declared it as Hasan. While Mullah Muttaqi Hindi wrote: <br />
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‘I answered (that the hadith is Hasan) for years until I noticed that Ibn Jarir declared this hadith Sahih in his book Tahdib al-Athaar beside the declaration of being Sahih by al-Hakim of this tradition that is narrated by ibn Abbas. I then performed isthikhara and became convinced that the Hadeeth 'I am the City of knowledge and 'Ali is its Gate' is Sahih not Hasan. Allah knows best.’ <br />
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Kanz al Ummal, Volume 13 page 148 Tradition 36464<br />
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Allamah Muhammad bin Yusuf al-Salehi al-Shami (d. 942 H) declared it Hasan (Subul al-Huda wa al-Rashad, Volume 1, p501). Imam Samarqandi declared it Sahih (Fath al-Malik by Hafiz Ibn Sidiq, p60). Hanafi Imam Mullah Ali Qari in his famed work Mirqat Sharh Mishkat, Volume 5 page 571 records that according to Imam Darqutni this hadith is Thaabit (proven). Sunni Imam Salahuddin Khalil al-Alaai (d. 761 H) declared this Hadith as Hasan (Kashf al-Khafa by Ajloni, v1 p203) and while regarding all those who have criticized this Hadith, he stated:<br />
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‘Neither Abu al-Faraj nor others provided any tangible argument for the hadith except the claim of being fabricated and they reject it because of its content’ [22]<br />
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al-Laale al-Masnoa by Suyuti, Volume 1 page 306<br />
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This hadith has strong support in this statement of the Holy Prophet (pbuh) to his beloved daughter, Fatimah al-Zahra (as):<br />
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Are you not pleased that I have married you to the first (male) of my Ummah to accept Islam, the most knowledgeable among them, and the most clement?<br />
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Majma al-Zawaid, Vol. 9, p. 114, chapter on the knowledge of Imam Ali (as).<br />
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Al-Haythami comments:<br />
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Ahmad and Tabarani have narrated it through thiqah narrators.<br />
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Ibn Kathir also states in his al-Bidayah wa Nihayah, Vol. 7, p. 359:<br />
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It has been firmly established that Umar used to say: “The best judge among us , and the best reciter of the Qur’an, is Ali”. He also used to say: “I seek refuge of Allah from a complex question that Abul Hasan (Ali) will not be around to help me solve!”.<br />
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The hadith master, Ibn Abd al-Barr, in his al-Isti’ab, Vol. 3, p. 1103, tarjamah of Imam Ali (as), reports from Yahya ibn Ma’een, from Abdul-Malik ibn Saliman who asked Ata: Is there any among the Sahabah who was more knowledgeable than Ali? He answered: None. I swear by Allah, I know none!<br />
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Another prominent Sunni hadith master, Shaykh Hasan al-Saqqaf, states:<br />
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It is authentically narrated from the Holy Prophet (pbuh) that he said: “I am the City of Knowledge and Ali is its Gate”. Al-Hafiz Ibn Ma’een declared the hadith sahih as recorded in Tarikh Baghdad, Vol. 11, p. 49; just as al-Imam al-Hafiz Ibn Jarir al-Tabari as in Tahdheeb al-Athar (musnad of our master Ali), p. 104, Hadith 8; and al-Hafiz al-Alai in al-Naqd al-Sahih; and al-Hafiz Ibn Hajar; and al-Hafiz al-Suyuti as in al-Lali al-Lmasnoo’at, Vol. 1, p. 334; and al-Hafiz al-Sakhawi as in al-Maqasid al-Hasanah.<br />
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Tanaqadat al-Albani, Vol. 3, p. 82<br />
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He wrote that to refute al-Albani’s dishonest weakening of the hadith. Another prominent Sunni hadith master, Allamah Ahmad ibn al-Siddiq al-Maghribi (a Professor in Hadith) has devoted an entire book called Fath al-Mulk al-Ali bi Sahat Hadith Bab Madinat al-Ilm Ali to refute Ibn Taymiyyah, al-Albani and others who have weakened the hadith and to prove its absolute authenticity!<br />
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There is also a further witness to the hadith in this testimony of Imam al-Hasan (as). Imam Ahmad ibn Hanbal in his Fadail al-Sahabah, Vol. 1, p. 674, No. 922, narrates:<br />
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Amr ibn Jubshi narrates:<br />
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Al-Hasan ibn Ali delivered a sermon to us on the death of Ali, saying: Yesterday, you were separated from a man who none from the past ever surpassed in knowledge, and whom none will ever equal in knowledge.<br />
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Its annotator states:<br />
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Its chain is sahih.<br />
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It is strange that Albani himself has rejected the City of Knowledge hadith, knowing fully well that it has so many witnesses! Yet, he even declared sahih a chainless hadith simply because it has a single witness! He cites the hadith:<br />
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Hold onto my Sunnah and the sunnah of the rightly guided successors<br />
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He then states:<br />
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And this hadith (i.e. ... and the sunnah of the rightly guided successors) is a strengthening witness to the Muwatta hadith with the wording "I have left among you two matters that if you hold onto them both you will never go astray: the Book of Allah and the Sunnah of His Messenger". Many of our contemporary brethren have concealed this fact from the blackened pages of their books in their efforts to weaken the hadith of Muwatta.<br />
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Silsilah Ahadith Sahihah, Vol. 4, p. 360<br />
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Yet, Albani himself knows that the Muwatta hadith has no chain of narration!<br />
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If Salafis can upgrade a hadith in that manner, what stops them from accepting this one???? Besides, even the witness he has cited is not enough, since it, on its own is not authentic in its matn. Also, it supports only the Sunnah aspect of the chainless hadith!<br />
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Seven:<br />
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Another is:<br />
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Abu Dharr narrates that Holy Prophet (s) said 'Beware! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it is SAVED, and whoever turned away from it is perished'.<br />
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Al-Hakim recorded the tradition in his book 'al-Mustadrak' volume 2 page 343 and declared it as Sahih according to the condition of Muslim. Imam Jalaluddin Suyuti in his book 'Al-Jame al-Saghir' volume 2 page 533 declared it as Hasan. Imam Al-Sakhawi in his book 'Al-Baldanyat' page 186 declared it as Hasan. Moreover, the great Hanafi Imam Mullah Ali Qari in Mirqat Sharh Mishkat, Volume 18 page 48 explicitly writes:<br />
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This Hadith is Sahih, there is no room to refute it.<br />
<br />
Mirqat Sharh Mishkat, Volume 18 page 48<br />
<br />
(You can read it here http://islamport.com/d/1/srh/1/55/2471.html)[23]<br />
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Ibn Hajar al-Makki, in his Sawaiq al-Muhriqah (p. 352), has said:<br />
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It has been narrated through lots of chains, each one of them strengthening the other.<br />
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Al-Sakhawi too in his al-Istijlab (Vol. 2, p. 484) says:<br />
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Each one of its chains strengthens the other.[24]<br />
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It also has a witness in this hadith, all of whose narrators are sahih:<br />
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Mu’awiyah ibn Hisham – Ammar ibn al-A’mash – al-Minhal – Abdullah ibn al-Harith – Ali (as)<br />
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Our example in this Ummah is like the Ark of Nuh.<br />
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Eight:<br />
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‘Don’t you (Ali) like to be to me as what Aaron was to Moses except there is no prophet after me and I shall not leave without you being my successor’.<br />
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Al-Hakim declared it (verbatim) as Sahih in his book al-Mustadrak, Volume 3 page 133 while Dhahabi in his book al-Talkhis agreed with al-Hakim and declared it as Sahih. Imam Al-Haythami declared it as Sahih in his book Majma al-Zawaed, Volume 9 page 120. Shaykh Ahmad Shakir in his footnote on Musnad Ahmad declared it as Sahih. Albani in his book Dilal al-Janah, Volume 2 page 337 declared it as Hasan.[25]<br />
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<br />
The Holy Prophet (pbuh) clearly declared Imam Ali (as) his brother and successor in the above hadith. In another hadith, he said:<br />
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You (Ali) are my brother in this world and the next.<br />
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Imam Tirmidhi has recorded it in his Sunan (Vol. 3, p. 500) and declared it hasan. Ibn Hajar al-Asqalani has also confirmed its authenticity in his al-Isabah (Vol. 2, p. 507). We must add quickly that Ibn Taymiyyah and his supporters reject it, although without any sound basis!<br />
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To better understand what kind of “brother” Imam Ali (as) was to the Holy Prophet (pbuh), we need to read this:<br />
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"I myself, and Ali were one light in the Hand of Allah fourteen thousand years (14,000) before He created Adam. When Allah created Adam He divided that Light into two parts, one part is me and one part Ali." In another narration: "He created me and Ali from the same light".<br />
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This is the verbatim quotation of the tradition as recorded by Imam Ahmad ibn Hanbal in his Fadail, volume 2, p 663, Tradition #1130, from Abdur-Razzak, from Mu'amar, from al-Zuhri, from Khalid ibn Mu'dan, from Zadan, from Salman al-Farsi. Sibt ibn Jawsi writes:<br />
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If it is said: "This hadith has been declared weak", the answer is that the hadith that has been weakened is NOT this one. It has a different text, and chain. There is also another one with a slightly different text and an entirely different chain. … As for the above hadith, all its narrators are thiqah. <br />
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Tadhkirat al-Khawwas by Sibt Ibn Jawsi, p. 50-51<br />
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Obviously, the brotherhood in all this is NOT the general one (i.e. of Islam) mentioned in this verse:<br />
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The believers are but brothers.<br />
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Qur’an 49:10<br />
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Every true believer is a brother to the Holy Prophet (pbuh). However, this type of brotherhood, as we can see, is different. This is why he specifically mentioned it. And that proves that Imam Ali (as) is the closest creature ever, in rank and love, to the Holy Prophet (pbuh).<br />
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Nine:<br />
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The stars are the security for the people of the heaven, while my Ahl al-Bayt are the security of my Ummah.<br />
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Imam al-Hakim has declared it sahih in his al-Mustadrak (Vol. 2, p. 488, and Vol. 3, p. 149). Ibn Hajar al-Makki too has declared it sahih in his Sawaiq al-Muhriqah (p. 351). Imam al-Suyuti has declared it hasan in his Jami’ al-Saghir, while al-Munawi in his Fayd al-Qadir (a commentary of Jami’ al-Saghir), Vol. 6, p. 386 states that it has been narrated through several chains.<br />
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So, to be safe from eternal perdition, the Ummah must love the Ahl al-Bayt (as) and follow their teachings.<br />
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Ten:<br />
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<br />
<br />
"The stars protect the inhabitants of earth against drowning, and my Ahl al¬Bayt protect my nation against dissension. If a tribe among the Arabs differs from them, they will all then differ and become the party of Satan." <br />
<br />
al-Hakim on page 149, Vol. 3, of Al-Mustadrak from Ibn `Abbas. <br />
<br />
<br />
<br />
Al-Hakim adds: "This is an authentic hadith though they (both Shaykhs, i.e. Bukhari and Muslim) did not include it (in their own books)."<br />
<br />
<br />
<br />
This establishes the cause of the division in the Ummah.<br />
<br />
<br />
<br />
Eleven:<br />
<br />
<br />
<br />
The Holy Prophet (pbuh) told Ali (as), Fatima (as) and their two sons:<br />
<br />
<br />
<br />
I am at war with whosoever is at war with you. And I am at peace with whosoever is at peace with you.<br />
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<br />
<br />
Ibn Hibban has recorded it in his Sahih, Vol. 15, p. 434.<br />
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<br />
<br />
<br />
<br />
<br />
THE POEM OF HASSAN IBN THABIT<br />
<br />
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<br />
This poem pin-pointedly establishes the purport of the whole incident:<br />
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<br />
Muhammad b. Ahmad b. `Ali b. Mukhallad (d. about 357 A.H) narrated to us, he said that Muhammad b. `Uthman b. Abi Shaybah narrated to us, he said: Yahya al-Himmani narrated to me, he said; Qays b. al-Rabi` narrated to me from Abi Harun al-`Abdi from Abi Sa`id al-Khudri, may Allah be pleased with him: <br />
<br />
The Prophet, blessings and salutations of Allah on him, summoned people to `Ali in Ghadir Khumm. He gave instructions about the thorns under the tree and they were swept up. That was a Thursday. He called `Ali and took him by his upper arms and raised them up until the people saw the whiteness of the armpits of the Messenger of Allah. They did not disperse until this verse was revealed: ‘Today I have perfected for you your religion...’ (5:3). <br />
<br />
The Messenger of Allah, blessings and salutations of Allah on him, said: "Allah is most Great at the perfection of religion and the completion of blessings, and the Lord’s acceptance of my mission and the mastership (wilaya) of `Ali, peace be upon him, after me." <br />
<br />
Then he said: "Of whomsoever I am master, `Ali is his master. O Allah, befriend one who befriends him and be at enmity with one who is hostile to him; help the one who helps him and forsake the one who forsakes him." <br />
<br />
Hassan said: "Permit me, O Messenger of Allah, to recite some verses on `Ali for you to hear." He said: Recite, with the blessing of Allah." <br />
