Monthly Archives: November 2010

Prophet mohammad [pbuh] Vs Shia Imams


Previously we saw shia sahih hadith from Al-kafi that Prophet mohammad [pbuh] did mistake in salah [prayer] i.e. forgot the no. of dhuhr prayer rakats!

[Note: We do have this hadith but our definition is far different from shia’s].

Now i wonder did Shia have any sahih hadith which says the Imam did this type of mistakes? Mistake in salah by infallible person i.e. imam? [bcoz after this SAHIH hadith on mistake, atleast shia can’t claim that prophet[pbuh] was infallible or can’t do minor mistakes!]

Note: My concern here is just to point out real shia faith about prophet mohamamd[pbuh] & imams.

If u ask any shia: Who is superior prophet mohamamd[pbuh] or Imam? May be he/she would say within second that of-course Prophet mohamamd[pbuh].

But lets see what shia SAHIH hadiths say about infallibility of prophet mohamamd[pbuh] & imams:

About prophet:

As we gave you shia sahih hadith: that prophet mohamad[pbuh] did mistake in salah. [& according to shia, this reality is mind-shaking or may be not for those who use taqiyyah].

About imams:

1. Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-Hujjah, Ch. 15, hadeeth # 2, pg. 203 – 205

بَقِيَّةً مِنْ آدَمَ ع وَ خِيَرَةً مِنْ ذُرِّيَّةِ نُوحٍ وَ مُصْطَفًى مِنْ آلِ إِبْرَاهِيمَ وَ سُلَالَةً مِنْ إِسْمَاعِيلَ وَ صَفْوَةً مِنْ عِتْرَةِ مُحَمَّدٍ ص لَمْ يَزَلْ مَرْعِيّاً بِعَيْنِ اللَّهِ يَحْفَظُهُ وَ يَكْلَؤُهُ بِسِتْرِهِ مَطْرُوداً عَنْهُ حَبَائِلُ إِبْلِيسَ وَ جُنُودِهِ مَدْفُوعاً عَنْهُ وُقُوبُ الْغَوَاسِقِ وَ نُفُوثُ كُلِّ فَاسِقٍ مَصْرُوفاً عَنْهُ قَوَارِفُ السُّوءِ مُبْرَأً مِنَ الْعَاهَاتِ مَحْجُوباً عَنِ الْآفَاتِ مَعْصُوماً مِنَ الزَّلَّاتِ مَصُوناً عَنِ الْفَوَاحِشِ كُلِّهَا

Imaam Al-Saadiq said:“…He is the remainder from Aadam (عليه السلام), the best (ones) from the progeny of Nooh (عليه السلام), the chosen one from the family (ahl) of Ibraaheem (عليه السلام), and the offspring from Ismaa`eel, and the elite (ones) from the lineage (`itrah) of Muhammad (صلى الله عليه وآله وسلم), He has always been looked after by the eyes of Allaah who protects him and guards him with his curtain, he is expelled from the ropes of Iblees, and he is a solder he pushes away from approaching twilight. And all immorality (fisq) and evil is discharged from him, he is free deformities, he is veiled from diseases, he is ma`soom from (any) minor sin, and he is preserved from all (types) of filth (fawaaHish)…

^^ Al-Majlisi said this hadeeth is Sahih Mir’aat Al-`Uqool, vol. 2, pg. 400

2. Here is another  Sahih hadeeth found in Al-Sadooq’s Kamaal Al-Deen, that Imam Ali has specifically said that “we”, the Ahl Al-Bayt, are masoom.

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار عن أحمد بن محمد بن عيسى عن الحسين بن سعيد عن حماد بن عيسى عن إبراهيم بن عمر اليماني عن سليم بن قيس الهلالي عن أمير المؤمنين علي بن أبي طالب ع قال إن الله تبارك و تعالى طهرنا و عصمنا و جعلنا شهداء على خلقه و حججا في أرضه و جعلنا مع القرآن و جعل القرآن معنا لا نفارقه و لا يفارقنا

Ameer Al-Mu’mineen `Alee bin Abee Taalib (عليه السلام) said: “Verily Allaah (تبارك و تعالى) has purified us and (made) us infallible (`iSmunaa), and made us witnesses upon his creations, and his proof on his earth, and made us with the Qur’aan, and made the Qur’aan with us. We she not separate from it (The Qur’aan) nor shall it (the Qur’aan) separate from us”
Source:
Source: Al-Sadooq, Kamaal Al-Deen, vol. 1, ch. 22, pg. 240, hadeeth # 63

3. Here is the same hadeeth going through a different chain in the beginning of the isnaad, this is found in Al-Kaafi

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ص قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى طَهَّرَنَا وَ عَصَمَنَا وَ جَعَلَنَا شُهَدَاءَ عَلَى خَلْقِهِ وَ حُجَّتَهُ فِي أَرْضِهِ وَ جَعَلَنَا مَعَ الْقُرْآنِ وَ جَعَلَ الْقُرْآنَ مَعَنَا لَا نُفَارِقُهُ وَ لَا يُفَارِقُنَا

Ali bin Abi Taalib said: “Verily Allaah (تبارك و تعالى) has purified us and (made) us infallible, and made us witnesses upon his creations, and his proof on his earth, and made us with the Qur’aan, and made the Qur’aan with us. We shall not separate from it (The Qur’aan) nor shall it (the Qur’aan) separate from us”
Source: Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-Hujjah, Ch. 15, hadeeth # 2, pg. 203 – 205 & Al-Majlisi said this hadeeth is Hasan (Good) in Mir’aat Al-`Uqool, vol. 2, pg. 343

^^ Comment: After reading all hadiths, any person can point out what they believe & what they hide in public.

Because the guy namely sheikh sadooq presented mistake by prophet mohamamd[pbuh] & also presented the sahih hadith of protection of imams from even MINOR SINS!

Now i ask again: WHO IS SUPERIOR? YA RAFIDA? THINK AGAIN & ANSWER.