<br />
So Hassan rose and said: "O elders of Quraysh, I follow it with my profession of the testimony of the Messenger of Allah concerning the mastership (wilaya) that is decreed." Then he recited: <br />
<br />
"On the day of al-Ghadir their Prophet calls to them at Khumm, so listen to the Messenger calling; <br />
<br />
He says: Who is your master and your guardian? They said, without displaying blindness there: <br />
<br />
Your God is our Master and you are our guardian, and you will not find among us anyone disobedient concerning the Wilaya. <br />
<br />
He said to him: Rise, O `Ali, for I approve of you as Imam and guide after me; <br />
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Of whomsoever I am master (mawla), then this is his guardian; <br />
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Be to him followers of truth, adhering; <br />
<br />
Thereupon he called out: O Allah befriend his friend and to him who opposes `Ali, be at enmity."[26]<br />
<br />
This is another version, narrated through another chain:<br />
<br />
<br />
<br />
Al-Hafiz Abu al-Fath Muhammad b. `Ali al-Natanzi related in "al-Khasa'is al-`Alawiyyah" from al-Hasan b. Ahmad al-Muhri [al-Muqri] from Ahmad b. `Abdallah b. Ahmad who said: Muhammad b. Ahmad b. `Ali narrated to us, he said: Muhammad b. `Uthman b. Abi Shaybah narrated to us, he said: Yahya al-Himmani narrated to us, he said: Qays b. al-Rabi` narrated to us from Abi Harun al-`Abdi from Abi Sa`id al-Khudri who said: <br />
<br />
The Messenger of Allah, blessings and salutations of Allah on him, summoned the people to `Ali, may Allah be pleased with him, in Ghadir Khumm. He gave instructions about the thorns under the tree and they were swept up. That was a Thursday. He called `Ali and took him by his upper arms and raised them up until the people saw the whiteness of the armpits of the Messenger of Allah. They did not disperse until this verse was revealed: ‘Today I have perfected for you your religion...’ (5:3). <br />
<br />
The Messenger of Allah, blessings and salutations of Allah on him, said: "Allah is most Great at the perfection of religion and the completion of blessings, and the Lord’s acceptance of my mission and the mastership (wilaya) of `Ali, peace be upon him, after me." <br />
<br />
Then he said: "Of whomsoever I am master (mawla), `Ali is his master. O Allah, befriend one who befriends him and be at enmity with one who is hostile to him; help the one who helps him and forsake the one who forsakes him." <br />
<br />
Hassan said: "Permit me, O Messenger of Allah, to recite some verses on `Ali for you to hear." He said: "Recite, with the blessing of Allah." <br />
<br />
So Hassan rose and said: "O elders of Quraysh, listen to my profession of the testimony of the Messenger of Allah, blessings and salutations of Allah on him, concerning the confirmed Wilaya: <br />
<br />
On the day of al-Ghadir their Prophet calls to them at Khumm, so listen to the Messenger calling; <br />
<br />
He says: Who is your master and your guardian? They said, without displaying blindness there: <br />
<br />
Your God is our Master and you are our guardian, and you will not find among us anyone disobedient concerning the Wilaya. <br />
<br />
He said to him: Rise, O `Ali, for I approve of you as Imam and guide after me." <br />
<br />
This hadith has many chains of transmission leading up to Abu Sa`id al-Khudri.[27]<br />
<br />
A tradition narrated through many chains is hujja (accepted proof) even if all the chains are weak. Ibn Uthaymin, the current Imam of Salafis, records in Sharh al-Manduma al-Bayqunya, page 26; <br />
<br />
<br />
<br />
Hasan li Ghayrih: are the weak (traditions) if they carry multiple chains, that support each other, then they are deemed "hasan li ghayrih". Why? Because if we look at each chain separately, it will not reach to 'the level of being 'hasan' but by gathering all the chains with each other, they become 'hasan'.<br />
<br />
We read in Muqadima fi Usool al-Hadith by Abdul Haq al-Dehlawi, page 59:<br />
<br />
Hasan li Ghayrih: Is the weak (tradition) with multiple chains and if weak reports support each other, it will be called "hasan li ghayrih". <br />
<br />
Such hadiths are hasan, and thus acceptable, although none their chains is sahih.<br />
<br />
And here is another one:<br />
<br />
40. (With the previous chain of transmission from al-Khawarizmi who said): The chief of the memorisers (of hadith), Abu Mansur Shahrdar b. Shayrawiyah b. Shahrdar al-Daylami reported to us, he said: Al-Hasan b. Ahmad b. al-Hasan al-Haddad al-Muqri` al-Hafiz reported to us, he said: Ahmad b. `Abdallah b. Ahmad narrated to us, he said: Muhammad b. Ahmad b. `Ali narrated to us, he said: Muhammad b. `Uthman b. Abi Shaybah narrated to us, he said: Yahya al-Himmani informed us, Qays b. al-Rabi` informed us: From Abi Harun al-`Abdi from Abi Sa`id al-Khudri that the Messenger of Allah, blessings of Allah on him and his family, summoned the people to `Ali, peace be on him, in Ghadir Khumm. He gave instructions about the thorns under the tree and they were swept up. That was a Thursday. He called `Ali and took him by his upper arms and raised them up until the people saw the whiteness of the armpits of the Messenger of Allah. They did not disperse until this verse was revealed: ‘Today I have perfected for you your religion, and I have completed My blessing upon you, and I have approved Islam for your religion’ (5:3). <br />
<br />
The Messenger of Allah, blessings of Allah on him and his family, said: “Allah is most Great at the perfection of religion and the completion of blessings, and the Lord’s acceptance of my mission and the Wilaya of `Ali after me.” Then he said: “Of whomsoever I am master (mawla), `Ali is his master. O Allah, befriend one who befriends him and be at enmity with one who is hostile to him; help the one who helps him and forsake the one who forsakes him.” <br />
<br />
Hassan said: “Will you permit me, O Messenger of Allah, to recite some verses on `Ali, peace be upon him, for you to hear.” He said: “Recite, with the blessing of Allah.” <br />
<br />
So Hassan rose and said: “O elders of Quraysh, listen to my profession of the testimony of the Messenger of Allah, blessings of Allah on him and his family, concerning the confirmed Wilaya: <br />
<br />
On the day of al-Ghadir their Prophet calls to them at Khumm, so listen to the Messenger calling; <br />
<br />
He says: ‘Who is your master and your guardian’? They said, without displaying blindness there…"[28]<br />
<br />
Al-Hafiz Abu Nu’aym al-Isfahani has recorded it in his Man Nazala Min al-Qur’an Fi Ali, Vol. 1, p. 232. Al-Hafiz Abu Sa’eed al-Sijistani has recorded it in his Kitab al-Wilayah, Vol. 1, p. 233. And Imam Sibt ibn Jawsi al-Hanafi[29] has recorded it in his Tadhkirat al-Khawass, p. 20. Numerous other prominent Sunni ulema have recorded it, accepting its authenticity and relying upon it in its various versions. All the versions state the same message. The Holy Prophet’s (pbuh) silent approval of its wording confirms that it conveys the correct meaning of the Ghadir declaration.<br />
<br />
OVERALL SUMMARY<br />
<br />
<br />
<br />
The following can be arrived at from the hadiths:<br />
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<br />
1. Whosoever claims to be the master of Imam Ali (as) or imposes himself over him, or supports anyone that does so, has actually rejected the mastership of the Holy Prophet (pbuh), and is thus a kafir[30].<br />
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2. Anyone that is not from the itrah (kindred) of the Holy Prophet (pbuh) is not from his Ahl al-Bayt (as).<br />
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3. Anyone that is not from his Ahl al-Bayt (as) is not his true successor.<br />
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4. It is compulsory for all believers to make the Ahl al-Bayt (as) their masters. This obligation applies also to Abubakr, Umar and Uthman.<br />
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5. The Ahl al-Bayt (as) are the only infallible interpreters of the Qur’an. As long as the Qur’an exists, one of them is alive. Also, they will never contradict the Qur’an in any sense or to any degree. They will never in any manner separate from the Qur’an. This proves their infallibility.<br />
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6. The Ahl al-Bayt (as) are to be put on the same level as the Qur’an whenever it comes to Islamic matters. Since it is compulsory to always refer to the Qur’an and accept its judgments absolutely, the same merit applies equally to the Ahl al-Bayt (as). Note that Abubakr, Umar and Uthman were NOT weighty things, of equal importance to the Qur’an, in Islam.<br />
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<br />
MERIT OF THE DAY OF GHADIR<br />
<br />
Abdullah ibn Ali ibn Muhammad ibn Bashran – Ali ibn Umar the Hafiz – Damrah ibn Rubay’at al-Qurshi – Ibn Shawzib – Matr Waraaq – Shahr ibn Hawshib – Abu Hurayrah, who said:<br />
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Anyone who fasted on 18 Dhul-hijjah will receive a reward equal to 60 months of fasting. This was the day of Ghadir Khum when the Prophet (pbuh), holding ‘Ali bin Abi Talib’s hand, said: Am I not the master of the believers? They said: why not, O Messenger of Allah! He said: One who has me as his master has ‘Ali as his master. At this ‘Umar bin al-Khattab said: Congratulations! O Ibn Abi Talib! You are my master and (the master of) every Muslim. (On this occasion) Allah revealed this verse: Today, I have perfected your religion for you.”<br />
<br />
Tarikh Baghdad, Vol. 8, p. 284<br />
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<br />
<br />
Al-Haskani, in Vol 1, pp. 200, 203, 213, Vol. 2, p. 200 of his Shawahid Tanzil has narrated the hadith from three different chains. Ibn Asakir, in his Tarikh Madinat Damashq, Vol. 42, p. 232 has narrated it from five different chains! These different chains strengthen one another, thus giving the hadith at least a hasan grading. It proves that the Day of Ghadir is the most blessed day in Islam! Obviously, Nawasib do not like this. But, what are you gonna do, rather than yap at Abu Hurayrah!<br />
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Imam al-Hakim, in his Mustadrak, Vol. 3, p. 127 records:<br />
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O Ali, you are a leader in this world and in the next. Your friend is my friend and the friend of Allah. And your enemy is my enemy and the enemy of Allah. Woe unto him who hates you after me.<br />
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Al-Hakim says:<br />
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It is sahih on the conditions of the two Shaykhs.<br />
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Salafi Imam, Nasiruddin al-Albani, in his Sahih Sunan Ibn Majah, No.113, records:<br />
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The Holy Prophet ordered a congregational prayer. Then, he held the hand of Ali and said: Am I not more entitled (awla) to the lives of the believers than they themselves? They answered: Yes, you are. He asked again: Am I not more entitled to the life of every single believer than he himself? They said: Yes, you are. Then he said: Then, this (Ali) is the Wali of whosoever I am master. O Allah, love him who loves him. Hate him who hates him.<br />
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Albani says: Sahih. <br />
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The same Albani in his commentary of al-Sunnat by Ibn Abu Asim, p. 552 writes:<br />
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The hadith: “Whosoever I am his master, Ali is his master. O Allah! Love him who loves him, and hate him who hates him” is extremely sahih.<br />
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This is what happened that day, that made it so important. Let us attempt further to create certainty in the minds of our opponents, with regard to the authenticity of what happened.<br />
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For the benefit of Salafis who still deny the authenticity of Hadith Thaqalayn, this seems to be the final moment for you. I am going to provide scans from the fourth majlid of Silsilah Ahadith Sahihah by Sheikh Nasiruddin al-Albani al-Salafi:<br />
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The Holy Prophet (pbuh) said:<br />
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O People, I have left among you that which if you hold firmly you will never go astray: the Book of Allah and my nearest kindred, my Ahl al-Bayt.<br />
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Silsilah Ahadith Sahihah, Hadith 1761<br />
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Albani says: The hadith is sahih.<br />
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Albani supports it with this one:<br />
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Ali ibn Rubay'at said: <br />
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I met Zayd ibn al-Arqam when he was entering upon Mukhtar or leaving him and asked: Is it true that the Holy Prophet (pbuh) said: I leave among you the Two Weighty Things: the Book of Allah and my nearest kindred? He answered: Yes.<br />
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Albani said: The chain is sahih. Its narrators are narrators of sahih (p. 356).<br />
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AN EYE-OPENER<br />
<br />
Ibn Abu Asim, in his book al-Sunnat, pages 519-520, through a chain leading to the Holy Prophet (pbuh) through Ibn Abbas(ra), that the Holy Prophet (pbuh) said to Imam Ali (as):<br />
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"( O Ali) Your position to me is like the position of Harunn to Musa, except that you are not a prophet. It is not fitting for me to leave (this world) unless with you as my khalifah upon every believer after me"<br />
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Albani, in his commentary of the hadith, writes:<br />
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The chain is hasan, and all its narrators are thiqat.<br />
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He also cites the fact that both al-Hakim and al-Dhahabi declared it sahih!!<br />
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REFUTING SOME SPURIOUS ARGUMENTS Uncomfortable with the truth of Hadith Thaqalayn and Hadith al-Ghadir, and all the supporting hadiths that we have cited, some Sunni scholars have sought to downplay their significance by weaking them! This would be a major shock to anyone familiar with the facts. The summary of their arguments is:<br />
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The fact that the Holy Prophet (pbuh) did not deliver either hadith at Arafat, where everybody was present, shows that he never meant Imamah with them. Instead, he simply wanted the people of Madinah to imbibe love of his near kindred in their heart! Hadith Thaqalayn is not mutawatir, and therefore cannot cancel out the other hadiths that Sunnis use to contradict it, all of which are ahad. <br />
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The truth of the matter is that the Holy Prophet (pbuh) actually delivered the message at Arafat! He merely repeated it at Ghadir Khumm. Imam ¬Tirmidhi in his Sunan (Vol. 5, p. 662, no. 3786) records the following tradition:<br />