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Filed under Infallibility issues with shia imams, Question bank for shiite's, Shiite's sahih hadith

Tahreef in Quran – 2


Here are two EXTREMELY SAHIH shia hadiths with extremely sound sanad:

1. Kulayni Narrated in Al Rawdah:

وروى الكليني في الروضة: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن بريد بن معاوية، قال: تلا أبو جعفر: [أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم، فإن خفتم تنازعاً في الأمر فأرجعوه إلى الله وإلى الرسول وإلى أولي الأمر منكم].
ثم قال: كيف يأمر بطاعتهم ويرخص في منازعتهم؟ إنما قال ذلك للمأمورين الذين قيل لهم: [أطيعوا الله وأطيعوا الرسول].

Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from umar Bin Uthunayh, from buraid Bin Muawiyah, Abu Ja’afar RAA recited: “Obey God, and obey the Messenger, and those charged with authority among you. If ye fear from a dispute in anything among yourselves, refer it to God His Messenger and those charged with authority among you.” (original verse 004:059) Then he said: How is it that God Orders us to Obey them (12 Imams) then allows us to have a dispute with them!? He only said it to those who were ordered “Obey God, and obey the Messenger”.

2. Ali bin ibrahim al Qummi regarding Tafseer Surat al Nisa’a:

روى علي بن إبراهيم القمي -أيضاً- في تفسير سورة النساء، فقال: حدثني أبي، عن ابن أبي عمير، عن ابن أذينة، عن زرارة، عن أبي جعفر، قال: [ولو أنهم إذ ظلموا أنفسهم جاءوك يا علي فاستغفروا الله واستغفر لهم الرسول لوجدوا الله تواباً رحيماً] هكذا نزلت!!

narrated from his father from Ibn Abi umayr from umar Bin Uthunayh from Zurarah from Abu Abdullah Ja’afar RAA: “If they had only, when they were unjust to themselves, come unto thee O ALI and asked God’s forgiveness, and the Messenger had asked forgiveness for them, they would have found God indeed Oft-returning, Most Merciful.” This is how it was revealed! (original verse 004:064)

Comment: Mashallah finally shia found name of Imam Ali in quran.

Ya shia still you claim that: we [shia] believe in present quran!

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Filed under Revealing Shia sect, Shiite's sahih hadith, Tahreef in Quran

Fadak: Truth Vs Falsehood


Shia try to claim that Fadak was snatched by Abu Bakr[ra] from Fatima[ra] & try to quote hadiths from Bukhari & Muslim to bach-up this false claim [like anger of fatima[ra] & then Ali[ra] buried her secrately]!

But they skip many hadiths which is also on same issue but when: all narrations & view of ahul-sunnah scholars considered as a whole, then story leans to opposite  direction.

Let me first give u some brief theory:

The number of hadith which mention about Hazrat Fatima[ra] demand for share of the Fadak land are 15 [or may be more] in number. There are five hadith in Sahih Bukhari, three hadith in Sahih Muslim, two hadith in Ibn Tirmidhi, four hadith in Sunan Abi Dawood, and one hadith in Sunan Nisai.

Let me quote some of them: [& i will highlight the important part related to this topic.]

1. Bukhari :: Book 53 :: Volume 4 :: Hadith 325

Narrated ‘Aisha: (mother of the believers) After the death of Allah ‘s Apostle Fatima the daughter of Allah’s Apostle asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah’s Apostle.

She used to ask Abu Bakr for her share from the property of Allah’s Apostle which he left at Khaibar, and Fadak, and his property at Medina (devoted for charity). Abu Bakr refused to give her that property and said, “I will not leave anything Allah’s Apostle used to do, because I am afraid that if I left something from the Prophet’s tradition, then I would go astray.” (Later on) Umar gave the Prophet’s property (of Sadaqa) at Medina to ‘Ali and ‘Abbas, but he withheld the properties of Khaibar and Fadak in his custody and said, “These two properties are the Sadaqa which Allah’s Apostle used to use for his expenditures and urgent needs. Now their management is to be entrusted to the ruler.” (Az-Zuhrl said, “They have been managed in this way till today.”)

2. Muslim :: Book 19 : Hadith 4354

It has been narrated by ‘Urwa b Zubair on the authority of ‘A’isha, wife of the Holy Prophet (may peace be upon him), that Fatima, daughter of the Messenger of Allah (may peace be upon him), requested Abu Bakr, after the death of the Messenger of Allah (may peace he upon him), that he should set apart her share from what the Messenger of Allah (may peace be upon him) had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of Allah (may peace be npon him) said:” We do not have any heirs; what we leave behind is Sadaqa (charity).” The narrator said: She (Fatima) lived six months after the death of the Messenger of Allah (may peace be upon him) and she used to demand from Abu Bakr her share from the legacy of the Messenger of Allah (may peace be upon him) from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, ‘Umar handed them over to ‘All and Abbas, but ‘Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned ‘Umar kept them with him, and said: These are the endowments of the Messenger of Allah (may peace be upon him) (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day.

3. Bukhari :: Book 57 :: Volume 5 :: Hadith 60

Narrated ‘Aisha: Fatima sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Apostle through Fai (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty. Abu Bakr said, “Allah’s Apostle said, ‘We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad’s Family can eat from this property, i.e. Allah’s property, but they have no right to take more than the food they need.’ By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet’s) life-time, and I will dispose with it as Allah’s Apostle used to do,” Then ‘Ali said, “I testify that None has the right to be worshipped but Allah, and that Muhammad is His Apostle,” and added, “O Abu Bakr! We acknowledge your superiority.” Then he (i.e. ‘Ali) mentioned their own relationship to Allah’s Apostle and their right. Abu Bakr then spoke saying, “By Allah in Whose Hands my life is. I love to do good to the relatives of Allah’s Apostle rather than to my own relatives” Abu Bark added: Look at Muhammad through his family (i.e. if you are no good to his family you are not good to him).

4. Bukhari :: Book 59 :: Volume 5 :: Hadith 368

Narrated ‘Aisha: Fatima and Al’Abbas came to Abu Bakr, claiming their inheritance of the Prophet’s land of Fadak and his share from Khaibar. Abu Bakr said, “I heard the Prophet saying, ‘Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.’ By Allah, I would love to do good to the Kith and kin of Allah’s Apostle rather than to my own Kith and kin.”