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Jabir ibn `Abd Allah said: "I saw the Messenger of Allah - upon whom be God's peace and benedictions - in the course of his hajj pilgrimage on the day of `Arafah. The Prophet (S) was seated on his camel, al¬Qaswa', and was delivering a sermon. I heard him say: 'O people, I am leaving among you that which if you hold on to you shall never go astray: the Book of Allah and my kindred, my household."<br />
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Imam ¬Tirmidhi states that the same tradition has been narrated by Abu Dharr, Abu Sa`id, Zayd ibn Arqam and Hudhayfah ibn Usayd. FIVE Companions have narrated it, and there is thus absolutely NO doubt about its authenticity. Anyway, Al-Albani has recorded this hadith verbatim in his Silsilah Ahadith al-Sahihah, Vol. 4, p. 355, No. 1761 and declared it sahih.<br />
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Among others who have recorded this tradition are: <br />
<br />
al¬Hafiz Ibn Abi Shaybah, as in Kanz al¬`ummal (1st ed.), i, 48; al¬`Uqayli in al¬Du`afa' al¬Kabir, ii, 250; al¬Hakim al¬Tirmidhi, Nawadir al-'usul, 68, 50th asl; al¬Tabarani, al¬Mu`jam al¬kabir, iii, 63, no. 2679; al¬Khatib, al¬Muttafiq wa al¬muftariq, cf. Kanz al¬`ummal, i, 48 and Majma' al¬zawa'id, v, 195; ix, 163, x, 363, 268; al¬Baghawi, al-Masabih, ii, 206; Ibn al¬'Athir, Jami` al¬'usul, i, 277, no. 65; al-Rafi`i, al¬Tadwin, ii, 264 (in the biographical account of Ahmad ibn Mihran al¬Qattan; this hadith has been deleted in the Indian print, but is present in the manuscripts of the book ! ); al¬Mizzi, Tahdhib al¬kamal, x, 51, and Tuhfat al¬'ashraf, ii, 278, no. 2615; al-Qadi al¬Baydawi, Tuhfat al¬'ashraf; al¬Khwarazmi, Maqtal al¬Husayn (A), i, 144; al¬Khatib al¬Tabrizi, Mishkat al¬masabih, iii, 258; Ibn Kathir, Tafsir (Bulaq edition, on the margin of Fath al¬bayan), ix, 115; al-Zarandi, Nazm al¬durar al¬simtayn, 232; al¬Maqrizi, Ma`rifat ma yajib li Al al¬Bayt al¬Nabawi, 38. Even after Ghadir Khumm, the Holy Prophet (pbuh) still repeated the message. Ibn `Atiyyah in the introduction of his tafsir, al¬Muharrar al¬wajiz, i, 34 records the following narration:<br />
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It is narrated that he (i.e. the Prophet) - upon whom be peace - said in the last sermon that he delivered during his illness: "O people, I leave behind two precious things (thaqalayn) amongst you...: the Book of God - which is a rope between Him and you, whose one end is in His hand and whose other end is in your hands ¬ so act according to its muhkamat and believe in its mutashabihat; consider as lawful that which it regards as lawful and consider as forbidden that which it regards as unlawful - and my `Itrah and my Ahl al¬Bayt, who are the second thaql. So don't outstrip them (fa la tasbiquhum ), for then you shall perish." <br />
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Unfortunately in the printed versions of it fa la tasbiquhum has been altered as fa la tasbi`uhum (a meaningless expression). This tradition has also been narrated by: <br />
<br />
Abu Hayyan in his tafsir, al¬Bahr al¬muhit, i, 12 (with identical wording, except that in a published version of it there is fa la tasubbuhum, i.e. so don't curse them, instead of fa la tasbiquhum); Ibn Hajar, al¬Sawa`iq al¬muhriqah, 75, 136; Yahya ibn al¬Hasan, Akhbar al¬Madinah with his isnad from Jabir, as cited in Yanabi` al¬mawaddah, 40. The hadith has a witness in the other one, and is thus authentic. Lastly, on his deathbed, the Holy Prophet (pbuh) again repeated it. Ibn Abi Shaybah, as cited by Al¬`Isami in Simt al¬nujum al¬'awali, ii, 502, no. 136, has narrated the following tradition:<br />
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The Messenger of Allah (S) said during his last illness: "Soon I am going to pass away and I have extended to you my plea of excuse. Lo, verily I leave behind amongst you two precious things: the Book of Allah , the Almighty and the Glorious, and my kindred (`Itrah)." Then he took `Ali's hand and raised it, saying, "This `Ali is with the Qur'an and the Qur'an is with `Ali. The two will not separate until they return to me by the Pond. Then I will ask the two as to how they were treated after me." <br />
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Among the narrators of this tradition are: <br />
<br />
al¬Bazzaz, Musnad, as mentioned in Kashf al¬'astar, iii, 221, no. 2612; Muhammad ibn Ja`far al¬Razzaz, from Umm Salamah (where she is explicit that the Prophet made this pronouncement in his chamber which was filled by the Companions), as cited in Wasilat al¬ma'al; Al¬'Azhari, Tahdhib al¬lughah, ix, 78; al¬Khatib al¬Khwarazmi, Maqtal al¬Husayn (A), i, 164, from Ibn `Abbas; Ibn Hajar, al¬Sawa`iq al¬muhriqah, 89, from Umm Salamah. As for the other claim (that it is not mutawatir), let us cite this crucial verdicts. Imam al-Tirmidhi has recorded this hadith again:<br />
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The Messenger of Allah (pbuh) said: "I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise)."<br />
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Sunan al-Tirmidhi, Vol 5, pp 662-663,328<br />
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Imam Tirmidhi states that this version of the hadith has been narrated by more than thirty Companions.<br />
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Ibn Hajar al-Haythami also states: <br />
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Hadith Thaqalayn has been handed down through a large number of sources and more than twenty of the Companions have related it.<br />
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al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p230<br />
<br />
A mutawatir hadith is one narrated by at least 10 Companions. So, it basically cancels out all the hadiths that contradict it! <br />
<br />
Al-Samhudi in Jawahir al-Iqdayn, p. 234, writes:<br />
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And it (Hadith Thaqalayn) has been narrated by more than 20 Companions, may Allah be pleased with them.<br />
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Those who claim that the hadith is merely talking about loving the Ahl al-Bayt (as) are saying complete nonsense. Anyone who reads the hadith with an open mind will clearly see that this talk is nonsense. Besides, since the Holy Prophet (pbuh) has used the same verb for both the Qur’an and the Ahl al-Bayt (as), why don’t we just love the Qur’an too??<br />
<br />
Mullah Ali al-Qari puts it nicely here:<br />
<br />
Holding firmly onto the Ahl al-Bayt (as in Hadith Thaqalayn) means loving them, defening their rights, acting by their narrations (of the Sunnah) and basing one’s religion upon their words.<br />
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Mirqat al-Mafatih, Vol. 9, p. 3974<br />
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We all know who Mullah Ali al-Qari is of course! He is one of the highest ranking Sunni Imams ever!<br />
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Shaykh al-Munawi states:<br />
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The Holy Prophet (pbuh) made the Holy Qur’an and the Ahl al-Bayt his successors and instructed his Ummah to be kind to them both, to place their rights above their own and to hold onto them both in the religion.<br />
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Fayd al-Qadeer, Vol. 3, p. 20<br />
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Shaykh Hasan al-Saqqaf writes:<br />
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Holding firmly onto the Ahl al-Bayt (as in hadith Thaqalayn) means loving them, defending their rights, copying their manners, following their guidance and conduct, acting by their narrations (of the Sunnah), basing one’s religion upon their opinions, statements and jurisprudence and to prefer them above all others.<br />
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Sahih Sharh al-Aqidat al-Tahawiyah, p. 653<br />
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<br />
Ibn al-Athir said:<br />
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The two (i.e. Qur’an and Ahl al-Bayt) have been called Thaqalayn (i.e. the Two Weighty Things) because holding firmly onto them and acting by their instructions is a heavy (responsibility), and it is said that everything that is weighty is precious. The two have been called Thaqalayn in recognition of their authority and importance.<br />
<br />
Al-Nihayah fi Gharib al-Hadith, Vol. 1, p. 216<br />
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<br />
Al-Nawawi said:<br />
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The scholars said: The two have been called Thaqalayn to show their ealtedness and the greatness of their importance. It has also been said that the word is used to show the heaviness of the (responsibility to) act by their instructions.<br />
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Sharh Sahih al-Muslim, Vol. 15, p. 180<br />
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Al-Zamakhshari states:<br />
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<br />
Jinn and man have been called the Two Weighty Things (i.e. Thaqalaan, as in Qur’an 55:31) because both of them dwell on the earth, and are actually the two most important beings on it. The Qur’an and the itrah have been likened to them because the good health and survival of the religion is dependent upon them, just as the survival of the earth is dependent upon the existence of jinn and man on it.<br />
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Al-Faiq fi Gharib al-Hadith, Vol. 1, p. 150, Dar al-Kutub al-Alamiyah, Beirut<br />
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Imam al-Hasan (as) said:<br />
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O People of Iraq! Fear Allah in our matter, for we (Ahl al-Bayt) are your commanders. We are the Ahl al-Bayt in favour of whom Allah (swt) states: Allah only wishes to keep off from you all abomination, O Ahl al-Bayt, and to purify you absolutely (Qur’an 33:33).<br />
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Majma al-Zawaid, Vol. 9, p. 119<br />
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Al-Haythami states:<br />
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Al-Tabarani has narrated it and its narrators are thiqah.<br />
<br />
This hadith, recorded by Imam Ahmad ibn Hanbal in his Musnad, Vol. 4, p. 370 sheds more light on the situation: <br />
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Abi Tufayl said: Ali ra grouped the people in Masjid Kufa and said: 'I ask every person to bear witness and narrate what they heard the Prophet say on the day of Ghadeer. 30 people got up and many people bore witness that the Prophet took Ali’s hand and said to the people ''Do you know that I have more authority over the believers than themselves?'' They said: ''Yes Messenger of God''. He said: ''Whoever I am his master, Ali is his master, O Allah befriend all who befriend him and be an enemy to all his enemies''. Abi Tufayl said: So I left and in my heart there was something uncomfortable (about what I heard), and I met Zayd ibn Arqam and told him that I heard Ali say so and so. He said: So don’t deny it as I heard the Prophet (pbuh) say that to him.<br />
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Shu’ayb Arnaut has declared it sahih. We also read another one:<br />
<br />
“Riyāh bin al-Harth has narrated that a delegation met ‘Alī (ra) and said: Salamun Alaykum Mawlana! ‘Alī (ra) asked: how am I your master (mawlakum) as you are Arabs (and they do not readily acknowledge someone as their leader)? They said: we have heard it from the Messenger of Allāh (pbuh) on the day of Ghadīr Khum: one who has me as his master (mawla), surely he has this (‘Alī) as his master. Riyāh said: when those people left, I asked him: who are these people? He said: it is a delegation of (Medinan) Helpers and Abū Ayyūb al-Ansārī (ra) is also one of them.”<br />
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Albani in his Silsilah Ahadith Sahihah, Vol. 4, p. 340 states:<br />
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This chain is good, and the narrators are trustworthy. Haythami has said: ''Ahmed narrated it and Tabarani, and the narrators of Ahmed (ibn Hanbel) are trustworthy''<br />
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Abu Tufayl (ra) was confused why followed Abubakr instead of Imam Ali (as), and this understanding came from the hadith. Also, the Arabs interpreted mawla to mean master, and not friend!<br />
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Imam al-Hakim in his al-Mustadrak, Vol. 3, p. 143, records:<br />
<br />
Umer ibn Maymun narrated: "I was sitting once in the company of Ibn `Abbas when nine men came to him and said `O Ibn `Abbas! Either come to debate with us, or tell these folks that you prefer a private debate.' He had not lost his eye-sight yet. He said: `I rather debate with you.' So they started talking, but I was not sure exactly what they were talking about. Then he stood up and angrily said: `They are debating about a man who has ten merits nobody else ever had. They are arguing about a man whom the holy Prophet has said, `I shall dispatch a man whom Allah shall never humiliate, one who loves Allah and His Messenger and who is loved by both,' so each one of them thought to him such an honour belonged. The holy Prophet inquired about `Ali. When the latter came unto him, with his eyes swelling in ailment, he blew in his eyes, shook the standard thrice and gave it to him. `Ali came back victorious with Safiyya bint Huyay [al-Akhtab] among his captives.'" Ibn `Abbas proceeded to say, "Then the Messenger of Allah sent someone with surat al-Tawbah, but he had to send `Ali after him to discharge the responsibility, saying: `Nobody can discharge it except a man who is of me, and I am of him.'" Ibn `Abbas also said, "The Messenger of Allah, with `Ali sitting beside him, asked his cousins once: `Who among you elects to be my wali in this life and the life hereafter?' They all declined, but `Ali said: `I would like to be your wali in this life and the life to come,' whereupon he responded by saying: `You are, indeed, my wali in this life and the life hereafter.'" Ibn `Abbas continues to say that `Ali was the first person to accept Islam after Khadija, and that the Messenger of Allah took his own robe and put it over `Ali, Fatima, Hasan and Husayn, then recited the verse saying: "Allah wishes to remove all abomination from you, O Ahl al-Bayt [people of my household] and purify you with a perfect purification (Qur'an, 33:33)." He has also said: "`Ali bought his own soul. He put on the Prophet's garment and slept in his bed when the infidels sought to murder him," till he says: "The Messenger of Allah went on Tabuk expedition accompanied by many people. `Ali asked him: `May I join you?' The Messenger of Allah refused, whereupon `Ali wept. The Prophet then asked him: `Does it not please you that your status to me is similar to that of Aaron's to Moses, except there is no Prophet after me? It is not proper for me to leave this place before assigning you as my vicegerent.' The Messenger of Allah has also said the following to him: `You are the wali of every believing man and woman.'"<br />
<br />