5. Bukhari :: Book 80 :: Volume 8 :: Hadith 718

Narrated ‘Aisha: Fatima and Al ‘Abbas came to Abu Bakr, seeking their share from the property of Allah’s Apostle and at that time, they were asking for their land at Fadak and their share from Khaibar. Abu Bakr said to them, ” I have heard from Allah’s Apostle saying, ‘Our property cannot be inherited, and whatever we leave is to be spent in charity, but the family of Muhammad may take their provisions from this property.” Abu Bakr added, “By Allah, I will not leave the procedure I saw Allah’s Apostle following during his lifetime concerning this property.” Therefore Fatima left Abu Bakr and did not speak to him till she died.

6. Dawud :: Book 19 : Hadith 2963

Narrated Aisha, Ummul Mu’minin: Fatimah was demanding (the property of) sadaqah of the Apostle of Allah (peace_be_upon_him) at Medina and Fadak, and what remained from the fifth of Khaybar. Aisha quoted AbuBakr as saying: The Apostle of Allah (peace_be_upon_him) said: We are not inherited; whatever we leave is sadaqah. The family of Muhammad will eat from this property, that is, from the property of Allah. They will not take more then their sustenance.

7. Tirmidhi: 1614

جَاءَتْ فَاطِمَةُ إِلَى أَبِي بَكْرٍ فَقَالَتْ مَنْ يَرِثُكَ قَالَ أَهْلِي وَوَلَدِي قَالَتْ فَمَا لِي لَا أَرِثُ أَبِي
فَقَالَ أَبُو بَكْرٍ سمَِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا نُورَثُ وَلَكِنِّي أَعُولُ مَنْ
كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعُولُهُ وَأُنْفِقُ عَلَى مَنْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ يُنْفِقُ عَلَيْهِ

Sayyidina Abu Hurayrah (ra) reported that Sayyidiah Fatimah (ra) came to Sayyidina Abu Bakr (ra) and asked, “Who will inherit you?” He said, “My wife and my children.”
She asked, “Then, what is with me that I do not inherit my father?” So, Abu Bakr (SAW) said, “I had heard Allah’s Messenger (SAW) say : We are not inherited. But, I will support whom Allah’s Messenger.i used to support and I will provide whom he used to provide.

hadith is sahih according to sheikh albani.

8. Tirmidhi Hadith 1615:
Both of them reported from Muhammad ibn Umar, from Abu Salamah who from Abu Hurayrah [& in Ahmed 79]

& many more with almost same text with the addition that Ali[ra] buried Fatima[ra] secretly.

Now some points from SUNNI HADITH SCIENCE:

There is one terminology called Mudraj in Hadith sciences.

The word “anger” is only mentioned in the Hadith transmitted from Hazrat Aisha[ra]. It is not mentioned in the Hadith narrated from other companions like Hazrat Abu Huraira, Hazrat Um Hani, etc.

Further the hadith narrated from Hazrat Aisha is of two types, one type mentions the word “anger” while the other type does not mention “anger”. The hadith which mention the word “anger” are all narrated by Ibn Shahab Zehri [well known for his idraaj of statements].

Al-Zuhri make idraaj of statements into hadiths from time to time, yet, he does it mainly to explain it.
You can find many examples in a book by Al-Khateeb Al-Baghdaadi that gives examples of Mudraj statements.
Here is the most famous one that comes to mind.

أول ما بدئ بالرسول الوحي قالت: كان يتحنث في غار حراء والتحنث التعبد الليالي ذوات العدد
الراوي: عائشة المحدث: ابن عثيمين – المصدر: شرح النزهة لابن عثيمين – الصفحة أو الرقم: 208
خلاصة حكم المحدث: عبارة (والتحنث: التعبد) مدرجة من كلام الزهري تفسيرا للحديث

This means that after Hazrat Abu Bakr RA had mentioned the reason for not giving Hazrat Fatima RA the share in Fadak, the latter had become silent after being satisfied. The narrator equated “silence” to “anger” and added the words to the hadith [to explain it]. This is also known as Mudraj in Hadith sciences.

“An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated).

For example, al-Khatib relates via Abu Qattan and Shababah — Shu’bah — Muhammad b. Ziyad — Abu Hurairah — The Prophet (may Allah bless him and grant him peace), who said, “Perform the ablution fully; woe to the heels from the Fire!”
Al-Khatib then remarks, “The statement, ‘Perform the ablution fully’ is made by Abu Hurairah, while the statement afterwards, ‘Woe to the heels from the Fire!’, is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, “Complete the ablution, for Abu ‘l-Qasim (may Allah bless him and grant him peace) said: ‘Woe to the heels from the Fire!’.”

[i.e. why we want each & every hadith on fadak issue to know the truth. & our HADITH SCIENCE is not joke as that of SHIA’s.]

Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another.

A reporter found to be in the habit of intentional idraj is generally unacceptable and considered a liar. However, the traditionists are more lenient towards those reporters who may do so forgetfully or in order to explain a difficult word”.

http://www.sunnahonline.com/ilm/sunnah/0008_page3.htm#1

Then why Ali[ra] buried her secretly:

THIS DOESNOT MEAN ANYTHING BCOZ HERE IS THE SAME HADITH:

Bukhari 2.339: Narrated Ibn `Abbas. A person died and Allah’s Apostle used to visit him. He died at night and (the people) buried him at night. In the morning they informed the Prophet (about his death). He said, “What prevented you from informing me?” They replied, “It was night and it was a dark night and so we disliked to trouble you.” The Prophet went to his grave and offered the (funeral) prayer.

Note: This could have been the very same reason for not troubling hz abu bakar(ra) but when later informed he offered the funeral prayer again.

The Shiite asked why was Fatima[ra] buried at night, I want to ask Why was the prophet PBUH buried at night? and why was Aisha[ra]buried at night and many others? You think it’s something strange that people be buried at night? think again.
Secondly women ask specifically to be buried at night because they don’t want anyone to see their bodies even in death and this is out of shyness.

Shaykh Ibn Taymiyyah says in his Minaaj al Sunnah:

وكذلك ما ذكره من إيصائها أن تُدفن ليلا ولا يصلي عليها أحد منهم لا يحكيه عن فاطمة ويحتج به إلا رجل جاهل يطرق على فاطمة ما لا يليق بها

he was saying was that Fatimah didn’t request to not be prayed over by Abu Bakr and others.

& here are two reliable sound hadiths & sahih hadith which says Abu Bakr [ra] lead the funeral prayer of fatima [ra] & they both talked to each other:

a. صلى أبو بكر رضي الله عنه على فاطمة بنت رسول الله فكبر عليها أربعًا

Hammad narrate from Ibrahim Nakhi that Hz. Abu Bakr[ra] lead salah-e-Janaza of Bibi Fatima Bint Muhammad[ra] with four Takbeers [ Tabqaat(Ibn Saad) Vol 8, Page 16]

b. When Hz. Fatima[ra] died Hz. Abu Bakr[ra] and Hz. Umar[ra] came, Hz. Abu Bakr[ra] asked Hz. Ali[ra] to lead prayer, Hz.Ali[ra] declined and said in presence of Khalifa of RasoolAllah[saw] how can I. [ Ali Mutaqi Al Nahdi author of Kanzal Amaal Vol 6 page 318, narrated through Khatib from Baqir]

c. ماتت فاطمة بين المغرب والعشاء فحضرها أبو بكر وعمر وعثمان والزبير وعبد الرحمن بن عوف رضي الله عنهم، فلما وضعت ليصلي عليها، قال على: تقدم يا أبا بكر، قال أبو بكر رضي الله عنه: وأنت يا أبا الحسن؟ قال: نعم، فوالله لا يصلي عليها غيرك، فصلى عليها أبو بكر رضي الله عنه ودفنت ليلاً

Ali bin al Husein narrated: Hz. Fatima[ra] died betwen Maghrib and Isha so Hz. Abu Bakr[ra] and Hz. Umar[ra] And Uthman and Zubair and AbdulRahman bin Awf (raa) came, Hz. Ali said: Come forth ya Abu Bakr, then Abu Bakr[ra] asked Hz. Ali[ra]: What about you ya Abu al Hassan? Hz.Ali[ra] declined saying: yes by Allah no one but you prays on her, So Abu Bakr did and she was buried at night.
source: Mukhtasar Kitab al muwafaqah, has weakness in the Isnad and what is Sahih is that Ali prayed on her in Sahih Muslim #1759.

d. عن الشعبي أنه قال: (لما مرضت فاطمة أتاها أبو بكر الصديق فاستأذن عليها، فقال علي: يافاطمة هذا أبو بكر يستأذن عليك؟ فقالت: أتحب أن آذن له؟ قال: نعم، فأذنت له فدخل عليها يترضاها، فقال: والله ما تركت الدار والمال، والأهل والعشيرة، إلا إبتغاء مرضاة الله، ومرضاة رسوله، ومرضاتكم أهل البيت، ثم ترضاها حتى رضيت)- السنن الكبرى للبيهقي 6/301-

“When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you, O Ahlel Bayt.’ So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi, vol 6, page 301)

This Hadith is narrated by Bayhaqi in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a good (hasan) chain.” Muhibb al Din al-Tabari cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi in the Siyar (Ibid).

لما مرضت فاطمة أتاها أبو بكر الصديق فاستأذن عليها فقال علي يا فاطمة هذا أبو بكر يستأذن عليك فقالت أتحب أن آذن له قال نعم فأذنت له فدخل عليها يترضاها فقال والله ما تركت الدار والمال والأهل والعشيرة إلا ابتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتى رضيت

Al-Bayhaqi, Ibn Kathir, and Ibn Hajar all authenticate this hadith & Ibn Kathir states it as Sahih in his Al Bidayah and Ibn Hajar in his Fath Al Bari.

وقال ابن حجر: «وهو وإن كان مرسلاً فاسناده إلى الشعبي صحيح»- فتح الباري 6/202
Ibn hajar says : the mursal of Shuba [الشعبي] is sahih

So the hadith is sahih as a whole.

More points to ponder: For the sake of jahil layman shia’s: Lets suppose she was angry with Abu Bakr[ra].

But ahle-sunnah have sahih hadith that fatima[ra] talked to Abu Bakr[ra] & also pleased with him.

Now the question arises: she did not talk to Abu Bakr[ra] as stated in Bukhari by Aisha[ra], so it is the clear contradiction?

Answer: No, it is not a contradiction. It is said in Bukhari that she did not talk till she died. This means she did not talk about FADAK till she died because she was satisfied by the answer given by Abu Bakr[ra] afterwards.

Now still shia try to show that: No, she was angry, & whosoever angered her, angered the prophet & who soever angered prophet angered ALLAH.

Answer: We ahul-sunnah also have sahih hadith that Ali[ra] angered her. Did u saw any ahul-sunnah try to say on that issue that: Ali[ra] angered Fatima[ra] therefore Ali[ra] angered ALLAH? [nauzubillah]

But this slander is only raised by shia’s.

In any case if bil-Fardh Sayyidah Fatimah Radhi Allahu ‘anha did not stop being angry with Sayyidina Abu Bakr Radhi Allahu `anhu, this would reflect badly on Sayyidah Fatimah not on Abu Bakr. Rasoolullah Sallallahu `alyhi wa Sallam was angry with people who quarreled with Abu Bakr, even when it was Abu Bakr who was more at fault!