Ibn `Abbas has said: "The Messenger of Allah closed down all doors leading to his mosque except that of `Ali who used to enter the mosque on his way out even while in the state of janaba[31]. The Messenger of Allah has also said: `Whoever accepts me as the wali, let him/her take `Ali as the wali, too.'"<br />
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Al-Hakim states:<br />
<br />
"This is an authentic hadith according to isnad, yet both shaykhs did not narrate it this way."<br />
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Al-Dhahabi too agrees with him in his Talkhis.<br />
<br />
Sunnis claim that "Wali" and "mawla" in the hadiths mean "friend". Basically, Imam Ali was the friend of whosoever the Holy Prophet was a friend to! However, friendship among believers is NOT an exclusive merit of anyone! Every believer is a friend (wali) to another.<br />
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[Shakir 9:71] And (as for) the believing men and the believing women, they are guardians (walis) of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.<br />
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Ibn Abbas has however mentioned the meaning of "wali" and "mawla" here to be EXCLUSIVE to Imam Ali. And the only meaning that can be such exclusive is "master".<br />
<br />
VERY RIDICULOUS!<br />
<br />
There is a particularly ridiculous argument now being circulated by Salafis: the Holy Prophet (pbuh) was not the father of anyone! This way, they cancel out people like Fatima al-Zahra (as), Imam Hasan (as) and Imam Husayn (as) from the Ahl al-Bayt (as), and from his lineage!! Of course, we would not have even addressed this point since it is evidently insane. However, since our opponents love to repeat it, we will inshallah address it.<br />
<br />
They support their assertion with this verse:<br />
<br />
[Shakir 33:40] Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things.<br />
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Of course, this verse is addressing the other members of the Ummah apart from the Holy Prophet’s (pbuh) close relatives. That is the reason for the use of “your”. In 3:61, the Qur’an has referred to the Ahl al-Bayt (as) using “our”. It even explicitly calls Imam Hasan (as) and Imam Husayn (as) the “soms” of the Holy Prophet (pbuh)! So, what else do these people want? <br />
<br />
Our argument is further supported by the fact that the Holy Prophet’s (pbuh) popular kuniyah was Abul Qasim (father of Qasim)! Surat al-Kawthar was actually revealed to refute the Quraysh, who made a similar argument against the Holy Prophet (pbuh), deriding him with the title “al-Abtar” (an animal with no tail, i.e. a man with no progeny).<br />
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Besides, the Holy Prophet (pbuh) cannot marry the daughter of either Imam Hasan (as) or Imam Husayn (as) or their descendants because of no other reason than he is their father! Even Ibn Taymiyyah also accepts that Imam Mahdi (as) will be a descendant of the Holy Prophet (pbuh). <br />
<br />
Let us now cite a few hadiths. The Messenger of Allah (PBUH&HF) said:<br />
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"Do not salute for me in short!" The companions asked, "What is saluting in short?" The Prophet replied, "Saying that Blessing of Allah be upon Muhammad." They asked, "what should we say?" the Prophet (PBUH&HF) answered, "Say: Blessing of Allah be upon Muhammad and his Ahlul-Bayt." In another wordings the Prophet replied: "Say: O Allah bless Muhammad and his household the same way as you blessed Abraham and his household. Verily you are worthy of all praise full of all glory!". <br />
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al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p225 <br />
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Abu Masud Badri relates: <br />
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(Once) we, were sitting with Sad bin Ubadah when the Holy Prophet came to us. Bashir Ibn Sad asked the Holy Prophet: O Messenger of Allah, we have been commanded by Allah to invoke blessings on you by reciting Salat, then how shall we do this ? The Holy Prophet kept quite for sometime, so much so that we wished that Bashar bin Sad had not asked the question from the Holy Prophet. After some time the Holy Prophet said these words : <br />
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O Allah, send Thy blessings on Muhammad and on the children of Muhammad as Thou didst send Thy blessings on Abraham, and bless Muhammad and the children of Muhammad as Thou didst bless Abraham. Indeed Thou art the praiseworthy, the Glorious. Continuing, the Holy Prophet said : and the salutation is already known to you. <br />
<br />
Riyadh al-Saliheen, by al-Nawawi, English version, Tradition #1406 <br />
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The Messenger of Allah (PBUH&HF) said: <br />
<br />
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"If one prays, and in it he does not send blessings to me and my family, his prayer will not be accepted." <br />
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al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, p349 <br />
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<br />
<br />
[1] Cairo: Matba`at al-Sa`adah (14 vols), 1932- vol. 7, p. 349<br />
<br />
[2] Tadhkirat al-huffaz, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Haydarabad: Da'irat al-ma`arif al-nizamiyyah, 1333 AH, v. 1, p. 334<br />
<br />
[3] Kitab al-Thiqat, Ibn Hibban, Muhammad b. Hibban b. Ahmad, Abu Hatim al-Busti al-Tamimi al-Shafi`i, Unidentified edition, , vol. 7, p. 484<br />
<br />
[4] Tadhkirat al-huffaz, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Haydarabad: Da'irat al-ma`arif al-nizamiyyah, 1333 AH, v. 1, p. 171<br />
<br />
[5] Al-`Ibar fi khabar man ghabar, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Kuwait: Matba`at Hukumat al-Kuwayt, 1960-61, events of year 153<br />
<br />
[6] Tadhkirat al-huffaz, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Haydarabad: Da'irat al-ma`arif al-nizamiyyah, 1333 AH<br />
<br />
[7] Mizan al-I`tidal fi Naqd al-Rijal, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Unidentified edition, , v. 2, p. 193<br />
<br />
[8] Al-Musnad, vol. 4, p. 281, No. 17749 <br />
<br />
[9] Tahdhib al-Tahdhib, Ibn Hajar al-`Asqalani, Shihab al-Din Ahmad b. Nur al-Din `Ali, Abu al-Fadl al-Shafi`i, Haydarabad: Da'irat al-ma`arif al-nizamiyyah (12 vols), 1325-7 AH, v. 7, p. 230-235<br />
<br />
[10] Tadhkirat al-huffaz, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Haydarabad: Da'irat al-ma`arif al-nizamiyyah, 1333 AH, v. 1, p. 347<br />
<br />
[11] Tadhkirat al-huffaz, al-Dhahabi, Shams al-Din Muhammad b. Ahmad b. `Uthman, Abu `Abd Allah, Haydarabad: Da'irat al-ma`arif al-nizamiyyah, 1333 AH, v. 1, p. 182<br />
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[12] This is one fact that Ibn Taymiyyah did not like. So, he wrote this lie in his Minhaj al-Sunnah, Volume 4 page 417:<br />
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His statement ‘Whoever I am his leader master, Ali is his master, Oh Allah support those who support him…’ etc this is not recorded in the main books except in Tirmidhi. But it is only recorded ‘Whoever I am his leader Master, Ali is his Master’. However, the addition is not part of the hadith.<br />
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Of course, the hadith we have cited from Ibn Kathir and Imam Ahmad ibn Hanbal is enough refutation. Yet, it is important to cite the words of his follower, Albani, in his 'Silsila Sahiha' volume 4 page 249, here:<br />
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I saw Sheikh al-Islam Ibn Taymiyyah state that he deemed the first part as weak and deemed the second part as a lie! And this is of his exaggeration due to his haste in rejecting the traditions before he collated the other chains and revised them accurately. And it is the help Allah that is sought in that.<br />
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That is the Ibn Taymiyyah style. Without doing adequate research on the authenticity of a hadith, he declares it weak! Albani declares it Sahih.<br />
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Imam Ibn Haban recorded this hadith in his book of Sahih traditions 'Sahih ibn Haban' volume 15 page 376 with the additional part. Al-Hakim in his book 'al-Mustadrak' volume 3 page 109 recorded that hadith with the additional part and declared it as Sahih according to the conditions of the two Sheikhs while Dhahabi in his book 'Talkhis al-Mustadrak' kept silent which means he agreed with al-Hakim. Imam Al-Haythami recorded it with the additional part in his book 'Majma al-Zawaid' volume 9 page 103 and declared its narrators to be authentic. Ibn Hajar said in his book 'Fath al-Bari' volume 7 page 61 about the tradition: ‘Many of it chains are Sahih and Hasan’. Al-Ejloni in his book 'Kashf al-Khifa' volume 2 page 274 said: ‘Thirty companions narrated it with the addition ‘Oh Allah support whoever support him’ hence the hadith is Mutawatir’.<br />
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Ibn Taymiyyah has also ignorantly denied Umar’s congratulations in his “prestigious” Minhaj al-Sunnah, Vol. 7, p.170.<br />
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[13] Sahih Muslim, part 7, Kitab fada'il al¬Sahabah [Maktabat wa Matba`at Muhammad `Ali Subayh wa Awladuhu: Cairo] pp. 122-123.<br />
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[14] al¬'Imam al-Hafiz Abu `Abd Allah al¬Hakim al¬Naysaburi, al¬Mustadrak `ala al-Sahihayn [Dar al¬Ma`rifah li al¬Tiba`ah wa al¬Nashr: Beirut), vol. iii, pp. 109<br />
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[15] Ibn Taymiyyah again, in his usual “knowledgeability”, claims this in Volume 7 page 279 of his Minhaj al-Sunnah:<br />
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His statement, “(the Book and) my itrah, my Ahl al-Bayt and they will never separate till they meet me on the Pool” that is narrated by Tirmidhi; and Ahmad ibn Hanbal was asked about it therefore he declared it weak. Similarly more than one scholar declared it weak and said that it is not Sahih.<br />
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However, those claims are baseless. Tirmidhi recorded it in his book 'Sunan al-Tirmidhi' volume 5 page 328 and declared it as Hasan. Al-Baghawi in his book 'Sharh al-Sunnah' volume 7 page 206 declared it as Hasan. Ibn al-Arabi in his book 'Aridat al-Ahwadi' volume 7 page 159 declared it as Sahih. Imam Al-Haythami recorded it in his book 'Majma al-Zawaid' volume 9 page 163 and declared its chain to be good. Imam Tahawi in his book 'Mushkel al-Athaar' volume 5 page 18 declared it as Sahih. Albani recorded it in his book 'Silsila Sahiha' volume 4 page 260 and declared it as Sahih.<br />
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In fact, countless scholars have declared it sahih! Our main problem is Ibn Taymiyyah’s claim that Imam Ahmad ibn Hanbal too was ignorant concerning the science of hadith! We just hope it is not true.<br />
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[16] al¬'Imam al-Hafiz Abu `Abd Allah al¬Hakim al¬Naysaburi, al¬Mustadrak `ala al-Sahihayn [Dar al¬Ma`rifah li al¬Tiba`ah wa al¬Nashr: Beirut), vol. iii, pp. 110<br />
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[17] Zilal al-Janah, by Al-Albani who declared it ‘Sahih’, hadith 754. <br />
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[18] Shaykh Shu'aib al-Arnaout in his margin of the book Musnad Ahmed, Volume 5 page 182, declared the tradition as ‘Sahih’ so did Imam Jalaluddin Suyuti in Al-Jame'a al-Saghir, v1 p402 and Imam Nasiruddin Al-Baani in Sahih al-Jame'a, Hadith 4222 while Imam Al-Haythami said: ‘The chain is good’ (Majm'a al-Zawaid, v9 p162).<br />
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Hamza Ahmad Zayn in his authentication of al-Musnad (Vol. 16, p. 28, Dar al-Hadith, Cairo) declares its chain hasan. Al-Haythami again has recorded it in his Majma' al-Zawaid (Vol. 1, p. 170, Dar al-Kitab al-Alamiya) and declared: Tabarani has recorded it and its narrators are thiqah. The authenticator of Musnad Ahmad (Vol. 16, p. 50, Dar al-Hadith Cairo), Hamza Ahmad Zayn, in another version, says: "Its chain is hasan".<br />
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[19] Imam Abi Bakar Al-Haythami said: “The narrators are reliable” (Majm'a al-Zawaid, v1, p170).<br />
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[20] Busayri said: Ishaq has narrated it from a sahih chain (Itihaf al-Khaerati al-Mahr, Vol. 9, page 279, No. 8974, Maktaba al-Rushd, Riyadh). Ibn Hajar al-Asqalani too in his Matalib al-Aliya (Vol. 4, p. 65, No. 3972, Dar al-Ma'rfat) states: This is a sahih chain. The authenticator of Al-Sakhawi's al-Istijlab (Vol. 1, p. 357, Dar al-Bashaira al-Islamiyyah), Khalid ibn Ahmad Samee says: The chain is sahih.<br />
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[21] The hadith has also been recorded in:<br />
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1. Musnad Ahmad, Volume 4, p438<br />
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2. Musnad al-Tiyalsi, p111<br />
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3. Al-Ahad wa al-Methani, by Dahak, Volume 4, p279<br />
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4. Khasaes amir almominin, by Nisai, p98<br />
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5. Mu'ajam al-kabir, by Tabarani, v18, p129<br />
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6. Mwared al-Daman, by Haythami, Volume 7, p136<br />
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7. Tarikh Dimashq, by ibn Asakir, v42, p198<br />
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[22] The Mufti of Dar ul Uloom Qadiriyah Jilaniyah, London namely Mufti Ghulam Rasool al-Hanafi refutes the statement of Ibn Taymiyyah in the following manner:<br />
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“Question: Ibn Taymiyyah in his book Minhaj al-Sunnah has stated that the Hadith of ‘I am the City of Knowledge and Ali is the Gate’ is extremely weak and it has been counted amongst the mawdoo’at (fabrications). When it is weak and mawdoo then it cannot be used for inference.<br />
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Answer: The statement of Ibn Taymiyyah (d. 728) that the Hadith of ‘I am the City of Knowledge and Ali is the Gate’ is weak and mawdoo’ is void (Batil) and evil (Mardood). Yahya ibn Mu’een has declared this hadith as Sahih and has called its main narrator Abu Sulat as Thiqa and Seduq. Since Yahya ibn Mu’een has declared this hadith as Sahih therefore there should not be any doubt about this Hadith being Sahih and worthy of being inferred because Yahya ibn Mu’een is Imam of Jarh and Tadil. <br />
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Subeh Sadiq, page 156 (Published in London)<br />
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This is the statement of Ibn Taymiyyah himself:<br />
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‘Yahya ibn Mu’een and others have more capability of knowing the Sahih hadiths. They have more eligibility of distinguishing between truth and lie, Sahih and mawdoo’ hadith. If someone wants to investigate whether a particular Hadith is Sahih or weak or mawdoo’, one should refer to Yahya ibn Mu’een and his likes’<br />
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Minhaj al-Sunnah, Volume 8 page 418<br />
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http://arabic.islamicweb.com/Books/taimiya.asp?book=365&id=4254.<br />
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Often, Salafis critcize this hadith by citing criticisms of its main narrator Abu Sulat by some Sunni scholars. What they fail to realize, however, is that the criticisms are NOT sufficient to refute his reliability. Maybe they need this explanation from Ibn Hajar al-Asqalani, who in his Lisan al-mizan: <br />
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The weakening of the tradition assumes preponderance over its accreditation when the reason for doing so is made explicit. Otherwise, the opinion of the person rendering the tradition weak has no value. <br />
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Abu Bakr Ahmad b. 'Ali al-Baghdadi writes: It must be pointed out that as for the traditions accepted and used as evidence by Bukhari, Muslim and Abu Dawud, although some of their transmitters have been criticized and have been declared unreliable, the reason for their criticism and unreliability has not been well established and proven by them. Moreover, he says, if weakness and reliability of a tradition are of equal weight, then its weakening is preponderant. However, if weakness is less obvious than reliability, then there could be varying opinions about that tradition. The best way to resolve this problem of authenticating a tradition is to say that if the reason for weakness is mentioned and if that reason is convincing, then weakness has preponderance over reliability. But if the reason is not mentioned, then reliability has preponderance over weakness. <br />
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Ibn Hajar al-'Asqalani, Lisan al-mizan, Vol. 1, p. 25.<br />
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Lisan al-mizan, Vol. 1, p. 16.<br />
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[23] Ibn Taymiyyah writes:<br />
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His statement 'the likeness of my Ahl al-Bayt is the likeness of Noah’s Ark’; verily there is no correct chain for it and it is not recorded in any reliable hadith book.<br />
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Minhaj al-Sunnah, Volume 7 page 280<br />
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Obviously, the statement is utter nonsense! <br />
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Well, some people have mischievously graded A’mash “thiqah (trustworthy) but mudallis (dishonest)”. Obviously, it is not possible for a person to be both at the same time! So, the illogicality of their submission itself is a sufficient rebuttal for it.<br />
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[24] When Sunni scholars state that a hadith has been narrated through lots of chains, they mean it is either sahih or hasan. There are hadiths with no single sahih chain. But, there are lots of weak chains. A fundamental rule in Sunni ilm al-hadith is that in such cases, each weak chain strengthens the other. Together, they form a sound hadith. But, individually, they cannot stand. Allamah Abdul Wahab Sherani records in "Rudud Ulema al-Muslimin" page 66 states:<br />
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"The majority of hadith scholars rely on the weak hadith if it carries multiple chains and they attributed it as Sahih or Hasan"<br />
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Allamah Muhammad bin Yusuf al-Salehi al-Shami (d. 942 H) records in "Subul al-Huda wa al-Rashad" Volume 1 page 254:<br />
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"The traditions support one other, because weak traditions with multiple chains constitute strength, as is known from Ilm hadith (science of hadith)."<br />
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Salafis try to deceive those with little knowledge of hadith by criticizing individual chains abd citing only a few of them. This is wrong.<br />
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[25] Ibn Taymiyyah, as expected, as declared the hadith a lie in Minhaj al-Sunnah, Volume 5 page 16. He particularly hates the last part. But, what could he do? Even his own students have narrated the above hadith, verbatim, through sahih chains!<br />
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[26] Abu Nu`aym, Ahmad b. `Abd Allah, al-'Isfahani, Ma nazala min al-Qur'an fi `Ali ,(Manuscript)<br />
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[27] Muhammad b. `Ali b. Ibrahim, Abu al-Fath al-Natanzi, al-Khasa'is al-`Alawiyyah (Manuscript)<br />
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<br />
[28] al-Juwayni, Ibrahim b. Muhammad b. al-Mu'ayyad, Sadr al-Din Abu al-Majami` al-Hamawayni or al-Hamawi al-Shafi`i, Fara'id al-samtayn fi fada'il al-Murtada wa al-batul wa al-sibtayn Beirut: Mu'assasat al-Mahmudi (2 vols), 1978 vol. 1, p. 74<br />
<br />
<br />
<br />
This is what al-Dhahabi says about al-Juwayni:<br />
<br />
<br />
<br />
“I heard (hadith) from the superior, the most perfect Imam and hadithist, pride of Islam, Sadr al-deen Ibrahim bin Muhammad Al-Mouayed bin Hamaweh Al-Khurasani Al-Juwayni, the Sheikh of Sufis, he came to us to obtain hadith and he narrated for us from two men who were Al-Muayed Al-Tusi’s companions, he (Hamwini) was too careful in obtaining the traditions, he was a good reciter, good looking, magisterial, pious and through him Ghazan the king converted to Islam, he died in year 722 in the age of 78. May Allah have mercy on him.” <br />
<br />
Tadhkirat al-Huffaz, Volume 4, page 298<br />
<br />
<br />
<br />
Here is a Salafi Imam calling a Sufi Imam “pride of Islam”. Yet, today’s Salafis only brandish their takfir swords.<br />
<br />
[29] Al-Dhahabi has unjustly accused him of Shi’ism. Mufti Ghulam Rasool al-Hanafi of ‘Daar-ul-uloom Qadriyah Jilaniyah, London’ states on this issue:<br />
<br />
<br />
<br />
“…To state that Sibt Ibn Jawzi was a Shi’a Rafidi, even though some have said he was a Shi’a Rafidi is wrong. He was not a Shi’a Rafidi but was in fact a Sunni Hanafi, and Ibn Emaad Hanabali (died 1089 Hijri) wrote that:<br />
<br />
<br />
<br />
‘Shams al-Din Yusuf ibn Qazghali al-Hanafi - Sibt al-Jawzi was the grandson of Allamah Abu al-Faraj ibn al-Jawzi. He was initially Hanbali, but left this madhab and became Hanafi. He wrote a 29 volume Tafseer of the Qur’an. He wrote a biography of Imam Abu Hanifa and wrote Miraat al-Zamaan fee Tareekh al Ayaan (spanning 40 Volumes). He died in 654 Hijri. The Sultan of Syria Malik al Nasir was present at his funeral and burial, may Allah (swt) have mercy on him’ [Shazarath al Dhahab Volume 5 page 267]. <br />
<br />
<br />
<br />
After writing the above arguments about him, Dhahabi issues his verdict on him in Mizan al-Itidal Volume 4 page 471:<br />
<br />
<br />
<br />
’Sibt Ibn Jauzi was a great learned scholar and was a teacher of Hanafis”. <br />
<br />
<br />
<br />
Many hadith scholars and writers have referred to him as a Hanafi. That proves that Sibt Ibn Jawzi was a Hanafi not a Rafidi Shi’a. As for the comments made about him by Dhahabi, that ‘he wrote a book Miraat al-Zaman wherein you will see that he has recorded very unusual events, and I do not deem him Thiqa for copying them down, and he says the things which are not right and he just tells stories. And the thing is that he is Rafidi and he has a book to this effect’ [Mizan al-Itidal, vol 4 page 471]. “This is an uncultured method of Dhahabi against Sibt Ibn Jawzi. He (al-Dhahabi) was himself distanced from the Ahl al-Bayt. he would comment on any person from whom he would smell his love for the Ahl al-Bayt; the Ahl al-Bayt from whom Allah removed all blemishes that He (swt) disliked, and purified them from all dirt. The things that Hafiz Dhahabi said about Sibt Ibn Jawzi, namely that ‘he was a Rafidi, and he has written a book on Rafidism’ refers to this very book ‘Tadhkiratul Khawwas‘ which is about the virtues of the Ahl al-Bayt, but Dhahabi did not like taking its name, and used the word ‘muallif’ [writer] for that. Hafiz Dhahabi and his likeminded people do not like such books, and every person will be judged according to his deeds. Good deeds will be rewarded accordingly and bad deeds accordingly, and Allah (swt) is with those that fear Allah and are pious [Hashiyah Tadhkirathul Khawwas page 5]”.”<br />
<br />
"Hasab aur Nasab" by Mufti Ghulam Rasool al-Hanafi, Volume 3 page 88-90 (published in London<br />
<br />
<br />
<br />
Ibn Kathir has relied upon Sibt ibn Jawsi in his al-Bidayah wa Nihayah, Vol. 13, p. 101, under the topic “Year 599), Vol. 13, p. 157, under the topic “Year 613, Zayd ibn Hasan”, Vol. 13, p. 201, under the topic “Year 620, Muwafiquddin Abdullah ibn Ahmad” and Vol. 13, p. 328, under the topic “Year 652”.<br />
<br />
[30] This is a Shi’a hadith:<br />
<br />
<br />
<br />
"Ali (as) is my brother, my vizier, my heir, my legatee and my vicegerent amongst my Ummah and the master of every believer after me. Then, my son Hasan (as), then Husayn (as), followed by nine more from the progeny of Husayn (as). They are with the Qur'an and the Qur'an is with them. They shall not separate from it and the Qur'an too shall not separate from them until they will meet me at the Pond in Paradise. <br />
<br />
<br />
<br />
O people! I have shown you your place of refuge as well as your leader, master and guide after me. He is my brother, Ali ibn Abi Talib (as). His position amongst you is the same as my position amongst you. Follow him in religion and obey him in all the affairs. Verily, with him is all the divine knowledge and wisdom which Allah (swt) has bestowed upon me. Thus, you should solve your problems and acquire knowledge from him and his legatees.<br />
<br />
<br />
<br />
Do not try to teach them or take precedence over them and do not disobey them as they are with the truth and the truth is with them. They shall never separate from the truth and the truth shall over separate from them". <br />
<br />
Al-Ghadir, al-Amini, Vol. 1, p. 163-166.<br />
<br />
[31] This hadith confirms the effect of the Verse of Purification. The fact that the wives of the Holy Prophet (pbuh) had no such privilege shows that the Verse does not apply to them.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-47472836803431313162009-12-11T03:21:00.001-08:002009-12-11T03:21:21.999-08:00Hadith al-Ghadir<span style="font-family: arial,helvetica,sans-serif;">Imam al-Hakim, in his Mustadrak, Vol. 3, p. 127 records:<br />
<br />
<span style="font-size: 14pt; line-height: 100%;"><!--/sizeo-->نظر النبي صلى الله عليه وآله إلى علي ، فقال: يا علي انت سيد في الدنيا سيد في الآخرة ، حبيبك حبيبي وحبيبي حبيب الله ، وعدوك عدوى وعدوى عدوالله ، والويل لمن ابغضك بعدى .<!--sizec--></span><br />
</span> <br />
<span style="font-family: arial,helvetica,sans-serif;"><strong>O Ali, you are a leader in this world and in the next. Your friend is my friend and the friend of Allah. And your enemy is my enemy and the enemy of Allah. Woe unto him who hates you after me.</strong><br />
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Al-Hakim says:<br />
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<span style="font-size: 14pt; line-height: 100%;"><!--/sizeo-->صحيح على شرط الشيخين<!--sizec--></span><br />
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<strong>It is sahih on the conditions of the two Shaykhs.</strong><br />
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Salafi Imam, Nasiruddin al-Albaani, in his Sahih Sunan Ibn Majah, No.113, records:<br />
<br />
<span style="font-size: 14pt; line-height: 100%;"><!--/sizeo-->113 حدثنا علي بن محمد حدثنا أبو الحسين أخبرني حماد بن سلمة عن علي بن زيد ابن جدعان عن عدي بن ثابت عن البراء بن عازب قال أقبلنا مع رسول الله صلى الله عليه وسلم في حجته التي حج فنزل في بعض الطريق فأمر الصلاة جامعة فأخذ بيد علي رضي الله عنه فقال ألست أولى بالمؤمنين من أنفسهم قالوا بلى قال ألست أولى بكل مؤمن من نفسه قالوا بلى قال فهذا ولي من أنا مولاه اللهم وال من والاه اللهم عاد من عاداه * ( صحيح ) _ الصحيحة 1750<!--sizec--> </span><br />
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<strong>The Holy Prophet ordered a congregational prayer. Then, he held the hand of Ali and said: Am I not more entitled (awla) to the lives of the believers than they themselves? They answered: Yes, you are. He asked again: Am I not more entitled to the life of every single believer than he himself? They said: Yes, you are. Then he said: Then, this (Ali) is the Wali of whosoever I am master. O Allah, love him who loves him. Hate him who hates him.</strong><br />
<br />
Albaani says: Sahih. <br />
<br />
The same Albaani in his commentary of al-Sunnat by Ibn Abu Asim, p. 552 writes:<br />
<br />
<span style="font-size: 14pt; line-height: 100%;"><!--/sizeo-->حديث : من كنت مولاه فعلي مولاه ، اللهم وال من والاه ، وعاد من عاداه ، وهو حديث صحيح غاية ، جاء من طرق جماعة من الصحابة خرجت أحاديث سبعة منهم ، ولبعضهم أكثر من طريق واحد ، وقد خرجتها كلها وتكلمت على أسانيدها في " سلسلة الأحاديث الصحيحة " 1750<!--sizec--> </span><br />
<br />
He simply confirms its extreme authenticity, as a result of its numerous authentic chains.</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-77109991914078288222009-12-11T03:18:00.001-08:002009-12-11T03:18:34.067-08:00Hadith al-Ghadir: A RefutationIn the Name of Allah, the Beneficent, the Merciful<br />
<br />
Sunni have a number of objections against Hadith al-Ghadir: <br />
<br />
1. Some of them declare it weak. However, Al-Albani has declared this hadith, verbatim, to be sahih, in his Silsilah al-Ahadith al-Sahihah, Vol. 4, p. 331, No. 1750: <b>"Whomsoever I am his mawla, Ali is also his mawla. O Allah, love him who loves him, and hate him who hates him".</b> Al-Albani even goes ahead to declare it mutawatir, just as al-Dhahabi too has done in his Siyar Alam al-Nubala, Vol. 8, p. 335. That neatly ends the noise of those who attack its authenticity.<br />
<br />
2. Some of them claim that the Holy Prophet (pbuh) uttered the statement in response to complaints against Imam Ali (as) by the Sahabah who went under his command on an expedition to Yemen. They complained to the Holy Prophet (pbuh) about his "harshness". So, to warn them against bearing any ill will against him, the Holy Prophet (pbuh) told them "Whomsoever I am his friend, Ali is also his friend ....". They even assert that the fact that the Holy Prophet (pbuh) did not make the declaration at Arafat when everyone was present, but delayed it till Ghadir is sufficient to show that the message was targeted at specific people .<br />
NB: The Holy Prophet (pbuh) informed his followers at Arafat that that was his Farewell Hajj. Therefore, after the Hajj, the Hajjis accompanied him, to benefit from his holy presence, and to bid him goodbye. Many of them never saw the Holy Prophet (pbuh) after that. Ghadir Khumm was the ideal place to depart, in consideration of those from Yemen and Bahran, who would still have to return to Makkah before going back to their homes. There were lots of Makkans too in the entourage. It would be wise to allow them return home from Ghadir Khumm. This is why Allah (swt) chose this place for Muhammad (pbuh) to announce the wilayah of the Imams (as).<br />
<br />