It is narrated in Sahih Bukhari, kitab ut-Tafseer:

سمعت ابا الدرداء يقول كانت بين ابي بكر وعمر محاورة فاغضب ابو بكر عمر فانصرف عنه عمر مغضبا فاتبعه ابو بكر يساله ان يستغفر له فلم يفعل حتى اغلق بابه في وجهه فاقبل ابو بكر الى رسول الله صلى الله عليه وسلم فقال ابو الدرداء ونحن عندهفقال رسول الله صلى الله عليه وسلم اما صاحبكم هذا فقد غامر قال وندم عمر على ما كان منه فاقبل حتى سلم وجلس الى النبي صلى الله عليه وسلم وقص على رسول الله صلى الله عليه وسلم الخبر قال ابو الدرداء وغضب رسول الله صلى الله عليه وسلم وجعل ابو بكر يقول والله يا رسول الله لانا كنت اظلمفقال رسول الله صلى الله عليه وسلم هل انتم تاركون لي صاحبي هل انتم تاركون لي صاحبي اني قلت يا ايها الناس اني رسول الله اليكم جميعا فقلتم كذبت وقال ابو بكر صدقت

صحيح البخاري – کتاب التفسير

There was a dispute between Abu Bakr and ‘Umar, and Abu Bakr made Umar angry. So ‘Umar left angrily. Abu Bakr followed him, requesting him to ask forgiveness (of Allah) for him, but ‘Umar refused to do so and closed his door in Abu Bakr’s face. So Abu Bakr went to Allah’s Apostle while we were with him. Allah’s Apostle said, “This friend of yours must have quarrelled (with somebody).” In the meantime ‘Umar repented and felt sorry for what he had done, so he came, greeted (those who were present) and sat with the Prophet and related the story to him. Allah’s Apostle became angry and Abu Bakr started saying, “O Allah’s Apostle! By Allah, I was more at fault (than Umar).” Allah’s Apostle said, “Will you people not leave, for my sake, my companion? When I said, ‘O people I am sent to you all as the Apostle of Allah,’ you said, ‘You tell a lie.’ while Abu Bakr said, ‘You have spoken the truth .”

Note: This was a case where Abu Bakr Radhi Allahu `anhu was more at fault by his own admission and Rasoolullah Sallallahu `alyhi wa Sallam was still angry with the one who quarreled with him so what of a matter in which Abu Bakr as-Siddeeq Radhi Allahu `anhu was ruling correctly, according to the explicit Sunnah and the other person had a wrong opinion?

So certainly Sayyidah Fatimah Radhi Allahu `anhu cleared up the matter between her and Abu Bakr Radhi Allahu `anhu, as befits her high status. And most certainly she did not remain angry with her father’s closest friend and companion in this world, merely for the sake of worldly land and money.

I am really amused at my Shia brothers. The Prophet said, “Whoever angers Fatima angers me.” I am not rejecting this Hadith. Let us investigate the scopes of the hadith and the respective logical corollaries.

Scope 1. All-superceding injunction:

The scope of this hadith is unconditional and it supersedes other injunctions of Islam if they contradict this hadith. It is not applicable only in house-hold affairs or social affairs, it is also applicable in Political and Judicial affaires of the State. In this case some questions arise.

A. Who then belongs the supreme Authority: the Caliph (Abu Bakr) or Fatima, the Imam (Ali) or Fatima?

All individual Muslims are in same position in front of the Court of Justice except Fatima. Islam has given her this special position. What she asks for is to be handed over to her by the Caliph or the Judge without any farther investigation.

B. Is it a fundamental rule of Islamic jurisprudence?

The Shias are to give a clear answer to these questions.

Scope 2. A specific reaction of the Prophet:

This hadith deals with a specific event. The Prophet felt disturbed at hearing that Ali decided to marry Abu Jahl’s daughter and said such thing in response. In this case the Shias of Ali are to deal with their Imam first. It has no connection with Abu Bakr when he gives judicial verdict as a Caliph.

Scope 3. A general recommendation of a loving father:

Esteemed Fatima was a pious lady and the Prophet loved her much as a father. He felt sorry and pain when he found her in distress. He expressed his attitude. He did not mean by this that a Caliph or a Judge is also under this recommendation and that they are too listen to and obey her in all respect. If this is the case, Shia turmoil is utter nonsense.

Fadak in prophet’s era:

Did Fatima[ra] asked fadak during prophets life time?

The hadith from sunnan abi dawood; Kitab Al-Kharaj, Wal-Fai’ Wal-Imarah; hadith 2966

Narrated Umar ibn AbdulAziz:  Al-Mughirah (ibn Shu’bah) said: Umar ibn AbdulAziz gathered the family of Marwan when he was made caliph, and he said: Fadak belonged to the Apostle of Allah (peace_be_upon_him), and he made contributions from it, showing repeated kindness to the poor of the Banu Hashim from it, and supplying from it the cost of marriage for those who were unmarried. Fatimah asked him to give it to her, but he refused. That is how matters stood during the lifetime of the Apostle of Allah (peace_be_upon_him) till he passed on (i.e. died).
When AbuBakr was made ruler he administered it as the Prophet (peace_be_upon_him) had done in his lifetime till he passed on. Then when Umar ibn al-Khattab was made ruler he administered it as they had done till he passed on. Then it was given to Marwan as a fief, and it afterwards came to Umar ibn AbdulAziz.
Umar ibn AbdulAziz said: I consider I have no right to something which the Apostle of Allah (peace_be_upon_him) refused to Fatimah, and I call you to witness that I have restored it to its former condition; meaning in the time of the Apostle of Allah (peace_be_upon_him).

Comment: So we can see that during the lifetime of prophet S.A.W.; she also asked for fadak but prophet refused her & kept fadak for poor & needy. Umar Bin Abdul Aziz [ra] could have given fadak regarding any reason… could have been given as a gift!…. but he definitely did not give it to compensate because he thought Fatima [ra] was wronged…no way!

It is therefore concluded that Fadak was neither inheritance nor a gift. This was exactly the position of Imam ‘Ali. When he became the Khalifah he did not treat Fadak as the estate of his deceased wife Sayyidah Fatimah, by taking a quarter for himself and distributing the remaining three quarters between , Husayn and Umm Kulthum according to the rule “to the male twice the share of the female”. This is an established fact of history. Why is Abu Bakr execrated for something which was also done by ‘Ali? In fact, Sayyid Murtada (known as ‘Alam al-Huda) narrates in his book on Imamah entitled ash-Shafi, that when ‘Ali became the khalifah he was approached about returning Fadak. His reply was:

I am ashamed before Allah to overturn something that was prohibited by Abu Bakr and continued by ‘Umar.” (al-Murtada, ash-Shafi fil-Imamah, p. 231; and Ibn Abil Hadid, Sharh Nahj al-Balaghah, vol. 4)

According to both Sunni and Shia narrations, Hadrat Abu Bakr (radhiallahu anhu) was greatly saddened by the developments and by Hadrat Fatima’s displeasure. He went to great lengths to please her while remaining firm on the Shariah. He went to her home, stood at her door in the midday sun and asked Hadrat Ali (radhiallahu anhu) to be his intercessor in his sincere attempt to placate and please Hadrat Fatima (radhiallahu anha). Ultimately she became pleased with him and accepted his decision. These narrations appear in Madaarijun Nubuwwah, Kitaabul Wafaa, Baihaqi and in the commentaries of Mishkaat (all authoritative Kitaabs of the Ahlus Sunnah).