The terms "mawla" and "wali" are synonyms with lots of different meanings, up to 25 dictionary definitions! However, both have two principal meanings: "master" and "friend". So, Hadith al-Ghadir was either of declaration of Imam Ali's (as) authority over the entire Ummah or friendship with every single Muslim. There are however a number of serious problems with the second translation. The Holy Prophet (pbuh) was not the friend of all Muslims! Abdullah ibn Salul, for instance, was a Muslim. He was in fact one of the Sahabah that gave pledge to the Holy Prophet (pbuh) under the Tree. Yet, he was a hypocrite that both Allah (swt) and His Messenger (pbuh) hated. This is the same situation with all other hypocrites. They are all Muslims. However, the Holy Prophet (pbuh) was not their friend. Thus, if the Ghadir declaration was meant to apply to all Muslims, or all creation as it seems, the meaning of "mawla" in it could not have been "friend"! Besides, the Holy Qur'an 9:71 has declared every single righteous believer to be a wali (friend) of another! <br />
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It becomes very clear here that "mawla" was used by the Holy Prophet (pbuh) in its unique sense - master! Besides that, the al-Ghadir declaration came days after the complaints of those Sahabah against Imam Ali (as), not at Ghadir Khumm. Besides, the reply of the Holy Prophet (pbuh) to them, even on that occasion, perfectly supports our position! <br />
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This is what the Holy Prophet (pbuh) said, verbatim: <br />
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<b>What do you want from Ali? What do you want from Ali? What do you want from Ali? Certainly, Ali is from me and I am from him, and he is the Wali of the believers after me!". </b><br />
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Al-Albani has declared it sahih, citing also similar declarations by al-Hakim and al-Dhahabi in his Silsilah al-Ahadith al-Sahihah, Vol. 5, p. 261, No. 2223. Ibn Hajar al-Asqalani, in his al-Isabah, Vol. 4, p. 468, has called it "strong". <br />
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The Holy Prophet (pbuh) also said: <br />
<br />
<b>Do not complain against Ali, for he is from me and I am from him, and he is your Wali after me. He is from me and I am from him, and he is your Wali after me.</b> <br />
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Al-Albani in his Silsilah al-Ahadith al-Sahihah, Vol. 5, p. 262 states: <br />
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<b>"Its chain is hasan". </b><br />
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Hamza Ahmad al-Zayn in his tahqiq of Musnad Ahmad, Vol. 16, p. 497 comments: <br />
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<b>"Its chain is sahih".</b> <br />
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Ibn Abbas also narrated that the Holy Prophet (pbuh) told Imam Ali (as): <br />
<b><br />
"You are the Wali of the believers after me". </b><br />
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Both al-Hakim and al-Dhahabi have declared it sahih, in al-Mustadrak, Vol. 3, p. 132-134. Al-Albani too declares it sahih in his Silsilah al-Ahadith al-Sahihah, Vol. 5, p. 263, just as Ahmad Muhammad Shakir in his tahqiq of Musnad Ahmad, Vol. 3, p. 333.<br />
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We hereby present ALL the dictionary definitions of "Wali": admirer, neighbour, guest, partner, son, cousin, nephew, son-in-law, relative, uncle, companion, legator, heir,successor, a party of a pact, emancipator (i.e. of slaves), God, owner, master, slave, freed slave, helper, one who has more right in something, administrator, guardian, protector and friend! Try to insert each at the place of "Wali" in the above hadiths and see which one makes sense. Whosoever is sincere with his soul will find out that only "master" fits in. <br />
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To remove any possible confusion, the Holy Prophet (pbuh) also said: <br />
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<b>Whoever obeys me, has obeyed Allah; and whoever disobeys me, has disobeyed Allah. Whoever obeys Ali, has obeyed me; and whoever disobeys Ali, has disobeyed me. </b><br />
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Both al-Hakim and al-Dhahabi have declared it sahih in al-Mustadrak, Vol. 3, p. 121. <br />
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The Holy Prophet (pbuh) added: <br />
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<b>O Ali! Whoever separates from me, has separated from Allah; and whoever separates from you, has separated from me. </b><br />
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Al-Hakim declares it sahih in his al-Mustadrak, Vol. 3, p. 124. Al-Haythami too declares all its narrators to be trustworthy in Majma al-Zawaid, Vol. 9, p. 135. Al-Dhahabi in his Talkhis declares the chain sahih but nonetheless calls it a forgery. Al-Hafiz al-Ghimari comments on this behaviour in his Al-Rad 'ala al-Albani al-Mubtadi, p. 6: <br />
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<b>Al-Dhahabi denied the hadith for two reasons. Firstly, the Holy Prophet never said anything similar about Abubakr and Umar. Secondly, the hadith is a condemnation of Mu'awiyah and his sect. </b><br />
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Al-Ghimari knows that Mu'awiyah is one of the founding fathers of the Sunni school. Yet, he was substantially honest with the truth here even though he himself was a top-class Sunni hadithist! The full truth here is that there were thousands of others, apart from Mu'awiyah, among the founders of Sunnism, who separated from Imam Ali (as). Basically, every single creature that does not accept Imam Ali (as) as his master and grant him absolute obedience is condemned by this hadith. The majority of these people hated, opposed, cursed and even fought Imam Ali (as), whereas the Holy Prophet (pbuh) said: <br />
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<b>Whosoever loves Ali, has loves me; and whosoever loves me loves Allah. Whosoever hates Ali hates me; and whosoever hates me, hates Allah. </b><br />
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Al-Haythami in his Majma al-Zawaid, Vol. 9, p. 132 declares it hasan while both al-Suyuti in his Tarikh al-Khulafa, p. 133 and al-Albani in his Silsilah al-Ahadith al-Sahihah, Vol. 3, pp. 287-288, No. 1299 have declared it sahih. <br />
<br />
The immediate response of the Holy Prophet (pbuh) to the complaints against Imam Ali (as) was to inform them that complaining against Imam Ali (as) is tantamount to complaining against the Holy Prophet (pbuh) himself. Also, the Holy Prophet (pbuh) was the divinely-appointed Wali of the believers at that moment. Complaining or holding any grudge against him would destroy the Islam of anyone involved. In the same manner, Imam Ali (as) was the heir to the divine Wilayah. Whatsoever you do to him, you have done to Allah (swt) and His Messenger (pbuh). This is because his authority comes from them both. <br />
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It was this same message that the Holy Prophet (pbuh) delivered to a larger audience at Ghadir Khumm, over one hundred thousand people according to many accounts and Allah (swt) made his voice reach everyone. At Ghadir Khumm, the Holy Prophet (pbuh) made other fundamental declarations: <br />
<br />
<b>Whomsoever Allah and His Messenger are his Wali, Ali is also his Wali. And I have left among you that which if you adhere to, you will never go astray: the Book of Allah, one end of which is in the Hand of Allah and the other end in your hands, and my Ahl al-Bayt. </b><br />
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Al-Hafiz al-Busayri in his Ithaf al-Khayrat al-Mahirat, Vol. 9, p. 279, No. 8974 (Maktabat al-Rushd, Riyadh, Saudi Arabia), comments: <br />
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<b>Ishaq has narrated it with a sahih chain. </b><br />
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Al-Hafiz Ibn Hajar al-Asqalani in his al-Matalib al-Aliya, Vol. 4, p. 65, No. 3972, writes: <br />
<br />
<b>This chain is sahih. </b><br />
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The Holy Prophet (pbuh) also said: <br />
<br />
<b>I am leaving among you that which if you hold firmly onto, you will never go astray after me. One of them is greater than the other. It is the Book of Allah, a rope stretching from the heavens to the earth. The second is my near kindred, who are my Ahl al-Bayt. The two will never separate until they meet me at the Pond (of Kawthar). Therefore, watch carefully how you treat them both after me. </b><br />
<br />
Shaykh al-Saqqaf has declared it sahih in his Sahih Sharh al-Aqidat al-Tahawiyah, p. 654 (Dar Imam al-Nawawi, Jordan). Shaykh al-Albani too has declared it sahih in his Sahih al-Jami al-Saghir, Vol. 1, p. 482. <br />
<br />
To remove any doubt about his intentions, the Holy Prophet (pbuh) also declared: <br />
<br />
<b>I am leaving among you two successors (khalifatayn): the Book of Allah, a rope stretching from the heavens to the earth, and my near kindred, who are my Ahl al-Bayt. The two will never separate until they meet me at the Pond.</b> <br />
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Hamza Ahmad al-Zayn in his tahqiq of Musnad Ahmad, Vol. 16, p. 28 (Dar al-Hadith, Cairo) states: <b>"Its chain is hasan"</b>. Al-Hafiz al-Haythami declares its chain <b>"good"</b> in Majma al-Zawaid, Vol. 9, p. 162 while al-Albani declares it sahih in Sahih al-Jami al-Saghir, Vol. 1, p. 482.<br />
<br />
SOME CRUCIAL POINTS TO NOTE<br />
<br />
1. The Holy Prophet (pbuh) in Hadith al-Wilayah merely declares Imam Ali (as) his immediate successor. However, in Hadith al-Ghadir, he declared the joint Wilayah of both of them over Allah’s (swt) ENTIRE creation. Hadith al-Ghadir has been narrated by 110 Companions in Sunni sources, as Allamah al-Amini has perfectly proof, with full details and references, in his book, al-Ghadir. This makes it the most mutawatir hadith, since none other can boast of just 50 Companions! By the Sunjni science of hadith, any hadith that contradicts a mutawatir hadith, or a more mutawatir hadith, is void and unacceptable as proof. We are happy to inform our Sunni brothers that NOT a single hadith in favour of Abubakr, Umar or Uthman is mutawatir! So, the mathematics is clear.<br />
<br />
2. Hadith Thaqalayn is also mutawatir, having been narrated by more than 20 Companions according to al-Samhudi in his Jawahir al-Aqideen, p. 234 and Ibn Hajar al-Haythami in his al-Sawaiq al-Muhriqah, p. 342. Sayyid Hamid al-Husayn in his book Abaqat al-Anwar has compiled detailed accounts and references from Sunni sources of the hadith from 36 Companions! We are again happy to inform our Sunni brothers that no single hadith in favour of the Companions, or following them, is mutawatir. The mathematics, once again, is clear. The <b>“Book of Allah and my Sunnah”</b> hadith, on its own, is a forgery, according to Sunni hadith specialist, Shaykh Hasan al-Saqqaf in his Sahih Sharh al-Aqidat al-Tahawiyah, p. 178, 654.<br />
<br />
3. The Holy Prophet (pbuh) mentioned the Holy Qur’an and the Ahl al-Bayt (as) as his <b>“two successors”</b>. In another hadith, he mentioned the number of such successors from his Ahl al-Bayt (as) to be twelve. Imam Muslim in his Sahih, Vol. 6, p. 3 (Dar al-Fikr, Beirut) records this hadith: <b>“Certainly, this affair (i.e. Islam) will not cease to exists until the coming of TWELVE successors”</b>.<br />
<br />
4. The Ahl al-Bayt (as) will never contradict the Qur’an in word or conduct, and will never separate from it in existence. This shows that as long as the Qur’an exists, one of the twelve Ahl al-Bayt (as) Imams is alive to be its peer. Also, whoever separates the Qur’an and the Ahl al-Bayt (as), by following one and leaving the other, is misguided. This hadith, in Sahih Muslim, Vol. 2, p. 22, is important here: <b>“Whoever dies without having pledged allegiance to the Imam, dies the death of Jahiliyyah.</b><br />
<br />
5. Sunnis claim that the Holy Prophet (pbuh) left no will. What they have forgotten is that a will may be either oral or written. If they deny that he left any written will, they cannot deny that he left an oral will. And, both kinds of will have equal validity! Hadith al-Wilayah, Hadith al-Ghadir and Hadith al-Thaqalayn are all oral wills. By necessity, when there is a will, there must be a Wasi. So, who is this Wasi (executor)? Another baseless Sunni claim is that the Holy Prophet (pbuh) left no successor. The above hadiths are sufficient rebuttals of such a claim. Besides, why would he not appoint a successor? Was it that he thought it was unnecessary or unimportant? Or did he forget to do so? Or was it a mistake on his part? Or did he die suddenly, not knowing beforehand that his death was approaching? Or was he confused about the issue?Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-17300175671275613912009-12-11T03:04:00.001-08:002009-12-11T03:04:46.158-08:00Uthman FledIn the Name of Allah, the Beneficent, the Merciful<br />
Sunnis claim that Uthman is the third best Muslim ever in our Ummah. But, I have problem accepting that a person who preferred his life to that of the Holy Prophet <img alt="pbuh.gif" border="0" emoid="(pbuh)" src="http://www.shiachat.com/forum/style_emoticons/default/pbuh.gif" style="vertical-align: middle;" /> enjoys such honour.<br />
<br />
<b>Narrated 'Uthman (the son of Muhib):<br />
</b><br />
<br />
<b>An Egyptian who came and performed the Hajj to the Kaba saw some people sitting. He enquire, "Who are these people?" Somebody said, "They are the tribe of Quraish." He said, "Who is the old man sitting amongst them?" The people replied, "He is 'Abdullah bin 'Umar." He said, "O Ibn Umar! I want to ask you about something; please tell me about it. <u>Do you know that 'Uthman fled away on the day (of the battle) of Uhud?" Ibn 'Umar said, "Yes." </u> The (Egyptian) man said, "<u>Do you know that 'Uthman was absent on the day (of the battle) of Badr and did not join it?" Ibn 'Umar said, "Yes." </u> The man said, "<u>Do you know that he failed to attend the Ar Ridwan pledge and did not witness it (i.e. Hudaibiya pledge of allegiance)?" Ibn 'Umar said, "Yes." </u>The man said, "Allahu Akbar!" <br />
<br />
Ibn 'Umar said, "Let me explain to you (all these three things). As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah's Apostle was his wife and she was sick then. Allah's Apostle said to him, "You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).' As for his absence from the Ar-Ridwan pledge of allegiance, had there been any person in Mecca more respectable than 'Uthman (to be sent as a representative). Allah's Apostle would have sent him instead of him. No doubt, Allah's Apostle had sent him, and the incident of the Ar-Ridwan pledge of Allegiance happened after 'Uthman had gone to Mecca. Allah's Apostle held out his right hand saying, 'This is 'Uthman's hand.' He stroke his (other) hand with it saying, 'This (pledge of allegiance) is on the behalf of 'Uthman.' Then Ibn 'Umar said to the man, 'Bear (these) excuses in mind with you.'</b><br />
Sahih al-Bukhari, Volume 5, No. 48<br />
<br />
The question is not whether he was forgiven. Rather, it is the implication of the act: preferring his life over that of the Holy Prophet <img alt="pbuh.gif" border="0" emoid="(pbuh)" src="http://www.shiachat.com/forum/style_emoticons/default/pbuh.gif" style="vertical-align: middle;" />, not caring whether he was killed or not.<br />
<br />
I think I seriously need Sunni explanations of the situation.<br />