Kitaabul Muwaafiqah narrates that Anaani said:

“ Abu Bakr (radhiallahu anhu) came to the door of Fatima (radhiallahu anha) in the midday sun and said: ‘I shall not leave from here as long as the daughter of Rasulullah (sallallahu alayhi wasallam) remains displeased with me. Hadrat Ali (radhiallahu anhu) came to Fatima (radhiallahu anha) and giving her an oath urged her to become pleased. Then she became pleased (with Hadrat Abu Bakr).”

Further narrations state: [as quoted above]

When Hadrat Fatima (radhiallahu anha) fell sick Abu Bakr Siddiq (radhiallahu anhu) came and asked permission to see her.

Ali said: “Fatima, here is Abu Bakr asking permission to see you.” She said: “Would you like me to give him permission?” (Al-Dhahabi said in the Siyar (Al Arna’ut ed. 2:121): “She applied the Sunna by not giving permission to anyone to enter her husbands house except by his command.”)

He said yes, whereupon she gave him permission. He entered to see her, seeking her good pleasure, and said: “By Allah! I did not leave my house, property, family, and tribe except to please Allah, and to please His Prophet, and to please you, the People of the House (ahl al bayt)! He continued to seek her good pleasure until she was pleased.” [*]

أخبرنا أبو عبد الله الحافظ ثنا أبو عبد الله محمد بن يعقوب الحافظ ثنا محمد بن عبد الوهاب ثنا عبدان بن عثمان العتكي بنيسابور ثنا أبو ضمرة عن إسماعيل بن أبي خالد عن الشعبي قال ثم لما مرضت فاطمة رضي الله عنها أتاها أبو بكر الصديق رضي الله عنه فاستأذن عليها فقال علي رضي الله عنه يا فاطمة هذا أبو بكر يستأذن عليك فقالت أتحب أن آذن له قال نعم فأذنت له فدخل عليها يترضاها وقال والله ما تركت الدار والمال والأهل والعشيرة إلا ابتغاء مرضاة الله ومرضاة رسوله ومرضاتكم أهل البيت ثم ترضاها حتى رضيت

[*] Bayhaqi (rahimullah) in al Sunan al Kubra (6:300-301) and Dala’il al-Nubuwwa (7:273-281) who said: “It is narrated with a fair (hasan) chain.”

Muhibb al Din al-Tabari (rahimullah) cited it in al Riyad Al Nadira (2:96-97 #534) and Dhahabi (rahimullah)in the Siyar (Ibid).

Ibn Kathir (rahimullah) states it as Sahih in his Al Bidayah and Ibn Hajar (rahimullah) in his Fath Al Bari.

Shia records also confirm that Hadrat Fatima (radhiallahu anha) became pleased with Hadrat Abu Bakr (radhiallahu anhu).

Ibn-i-Mitham writes in the context of interpreting Nahj-ul-Balaga: “Abu Bakr said to Fatima: Whatever belonged to your father, belongs to you as well. The Messenger of Allah kept something apart out of his personal share (fadak) and distributed the rest of it in the name of Allah. By Allah, I’ll do with you what he used to do with you. Fatima was pleased to hear these words, a confirmation of the Prophetic practice” { Ibn-i-Mitham al-Buhrani, Sharh Nahj-ul-Balaga, Vol.5, P. 107,109 , Tehran }

” إن أبا بكر قال لها : إن لك ما لأبيك ، كان رسول الله صلى الله عليه وآله يأخذ من فدك قوتكم ، ويقسم الباقي ويحمل منه في سبيل الله ، ولك على الله أن أصنع بها كما كان يصنع ، فرضيت بذلك وأخذت العهد عليه به

The Imaamiyyah Shia author of Hujjaajus Saalikeen states:

“Verily, when Abu Bakr saw that Fatima was annoyed with him, shunned him and did not speak to him after this on the issue of Fadak, he was much aggrieved on account of this. He resolved to please her. He went to her and said: ‘ Oh daughter of Rasulullah! You have spoken the truth in what you have claimed, but I saw Rasulullah (sallallahu alayhi wasallam) distributing it (i.e. the income of Fadak). He would give it to the Fuqaraa, Masaakeen and wayfarers after he gave your expenses and expenses of the workers.’ She then said:’ Do with it as my father, Rasulullah (sallallahu alayhi wasallam) had done.’ Abu Bakr said:’ I take an oath by Allah for you! It is incumbent on me to do with it what your father used do with it.’ Fatima said: ‘ By Allah! You should most certainly do so.’ Abu Bakr said: ‘ By Allah! I shall most certainly do so.’ Fatima said: ‘ O Allah! Be witness.’ Thus, she became pleased with this and she took a pledge from Abu Bakr. Abu Bakr would give them ( Fatima and others of the Ahl-e-Bait) expenses there from and distribute the balance to the Fuqaraa, Masaakeen and wayfarers.”

Comment: This narration is also in other books of the Imaamiyyah Shias. It confirms that Hadrat Abu Bakr (radhiallahu anhu) believed that Hadrat Fatima (radhiallahu anha) was truthful in her claim, but the practice of Rasulullah (sallallahu alayhi wasallam) convinced him that ownership was not given to Hadrat Fatima (radhiallahu anha). The accusation against Hadrat Abu Bakr (radhiallahu anhu) is therefore pure slander.