Also, what will you say after knowing this?<br />
<br />
<b>When you ran off precipitately and did not wait for any one, and the Messenger was calling you from your rear, so He gave you another sorrow instead of (your) sorrow, so that you might not grieve at what had escaped you, nor (at) what befell you; and Allah is aware of what you do.</b><br />
Qur'an 3:153<br />
<br />
Uthman was running away. The Holy Prophet <img alt="pbuh.gif" border="0" emoid="(pbuh)" src="http://www.shiachat.com/forum/style_emoticons/default/pbuh.gif" style="vertical-align: middle;" /> was calling him and his colleagues. Yet, they preferred to save their own heads first. If it were you, would you have resisted the Holy Prophet's <img alt="pbuh.gif" border="0" emoid="(pbuh)" src="http://www.shiachat.com/forum/style_emoticons/default/pbuh.gif" style="vertical-align: middle;" /> call?<br />
<br />
Allah (swt) forgave them, and took a promise from them:<br />
<br />
<b>O you who believe! when you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- <u>then he, indeed, becomes deserving of Allah's wrath, and his abode is hell; and an evil destination shall it be</u>.</b><br />
Qur'an 8:15-16<br />
<br />
Allah (swt) threatened to throw Uthman and his colleagues, including Abubakr and Umar if they ever fled the battlefield again. But, even Allah's (swt) threat did not stop them at Hunayn:<br />
<br />
<b>Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, <u>then you turned back retreating</u>.</b><br />
Qur'an 9:25<br />
<br />
You know yourself what Uthman and his colleagues earned for themselves by those massive Olympic sprinting games.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-46422946517189048242009-12-11T03:03:00.001-08:002009-12-11T03:03:55.026-08:00Umar's Anal Sex ExploitsIn the Name of Allah, the Beneficent, the Merciful<br />
Our Sunni brothers love Umar to a point of extremist, and they love to defend him always, even where doing so means attacking the Holy Prophet (pbuh). Maybe this is why a pack of Nasibis recently tried to dispute the claim that Umar never performed anal sex.<br />
What is clear however is that, according to Sunni narratives:<br />
1. Umar had a certain type of sex with his wife<br />
2. He immediately rushed to the Holy Prophet (pbuh), claiming he was doomed<br />
3. Then Qur'an 2:223 was revealed to show that he was right, the verse sanctions his act<br />
Sunnis will normally claim that it was not anal sex that Umar committed for two reasons:<br />
1. It would show that their interpretation of the Qur'an permits anal sex<br />
2. It would tarnish the "impeccable" image of Umar.<br />
The truth, of course, is that the type of sex Umar did was anal. Ibn Jarir al-Tabari, in his commentary of Qur'an 2:223, records:<span style="font-size: large;"><span style="font-family: Times New Roman;"> </span></span><br />
<span style="font-size: large;"><span style="font-family: Times New Roman;"><span style="line-height: 100%;">3464 - حَدَّثَنِي يَعْقُوب , قَالَ : ثنا هُشَيْم , قَالَ : أَخْبَرَنَا ابْن عَوْن , عَنْ نَافِع , قَالَ : كَانَ ابْن عُمَر إذَا قُرِئَ الْقُرْآن لَمْ يَتَكَلَّم , قَالَ : فَقَرَأَتْ ذَات يَوْم هَذِهِ الْآيَة : { نِسَاؤُكُمْ حَرْث لَكُمْ فَأْتُوا حَرْثكُمْ أَنَّى شِئْتُمْ } فَقَالَ : أَتَدْرِي فِيمَنْ نَزَلَتْ هَذِهِ الْآيَة ؟ قُلْت : لَا , قَالَ : نَزَلَتْ فِي إتْيَان النِّسَاء فِي أَدْبَارهنَّ . * - حَدَّثَنِي إبْرَاهِيم بْن عَبْد اللَّه بْن مُسْلِم أَبُو مُسْلِم , قَالَ : ثنا أَبُو عُمَر الضَّرِير , قَالَ : ثنا إسْمَاعِيل بْن إبْرَاهِيم , صَاحِب الْكَرَابِيسِيّ , عَنْ ابْن عَوْن , عَنْ نَافِع , قَالَ : كُنْت أُمْسِك عَلَى ابْن عُمَر الْمُصْحَف , إذْ تَلَا هَذِهِ الْآيَة : { نِسَاؤُكُمْ حَرْث لَكُمْ فَأْتُوا حَرْثكُمْ أَنَّى شِئْتُمْ } فَقَالَ : أَنْ يَأْتِيهَا فِي دُبُرهَا .<br />
<br />
3465 - حَدَّثَنِي عَبْد الرَّحْمَن بْن عَبْد اللَّه بْن عَبْد الْحَكَم , قَالَ : ثنا عَبْد الْمَلِك بْن مَسْلَمَةَ , قَالَ : ثنا الدَّرَاوَرْدِيّ , قَالَ : قِيلَ لِزَيْدِ بْن أَسْلَم : إنَّ مُحَمَّد بْن الْمُنْكَدِر يَنْهَى عَنْ إتْيَان النِّسَاء فِي أَدْبَارهنَّ فَقَالَ زَيْد : أَشْهَد عَلَى مُحَمَّد لَأَخْبَرَنِي أَنَّهُ يَفْعَلهُ . <br />
<br />
3466 - حَدَّثَنِي عَبْد الرَّحْمَن بْن عَبْد اللَّه بْن عَبْد الْحَكَم , قَالَ : ثنا أَبُو زَيْد عَبْد الرَّحْمَن بْن أَحْمَد بْن أَبِي الْغِمْر , قَالَ : ثني عَبْد الرَّحْمَن بْن الْقَاسِم , عَنْ مَالِك بْن أَنَس , أَنَّهُ قِيلَ لَهُ : يَا أَبَا عَبْد اللَّه إنَّ النَّاس يَرْوُونَ عَنْ سَالِم : " وَكَذَبَ الْعَبْد أَوْ الْعِلْج عَلَى أَبِي " , فَقَالَ مَالِك : أَشْهَد عَلَى يَزِيد بْن رُومَان أَنَّهُ أَخْبَرَنِي , عَنْ سَالِم بْن عَبْد اللَّه , عَنْ ابْن عُمَر مِثْل مَا قَالَ نَافِع . فَقِيلَ لَهُ : إنَّ الْحَارِث بْن يَعْقُوب يَرْوِي عَنْ أَبِي الْحُبَابِ سَعِيد بْن يَسَار أَنَّهُ سَأَلَ ابْن عُمَر , فَقَالَ لَهُ : يَا أَبَا عَبْد الرَّحْمَن إنَّا نَشْتَرِي الْجَوَارِي , فَنُحَمِّض لَهُنَّ ؟ فَقَالَ : وَمَا التَّحْمِيض ؟ قَالَ : الدُّبُر فَقَالَ ابْن عُمَر : أُفّ أُفّ , يَفْعَل ذَلِكَ مُؤْمِن ؟ أَوْ قَالَ مُسْلِم . فَقَالَ مَالِك : أَشْهَد عَلَى رَبِيعَة لَأَخْبَرَنِي عَنْ أَبِي الْحُبَابِ عَنْ ابْن عُمَر مِثْل مَا قَالَ نَافِع .<br />
<br />
3467 - حَدَّثَنِي مُحَمَّد بْن إسْحَاق , قَالَ : أَخْبَرَنَا عَمْرو بْن طَارِق , قَالَ : أَخْبَرَنَا يَحْيَى بْن أَيُّوب , عَنْ مُوسَى بْن أَيُّوب الْغَافِقِيَّ , قَالَ : قُلْت لِأَبِي مَاجِد الزِّيَادِيّ : إنَّ نَافِعًا يُحَدِّث عَنْ ابْن عُمَر : فِي دُبُر الْمَرْأَة فَقَالَ : كَذَبَ نَافِع , صَحِبْت ابْن عُمَر وَنَافِع مَمْلُوك , فَسَمِعْته يَقُول : مَا نَظَرْت إلَى فَرْج امْرَأَتِي مُنْذُ كَذَا وَكَذَا .<br />
<br />
3468 - حَدَّثَنِي أَبُو قِلَابَةَ قَالَ : ثنا عَبْد الصَّمَد , قَالَ : ثني أَبِي , عَنْ أَيُّوب , عَنْ نَافِع , عَنْ ابْن عُمَر : { فَأْتُوا حَرْثكُمْ أَنَّى شِئْتُمْ } قَالَ : فِي الدُّبُر</span></span></span><br />
<a href="http://quran.al-islam.com/Tafseer/DispTafsser.asp?nType=1&bm=&nSeg=0&l=arb&nSora=2&nAya=223&taf=TABARY&tashkeel=0" target="_blank">http://quran.al-islam.com/Tafseer/DispTafs...&tashkeel=0</a><br />
<br />
<b>Yaqub - Hushaym - Ibn A’wn - Nafi’ who related that whenever Ibn Umar read the Quran he would not speak, but one day I read the verse, "Your wives are as a tilth unto you: so approach your tilth when or how you will" (Sura 2:223). So he said, "Do you know about whom this verse was revealed?" I replied, "No." He said, "<u>This verse was revealed about penetrating women in their anus."</u><br />
<br />
Ibrahim ibn Abdullah ibn Muslim Abu Muslim - Abu Umar Al-Dariri -Ismail Ibn Ibrahim (owner of) Al-Karabisi - Ibn A’wn - Nafi’ who said, <br />
<br />
"I used to (inquire) from Ibn Umar whenever he read the verse in the Quran, ‘Your wives are as a tilth unto you: so approach your tilth when or how you will’ (Sura 2:223), he would say, ‘Meaning to have intercourse with women <u>in their anus</u>."<br />
<br />
Abdur-Rahman ibn Abdullah ibn Abdul-Hakam - Abdul-Malik ibn Maslama -Al Darawardi who stated that it was related to Zayd ibn Aslam that Muhammad ibn Al-Munkadir used to forbid penetrating women through their anus. Zayd responded, "I bear witness against Muhammad that he informed me that he performed this."<br />
<br />
Al-Harith ibn Yaqub - Abi Al-Habab Sa’id ibn Yassar that he asked Ibn Umar and said, "O Abu Abdul Rahman! We buy slave girls, so may we commit ‘Tahmid’ with them?" So he replied, "And what is this ‘Tahmid’?" He responded, "(Penetrating) the anus." Ibn Umar said, "Uff, Uff! Does a believer do that?"<br />
<br />
Abu Kilaba - Abdus-Samad - his father - Ayub - Nafi’ - Ibn Umar who said that (Sura 2:223), ‘Your wives are as a tilth unto you: so approach your tilth when or how you will,’ <u>was revealed regarding the anus</u>. </b><br />
<br />
The majority of the reports show that Ibn Umar believed that the verse was revealed about anal sex. This is why Ibn Abbas <img alt="ra.gif" border="0" emoid="(ra)" src="http://www.shiachat.com/forum/style_emoticons/default/ra.gif" style="vertical-align: middle;" /> accused him of mistake in this regard:<br />
<br />
<b>Narrated Abdullah Ibn Abbas:<br />
<br />
<u>Ibn Umar misunderstood </u>(the Qur'anic verse, "So come to your tilth however you will")—may Allah forgive him. The fact is that this clan of the Ansar, who were idolaters, lived in the company of the Jews who were the people of the Book. They (the Ansar) accepted their superiority over themselves in respect of knowledge, and they followed most of their actions. The people of the Book (i.e. the Jews) used to have intercourse with their women on one side alone (i.e. lying on their backs). This was the most concealing position for (the vagina of) the women. This clan of the Ansar adopted this practice from them. But this tribe of the Quraysh used to uncover their women completely, and seek pleasure with them from in front and behind and laying them on their backs.<br />
<br />
When the muhajirun (the immigrants) came to Medina, a man married a woman of the Ansar. He began to do the same kind of action with her, but she disliked it, and said to him: We were approached on one side (i.e. lying on the back); do it so, otherwise keep away from me. This matter of theirs spread widely, and it reached the Apostle of Allah (peace_be_upon_him).<br />
<br />
So Allah, the Exalted, sent down the Qur'anic verse: "Your wives are a tilth to you, so come to your tilth however you will," i.e. from in front, from behind or lying on the back. But this verse meant the place of the delivery of the child, i.e. the vagina. </b><br />
<a href="http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/abudawud/011.sat.html#011.2159" target="_blank">Sunan Abu Dawud, Book 11, Number 2159</a><br />
<br />
Imam al-Suyuti in his Durr al-Manthur, commentary of 2:223, states:<br />
<span style="font-size: large;"><span style="font-family: Times New Roman;"><br />
<span style="line-height: 100%;">وأخرج ابن راهويه والدارمي وأبو داود وابن جرير وابن المنذر والطبراني والحاكم<span style="color: red;"> وصححه</span> والبيهقي في سننه من طريق مجاهد عن ابن عباس قال " إن ابن عمر - والله يغفر له - أوهم إنما كان هذا الحي من الأنصار، وهم أهل وثن مع هذا الحي من اليهود، وهم أهل كتاب كانوا يرون لهم فضلاً عليهم في العلم، فكانوا يقتدون بكثير من فعلهم، فكان من أمر أهل الكتاب لا يأتون النساء إلا على حرف وذلك استر ما تكون المرأة، فكان هذا الحي من الأنصار قد أخذوا بذلك من فعلهم، وكان هذا الحي من قريش يشرحون النساء شرحاً ويتلذذون منهن مقبلات ومدبرات ومستلقيات، فلما قدم المهاجرون المدينة تزوّج رجل منهم امرأة من الأنصار، فذهب يصنع بها ذلك، فأنكرته عليه وقالت: إنما كنا نؤتى على حرف واحد فاصنع ذلك وإلا فاجتنبني، فسرى أمرهما فبلغ رسول الله صلى الله عليه وسلم، فأنزل الله { نساؤكم حرث لكم فأتوا حرثكم أنى شئتم } يقول: مقبلات ومدبرات بعد أن يكون في الفرج، وإنما كانت من قبل دبرها في قبلها. زاد الطبراني قال ابن عباس:<span style="color: red;"> قال ابن عمرو: في دبرها فأوهم ابن عمر - والله يغفر له </span>- وإنما كان الحديث على هذا ".<br />
</span></span></span><br />
<a href="http://altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=26&tSoraNo=2&tAyahNo=223&tDisplay=yes&Page=3&Size=1&LanguageId=1" target="_blank">http://altafsir.com/Tafasir.asp?tMadhNo=2&...mp;LanguageId=1</a><br />
<br />
He shows that al-Hakim has declared the above hadith from Sunan Abu Dawud to be sahih. He goes on to cite an additional report from Imam al-Tabarani, which runs this way:<br />
<br />
<b>Ibn Abbas <img alt="ra.gif" border="0" emoid="(ra)" src="http://www.shiachat.com/forum/style_emoticons/default/ra.gif" style="vertical-align: middle;" /> said: Ibn Umar said "in her anus". But, he made a mistake, and may Allah (swt) forgive him.</b><br />
<br />
But, there is more. Imam al-Suyuti in his Durr al-Manthur writes:<br />
<span style="font-size: large;"><span style="font-family: Times New Roman;"><br />
<span style="line-height: 100%;">وقال ابن عبد البر: الرواية عن ابن عمر بهذا المعنى صحيحة معروفة عنه مشهورة ".</span><br />
</span></span><br />
<b>"Ibn Abdul Barr stated: 'Traditions wherein Abdullah Ibn Umar believed in anal sex with women are well known and Sahih'".</b><br />
<a href="http://altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=26&tSoraNo=2&tAyahNo=223&tDisplay=yes&Page=9&Size=1&LanguageId=1" target="_blank">http://altafsir.com/Tafasir.asp?tMadhNo=2&...mp;LanguageId=1</a><br />
<br />
Imam al-Bukhari also indirectly confirms this in his Sahih:<br />
<br />
<b>Narrated Nafi’:<br />
<br />
Whenever Ibn ‘Umar recited the Qur'an, he would not speak to anyone till he had finished his recitation. Once I held the Qur'an and he recited Surat-al-Baqara from his memory and then stopped at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied, "No." He said, "<u>It was revealed in such-and-such connection</u>." Ibn ‘Umar then resumed his recitation. Nafi added regarding the Verse:-- "So go to your tilth when or how you will." Ibn ‘Umar said, "It means one should approach his wife in …"</b> <br />
<a href="http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/060.sbt.html#006.060.050" target="_blank">Sahih al-Bukhari, Volume 6, Book 60, Number 50</a><br />
<br />
Why has Imam al-Bukhari omitted mentioning the circumstance of descent as explained by Ibn Umar?<br />
<br />
Oftentimes, Imam al-Bukhari does tahrif of hadiths when he finds the text uncomfortable.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-3429338594858660612009-12-11T03:02:00.001-08:002009-12-11T03:02:58.120-08:00Umar Died On Alcohol!In the Name of Allah, the Beneficent, the Merciful<br />
This hadith has been narrated by Answering Ansar:<br />
<b>We are quoting from Ahl’ul Sunnah’s classical work Riyadh al Nadira Volume 2 page 351:</b><br />
<br />
<b><br />
“Whilst on his deathbed, Umar became deeply affected by the wound and his physician asked Umar ‘Which alcohol would you like to drink?’ Umar said ‘alcohol called nabidh is my preferred choice. This drink was then administered to Umar”.<br />
Riyadh al Nadira Volume 2 page 351</b><br />
<br />
Ibn Hashmi has no objection to the authenticity of the hadith, which is important. However, he gives this lame excuse:<br />
<br />
<br />
<div class="quotetop">QUOTE</div><div class="quotemain">It should be noted that Answering-Ansar “tweaked” the translation in order to make it sound like they wanted it to. <span style="color: red;">However, the point is that the physician asked Umar what alcohol he wanted to use in order to dull his pain</span>. To this, Umar replied that the only “drink” he drank was simple grape-juice. Umar clearly rejects the physician’s offer to administer a pain-killer of alcohol, and says he just wants grape-juice instead.</div><br />
<a href="http://www.http//www.*****************.com/response-to-chapter8" target="_blank">http://www.http://www.*****************.com/response-to-chapter8</a><br />
<br />
It is arguably the worst reply I have ever read. He makes an unproven claim of a tweaked translation. One wold have expected him to offer the correct translation. Anyway, Umar did not mention grape-juice. The term Nabidh can be used to refer to either alcohol or grape-juice. However, Umar made it pretty clear that he was not referring to the grape-juice:<br />
<br />
<br />
<b>alcohol called nabidh is my preferred choice</b><br />
<br />
Now, how can we accept a man who died on alcohol as the second-best of the Ummah?!!Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-89477182726535033472009-12-11T03:01:00.001-08:002009-12-11T03:01:13.225-08:00The Embarrasing Ignorance of Umar<div style="text-align: center;">In the Name of Allah, the Beneficent, the Merciful</div><br />
Sunnis and Wahabis hinge their entire sect on the superiority of Abubakr, Umar and Uthman over Imam Ali (as). Of course, there are tons of authentic hadiths, even in their own sahih collections, refuting them. Anyway, let us not go into that. Instead, let us see how knowledgeable Umar was.<br />
<br />
<br />
Imam al-Suyuti records in his Durr al-Manthur:<br />
<br />
<b>Umar during the course of his sermon to the people, said: "If any one marries and fixes a mehr (dowry) for more than 400 dirhams for his wife, I will inflict the prescribed punishment on him and will deposit the excess amount in the Baitu'l-Mal (Public Treasury)."<br />
<br />
A woman from the audience called out: "Umar! Is what you say more acceptable or Allah's ordinance? Does not Allah Almighty say: <i>'And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything.'</i>" (4:20)<br />
<br />
Having heard this verse and the retort of the woman, Umar said: "<u>You have better knowledge of fiqh and problems than Umar, all of you</u>."<br />
<br />
Then Umar again mounted the pulpit and said: "Although I have forbidden you to give more than 400 dirhams as dowry to your wives, I now permit you to give as much as you like beyond the appointed limit. There is no harm in it."</b><br />
<br />
Ibn Kathir says: <br />
<span style="font-size: 14pt; line-height: 100%;">إسناده جيد قوي</span><br />
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<br />
<b>Its chain is strong.</b><br />
<a href="http://www.al-eman.com/Islamlib/viewchp.asp?BID=134&CID=23&SW=%D8%A7%D9%83%D8%AB%D8%A7%D8%B1%D9%83%D9%85#SR1" target="_blank">http://www.al-eman.com/Islamlib/viewchp.as...;SW=اكثاركم#SR1</a><br />
<br />
Al-Tahawi too has recorded it through a chain in these words in his Mashkal al-Athar:<br />
<span style="font-size: 14pt; line-height: 100%;">4427 - حدثنا يوسف بن يزيد ، قال : حدثنا سعيد بن منصور ، قال : حدثنا هشيم ، قال : أخبرنا مجالد ، عن الشعبي ، قال : خطب عمر بن الخطاب ( ر ) في الناس ، فحمد الله ، وأثنى عليه ، ثم قال : لا تغالوا في صدق النساء ، فإنه لا يبلغني عن أحد ساق أكثر من شيء ساقه النبي (ص) ، أو سيق إليه ، إلا جعلت فضل ذلك في بيت المال ثم نزل ، فعرضت له امرأة من قريش ، فقالت : يا أمير المؤمنين ، كتاب الله أحق أن يتبع ، أو قولك ؟ قال : بل كتاب الله ، بم ذاك ؟ ، فقالت : إنك نهيت الناس آنفا أن يغالوا في صدق النساء ، والله عز وجل يقول في كتابه : وآتيتم إحداهن قنطارا ، فلا تأخذوا منه شيئا ، فقال عمر : كل أحد أفقه من عمر ، مرتين أو ثلاثا ، ثم رجع إلى المنبر ، فقال للناس : إني كنت نهيتكم أن تغالوا في صدق النساء ، فليفعل رجل في ماله ما شاء .</span><br />
<br />
<br />
Al-Bayhaqi too in his Sunan records another chain:<br />
<span style="font-size: 14pt; line-height: 100%;">13434 - وأخبرنا أبو حازم الحافظ ، أنبأ أبو الحسن محمد بن أحمد بن حمزة الهروي ثنا أحمد بن نجدة ، ثنا سعيد بن منصور ، ثنا هشيم ، ثنا مجالد ، عن الشعبي قال : خطب عمر بن الخطاب ( ر ) الناس فحمد الله تعالى وأثنى عليه وقال : ألا لا تغالوا في صداق النساء ، فإنه لا يبلغني عن أحد ساق أكثر من شيء ساقه رسول الله (ص) أو سيق إليه إلا جعلت فضل ذلك في بيت المال ثم نزل , فعرضت له امرأة من قريب , فقالت : يا أمير المؤمنين أكتاب الله تعالى أحق أن يتبع أو قولك ؟ قال : بل كتاب الله تعالى , فما ذاك ؟ قالت : نهيت الناس آنفا أن يغالوا في صداق النساء والله تعالى يقول في كتابه : وآتيتم إحداهن قنطارا فلا تأخذوا منه شيئا , فقال عمر ( ر ) : كل أحد أفقه من عمر مرتين أو ثلاثا , ثم رجع إلى المنبر فقال للناس : إني كنت نهيتكم أن تغالوا في صداق النساء ألا فليفعل رجل في ماله ما بدا له , هذا منقطع</span><br />
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<br />
<br />
Al-Khatib al-Baghdadi too has this chain:<br />
<span style="font-size: 14pt; line-height: 100%;">13434 - وأخبرنا أبو حازم الحافظ ، أنبأ أبو الحسن محمد بن أحمد بن حمزة الهروي ثنا أحمد بن نجدة ، ثنا سعيد بن منصور ، ثنا هشيم ، ثنا مجالد ، عن الشعبي قال : خطب عمر بن الخطاب ( ر ) الناس فحمد الله تعالى وأثنى عليه وقال : ألا لا تغالوا في صداق النساء ، فإنه لا يبلغني عن أحد ساق أكثر من شيء ساقه رسول الله (ص) أو سيق إليه إلا جعلت فضل ذلك في بيت المال ثم نزل , فعرضت له امرأة من قريب , فقالت : يا أمير المؤمنين أكتاب الله تعالى أحق أن يتبع أو قولك ؟ قال : بل كتاب الله تعالى , فما ذاك ؟ قالت : نهيت الناس آنفا أن يغالوا في صداق النساء والله تعالى يقول في كتابه : وآتيتم إحداهن قنطارا فلا تأخذوا منه شيئا , فقال عمر ( ر ) : كل أحد أفقه من عمر مرتين أو ثلاثا , ثم رجع إلى المنبر فقال للناس : إني كنت نهيتكم أن تغالوا في صداق النساء ألا فليفعل رجل في ماله ما بدا له , هذا منقطع</span><br />
<br />
<br />
The question is: if Umar was so ignorant that everyone, as he himself testified, was superior to him in knowledge, on what basis was he entitled to be their second guide?Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5937661051225523522.post-77798079183587918562009-12-11T02:59:00.000-08:002009-12-11T02:59:18.524-08:00Aisha denying herself of being "Mother" of Women<span class="createby"></span> <br />
<div class="buttonheading"> <span> </span><span><br />
</span> </div><div class="article-content"> <div align="right" dir="rtl"><span style="font-family: tahoma,arial,helvetica,sans-serif;"><span style="color: black;">فروى الشعبيّ عن مسروق عن عائشة رضي الله عنها أن امرأة قالت لها: يا أمّة؛ فقالت لها: لست لك بأمّ، إنما أنا أمّ رجالكم. <span style="color: red;">قال ابن العربي: وهو الصحيح.</span></span></span><br />
</div><span style="color: #ff6600;">"</span><strong><span style="color: #ff6600;">One day one woman called Aisha with "Ummul Momineen". Upon this Aisha became enraged and said: <u>" I am not your mother, but (only) of your men".</u></span><span style="color: purple;">"And "Ibn Arabi" said: <u>"This Hadith is Authentic (Sahih)".</u> </span></strong><br />
References:<br />
<strong>1. Qurtabi under Tafsir of Verse 6 of Surah al-Ahdhaab [Quran 33:06]</strong><br />
<strong>2. Imam Beyhaqi in his Sunnan (from</strong><span style="font-family: tahoma,arial,helvetica,sans-serif;"><span style="color: black;">الشعبيّ </span></span><strong> )</strong><strong> . </strong><br />
<strong>3. </strong><strong>Tabqat Ibn Saad (From Another Chain than </strong><span style="font-family: tahoma,arial,helvetica,sans-serif;"><span style="color: black;">الشعبيّ </span></span><strong> ):</strong><br />
<strong> </strong><span style="font-size: medium;">حدثنا هشام أبو الوليد الطيالسي حدثنا أبو عوانة عن فراس عن عامر عن مسروق أن امرأة قالت لعائشة يا أمة فقالت لست بأمك أنا أم رجالكم (<a href="http://www.al-eman.com/Islamlib/viewchp.asp?BID=185&CID=106">Online Link</a>)</span><br />
<strong>4.<a href="http://img264.imageshack.us/img264/9029/mazhariv9p2026ys.jpg"> Tafsir Mazhaari (Urdu Edition, under Tafsir of Verse 33:06)</a></strong><br />
<h3><span style="font-size: 14pt; line-height: 100%;"><strong>Sunni Claim that wives are declared Umm-ul-Momineen due to their Own Personal Virtues and thus free of "Intentional" Mistakes/Sins</strong></span></h3>Sunni Argument is this that:<br />
<ol><li>Wives of Rasool (saw) have been declared Mothers of Believers due to their own Personal Virtues, Iman and Taqwa.</li>
<li>And it means that wives like 'Aisha bint Abi Bakr was free from making any Intentional Sin (i.e. she "ONLY" may make "Unintentional Mistakes" (that too only "Ijtehaadi Mistakes" and has rewards for that), but she could never make any "Intentional Mistake" or "Intentional Sin" like telling a lie, conspiring against 'Uthman (like she did in Killing of 'Uthman) and then conspiring against Mawla 'Ali (as) etc. </li>
</ol><br />
While we (Shias) believe that:<br />
<ul><li> <ul><li>This part of Verse "His wives are their mothers" has been mentioned to say "you should not marry his widows after Rasool's (saw) death at any time" (as has been said in verse 53 of this same surah). There is no significance in it other than the fact that whatever is associated with the Holy Prophet is to be respected and honoured even if the thing or person possesses no merits of his own.</li>
</ul><br />
<ul><li>Indeed declaring them to be Mothers for Believers was neither due to her Personal Virtues or Taqwa, nor this is a Gaurantee from Allah that she is protected against "Intentional Sins/Mistakes".</li>
</ul><br />
<ul><li>And also this Declaration has nothing to do with her becoming above the Shari'a Laws and free from criticism for her wrong Doings.</li>
</ul><br />
<ul><li>All Sharia rules still apply upon her. If she tells a lie, she comes under "Lanat Ullahe Alal Kadhibeen". i.e. she is not above Islamic Sharia.</li>
</ul></li>
</ul>Unfortunately, our Sunni brothers are indulged in "Sahaba Worship" and <strong> Providing Immunity to 'Aisha bint Abi Bakr from her Intentional Wrong Doings and Sins, sometimes in name of "Mothers of Believers" and sometimes in name of "Look at yourself" and sometimes "all Sahaba are like Stars" and sometimes some other lame excuses.</strong><br />
While 'Aisha bint Abi Bakr was fully capable of Intentional Sinning and telling Intentional lies (which she did throughout during Murder of 'Uthman and then conspiring and inciting people to fight against Mawla Ali (as) and coming out of home in battlefield against the clear Quranic Instructions.<br />
<h3><strong>Sunnies denying this "Sahih Hadith" on bases of their Conjecture</strong></h3>Now this Hadith is Sahih (as authenticated by Ibn 'Arabi and noted by Ibn Qurtabi. Other Sunni 'Ulama also mentioned it in their Tafsir's without any comments (i.e. no weakness mentioned by them in it).<br />
But still last weapon was left and that was "CONJECTURE". And that Conjecture is this that 'Aisha bin Abi Bakr couldn't have said such thing while Qur'an used the word "Momineen" and both Men and Women "MUST" come under this word.<br />
<div align="right" dir="rtl"><span style="color: black; font-family: VERDANA,ARIAL,HELVETICA; font-size: x-small;">النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ </span><br />
</div><div dir="ltr"><em> [Shakir 33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers...</em><br />
</div><h3><strong>Sunni Conjecture of "MUST" has no Value</strong></h3>Although in Arabic word "Momineen" could be used for mixed group of Men and Women, but in no way It is "MUST" that this word "ALWAYS" include both Men and Women in it.<br />
As compared to "Momineen" (believing Men), 'Arabic word for "Believing Women" is "Mominaat".<br />
<h3>First Verse, which Denies Sunni Conjecture </h3>For example, Qur'an itself testifies that it is not a "MUST" and "ALWAYS" even in this same verse about Mothers of Believers.<br />
<div align="right" dir="rtl"><span style="font-family: tahoma,arial,helvetica,sans-serif;">النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُوْلُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ <span style="color: red;">الْمُؤْمِنِينَ</span> <span style="color: blue;">وَالْمُهَاجِرِينَ</span> إِلَّا أَن تَفْعَلُوا إِلَى أَوْلِيَائِكُم مَّعْرُوفًا كَانَ ذَلِكَ فِي الْكِتَابِ مَسْطُورًا </span></div><strong>[Shakir 33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) <span style="color: red;">believers (Momineen)</span>, and (than) <span style="color: blue;">those who have fled (their homes) (Muhajireen)</span>, except that you do some good to your friends; this is written in the Book.</strong><br />
<em><strong>Question: </strong></em><br />
If Sunni Conjecture is true, then it should mean that Muhajireen are not included among Momineen, and this is plain stupid. Thus it proves that Believers (Momineen) could also be sometimes used for One Small Group of People (and not whole Ummah).<br />
Secondly, 'relation' or brotherhood that was formed by the Prophet(saww) [indicated later on in the verse] was between men.. not women.<br />
<h3>Some other Verse which Denies Sunni Conjecture</h3><div align="right">وَعَدَ اللّهُ <span style="color: red;">الْمُؤْمِنِينَ </span><span style="color: blue;">وَالْمُؤْمِنَاتِ </span>جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِّنَ اللّهِ أَكْبَرُ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ</div><div dir="ltr"><strong>[Shakir 9:72] Allah has promised to the <span style="color: red;">believing men</span> and the <span style="color: blue;">believing women</span> gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah's goodly pleasure; that is the grand achievement.</strong><br />
</div><div dir="ltr">Also see this:<br />
</div><div align="right">و<span style="color: red;">َالْمُؤْمِنُونَ</span> <span style="color: blue;">وَالْمُؤْمِنَاتُ</span> بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ</div><div dir="ltr"><strong>[Shakir 9:71] And (as for) the <span style="color: red;">believing men</span> and the <span style="color: blue;">believing women</span>, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.</strong><br />
</div>And this too:<br />
<div dir="rtl">لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ <span style="color: red;">الْمُؤْمِنُونَ</span> و<span style="color: blue;">َالْمُؤْمِنَاتُ</span> بِأَنفُسِهِمْ خَيْرًا وَقَالُوا هَذَا إِفْكٌ مُّبِينٌ<br />
</div><div dir="ltr"><strong>[Shakir 24:12] Why did not the <span style="color: red;">believing men</span> and the <span style="color: blue;">believing women</span>, when you heard it, think well of their own people, and say: This is an evident falsehood? </strong><br />
</div><div dir="rtl"><br />
إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ <span style="color: blue;"><span style="color: red;">وَالْمُؤْمِنِينَ</span> وَالْمُؤْمِنَاتِ</span> وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيراً وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا<br />
</div><div dir="ltr"><strong>[Shakir 33:35] Surely the men who submit and the women who submit, and the <span style="color: red;">believing men</span> and the <span style="color: blue;">believing women</span>, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember-- Allah has prepared for them forgiveness and a mighty reward.</strong><br />
</div>So, there is no way it is "MUST" and "ALWAYS" that all Men and Women are included in word "Momineen".<br />
<h3>Verse 33:53 also Denies Sunni Conjecture</h3><div align="right">يَا <span style="color: red;">أَيُّهَا الَّذِينَ آمَنُوا</span> لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ... <span style="color: blue;">وَلَا أَن تَنكِحُوا أَزْوَاجَهُ مِن بَعْدِهِ أَبَدًا</span> إِنَّ ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا </div><div dir="ltr"><strong>[Shakir 33:53]<span style="color: red;"> O you who believe!</span> do not enter the houses of the Prophet unless permission is given to you for a meal,..., <span style="color: blue;">nor that you should marry his wives after him ever; </span>surely this is grievous in the sight of Allah. </strong><br />
</div><div dir="ltr">Although first part has started with address to Believers (which could be both men and women), but in later part of verse it is clearly pointing out to men only (i.e. not to marry Rasool's wives)<br />
</div><h3 dir="ltr">Conclusion</h3><div dir="ltr">Sunni's Conjecture is nothing more than a very Lame excuse and no way they could refute the Sahih Tradition of 'Aisha on base of this Conjecture while what 'Aisha said it fully confirms with usage of words "Momineen" and "Mominaat" in Quran.<br />
</div><div dir="ltr">Secondly, even if 'Aisha would have been mother of Women too, still this is not due to her Personal Virtue or Taqwa, but it is due to Status of Rasool Allah (saw) and indeed 'Aisha possess no merits of her own in it. And also contrary to Sunni claim it also doesn't gives 'Aisha any Protection against any "Intentional" Sins/Mistakes. And it is only Sahaba Worship of Sunnies when they claim by citing this Verse that 'Aisha could only do "Ijtehaadi Mistakes" and none of Intentional Sin.<br />
</div></div>Unknownnoreply@blogger.com0