Final wordings: 1. And Hafiz ibn Hajar said:

وَنَقَلَ الْبَيْهَقِيُّ فِي ” الِاعْتِقَاد ” بِسَنَدِهِ إِلَى أَبِي ثَوْر عَنْ الشَّافِعِيّ أَنَّهُ قَالَ : أَجْمَعَ الصَّحَابَة وَأَتْبَاعهمْ عَلَى أَفْضَلِيَّة أَبِي بَكْر ثُمَّ عُمَر ثُمَّ عُثْمَان ثُمَّ عَلِيّ.

“Imam Baiqhi narrated in his al-Aitiqad that Imam Shafi  said that there is Ijma of Sahabas and Tabieen on the superiority of Hazrat Abu Bakar [ra] , then Umar [ra] , then Usman [ra] and then Ali [ra] .”

Comment: The three Sahabas mentioneda bove, accroding to Shias they forced to give bayat/snatched fadak/broke rib of fatima[ra]/burned the house/etc. etc.

I can assure that you will never be able to provide any authentic references to back up your claim.

And what is the ruling of Ahle Sunnah regarding a person who goes against this Ijma?

2. Hafiz ibn Katheer  in “Bidaya wal Nihaya” vol 7, chapter “شيء من فضائل أمير المؤمنين علي بن أبي طالب” wrote:

وقد ثبت عنه بالتواتر أنه قال على منبر الكوفة‏:‏ أيها الناس‏!‏ إن خير هذه الأمة بعد نبيها أبو بكر ثم عمر، ولو شئت أن أسمي الثالث لسميت‏

“And it’s proven from him [Ali] in “tawatur” form, that He said on the minbaar in Kufa: “O people! The best one in this Ummah after her Prophet is Abu Bakr [ra] , then Umar [ra] . And if I wanted to say you the third name, I would do that.”

So what is the ruling of denying tawatur? Few weak and gharib narrations or narrations took out of context can’t over rule tawatur and Ijma.

3. Hafiz ibn Hajr quotes Hazrat Ali [ra] :

ولا يبلغني عن أحد يفضلني عليهما إلا جلدته حد المفتري

“I will lash anyone who prefers me over Abu Bakr and Umar, the lashing of a slanderer.”

[Lisan al-Mizan, Vol. III P. 290]

contributed by RajabMohsin, ahlussunnah, tripolysunni, ibn ahmed & others.

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Filed under Articles, Clarification about sunni hadiths, Rebuttals

Aisha[ra] was not murdered by any sahaba


Many shia ask & many claim that sahaba or muawiyah[ra] killed hazrat aisha[ra]! i.e. One day, he  deceitfully invited her for dinner as a pretense and threw her in a cavity, in which he had placed bare swords and daggers. She was very elderly and weak, became wounded and passed away due to the concussion caused by the wounds.

But this is not true.

This is the narration use to oppose the fact that Aisha[ra] was killed by Muawiyah[ra] or any other sahaba.

It is a meeting of Ibn Abbas[ra] with Aisha[ra] in her final hours. i.e. she died the natural death.

Source: Musnad of Ahmad bin Hanbal, vol. 4 (Musnad of Ibn `Abbaas), pg. 297 – 298, hadeeth # 2496

According to the Rijaal and Science of Hadeeth, this Hadeeth is considered Sahih.

Here is what Shuy`ab Al-Aran’ut has said concerning this hadeeth:

“The isnaad (of this hadeeth) is strong on the condition of Muslim (author of Sahih Muslim), the men (in the isnaad) are (all) trustworthy, and they are all men found in the Shaykhayn’s (Bukhari & Muslim) other than `Abd Allaah bin Khuthaym, and he is `Abd Allaah bin `Uthmaa bin Khuthaym, and he is from the men of Muslim (sahih muslim), and he is trustworthy.”

Here is some more research on `Abd Allaah bin `Uthmaan bin Khuthaym:
Taken from Ibn Hajr’s Lisaan Al-Meezaan:
– بن خثيم اسمه عبد الله بن عثمان بن خثيم القاري المكي عن صفية بنت شيبة وأبي الطفيل وعنه السفيانان وثقه يحيى بن معين والعجلي
– He is said to be thiqah (trustworthy) by Ibn Ma`een and Al-`Ajalee

Source: Al-Mizzee’s Tahdheeb Al-Kamaal, vol. 5, pg. 279 – 282 (this is page 281), person # 3417 – Under `Abd Allaah bin `Uthmaan bin Khuthaym’s name

Here is what the Rijaal Scholars of the Sunnees say about `Abd Allaah bin `Uthmaan bin Khuthaym:
Ibn Ma’een – Thiqah
Al-`Ajalaee – Thiqah
Aboo Haatim – maa bihi ba’as, Saalih Al-Hadeeth
Nisaa’ee – Thiqah
In Ibn Hibbaan’s Kitaab Al-Thiqaat

By nadir zaveri

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Nahjul Balagha, letter 58


This letter proves Ali [ra] consider Muawiyah [ra] as muslim like himself..

Ali Radhi Allaahu ‘anhu also confirmed that he and Muawiyah Radhi Allaahu ‘anhu were on the same deen this is proven even from the Shia sources. Al-Shareef Al-Ridi narrated in Nahjul Balagha a speech delivered by Ali where Ali Radhi Allaahu ‘anhu says:

وَكَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا وَالْقَوْمُ مِنْ أَهْلِ الشَّامِ، وَالظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ (1) ، وَنَبِيَّنَا وَاحِدٌ، وَدَعْوَتَنَا فِي الْإِِسْلاَمِ وَاحِدَةٌ، لاَ نَسْتَزِيدُهُمْ (2) فِي الْإِيمَانِ باللهِ وَالتَّصْدِيقِ بِرَسُولِهِ، وَلاَ يَسْتَزِيدُونَنَا: الْأَمْرُ وَاحِدٌ، إِلاَّ مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمانَ، وَنَحْنُ مِنْهُ بَرَاءٌ! فَقُلْنَا: تَعَالَوْا نُدَاوِ مَا لاَ يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ (3) ، وَتَسْكِينِ الْعَامَّةِ، حَتَّى يَشْتَدَّ الْأَمْرُ وَيَسْتَجْمِعَ، فَنَقْوَى عَلَى وَضْعِ الْحَقِّ مَوَاضِعَهُ. فَقَالُوا: بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ (4) ! فَأَبَوْا حَتَّى جَنَحَتِ (5) الْحَرْبُ وَرَكَدَتْ (6) ، وَوَقَدَتْ (7) نِيرَانُهَا وَحَمِشَتْ (8) . فَلَمَّا ضَرَّسَتْنَا (9) وَإِيَّاهُمْ، وَوَضَعَتْ مَخَالِبَهَا فِينَا وَفِيهِمْ، أَجَابُوا عِنْدَ ذلِكَ إِلَى الَّذي دَعَوْنَاهُمْ إِلَيْهِ، فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا، وَسَارَعْنَاهُمْ (10) إِلَى مَا طَلَبُوا، حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ، وَانْق َطَعَتْ مِنْهُمُ الْمَعْذِرَةُ. فَمَنْ تَمَّ عَلَى ذلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللهُ مِنَ الْهَلَكَةِ، وَمَنْ لَجَّ وَتَمَادَى فَهُوَ الرَّاكِسُ (11) الَّذِي رَانَ (12) اللهُ عَلَى قَلْبِهِ، وَصَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ

“In the beginning of our matter, the people of Sham and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder.
[Nahjul Balagha, vol.3, p.648; letter 58]

Comment: Note that this letter is after the fight of siffin.

Now i am confused! Imam Ali considered the peoples of sham equal in deen. & the only difference is the qiyas of Uthman[ra]’s blood.

Then how can shia claim that who so ever fought with imam ali were kafir!

And Muawiyah Radhi Allaahu Ta’ala ‘anh said:
Ali is better and more virtuous than me and I differ from him only in the matter of qisaas of Uthmaan (Radhi Allaahu Ta’ala ‘anh) and if he takes the qisaas of the blood of uthmaan I will be the first of the people of syria to make bayah to him”
[al-Bidayatu wan Nihaayah page 129,259 vol 7]

 

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Muslims of Sham are worser than Christians


– (مجلسي حسن11/220 – بهبودي صحيح1/124)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَهْلُ الشَّامِ شَرٌّ أَمْ أَهْلُ الرُّومِ فَقَالَ إِنَّ الرُّومَ كَفَرُوا وَ لَمْ يُعَادُونَا وَ إِنَّ أَهْلَ الشَّامِ كَفَرُوا وَ عَادَوْنَا .

Muhammad bin yahya from ahmad bin Muhammad bin Isa from hussein bin Sa’eed from Fadalah bin Ayyub from Seif bin Umayrah from abu bakr al Hadrami that he said: I asked Imam Abu Abdullah PBUH, what is worse? the people of Bilad al Sham or Al Roum (Christian empire) The Imam replied: The People of al Roum are kouffar but they did not have enmity towards us on the other hand the people of al Sham are kouffar and considered us enemies.

Source: Al Kafi Volume 2
Chapter “بَابٌ فِي صُنُوفِ أَهْلِ الْخِلَافِ وَ ذِكْرِ الْقَدَرِيَّةِ وَ الْخَوَارِجِ وَ الْمُرْجِئَةِ وَ أَهْلِ الْبُلْدَانِ”

Al Majlisi said the Hadith has a good chain in Mira’at al Uqool 11/220.
Al Behbudi said The Hadith is Sahih 1/124.

Comment: Mashallah What wise Imams and what wise words, So the Christian empire who kept fighting countless wars against the Muslims they are better than the Muslims in Syria whom Imam al Hassan RA reconciled with and handed the Caliphate to.
No enmity between Shia and Christians none at all.

On the other hand imam ali in najhul-balagha said different thing:

Ali Radhi Allaahu ‘anhu also confirmed that he and Muawiyah Radhi Allaahu ‘anhu were on the same deen this is proven even from the Shia sources. Al-Shareef Al-Ridi narrated in Nahjul Balagha a speech delivered by Ali where Ali Radhi Allaahu ‘anhu says:

وَكَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا وَالْقَوْمُ مِنْ أَهْلِ الشَّامِ، وَالظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ (1) ، وَنَبِيَّنَا وَاحِدٌ، وَدَعْوَتَنَا فِي الْإِِسْلاَمِ وَاحِدَةٌ، لاَ نَسْتَزِيدُهُمْ (2) فِي الْإِيمَانِ باللهِ وَالتَّصْدِيقِ بِرَسُولِهِ، وَلاَ يَسْتَزِيدُونَنَا: الْأَمْرُ وَاحِدٌ، إِلاَّ مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمانَ، وَنَحْنُ مِنْهُ بَرَاءٌ! فَقُلْنَا: تَعَالَوْا نُدَاوِ مَا لاَ يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ (3) ، وَتَسْكِينِ الْعَامَّةِ، حَتَّى يَشْتَدَّ الْأَمْرُ وَيَسْتَجْمِعَ، فَنَقْوَى عَلَى وَضْعِ الْحَقِّ مَوَاضِعَهُ. فَقَالُوا: بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ (4) ! فَأَبَوْا حَتَّى جَنَحَتِ (5) الْحَرْبُ وَرَكَدَتْ (6) ، وَوَقَدَتْ (7) نِيرَانُهَا وَحَمِشَتْ (8) . فَلَمَّا ضَرَّسَتْنَا (9) وَإِيَّاهُمْ، وَوَضَعَتْ مَخَالِبَهَا فِينَا وَفِيهِمْ، أَجَابُوا عِنْدَ ذلِكَ إِلَى الَّذي دَعَوْنَاهُمْ إِلَيْهِ، فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا، وَسَارَعْنَاهُمْ (10) إِلَى مَا طَلَبُوا، حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ، وَانْق َطَعَتْ مِنْهُمُ الْمَعْذِرَةُ. فَمَنْ تَمَّ عَلَى ذلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللهُ مِنَ الْهَلَكَةِ، وَمَنْ لَجَّ وَتَمَادَى فَهُوَ الرَّاكِسُ (11) الَّذِي رَانَ (12) اللهُ عَلَى قَلْبِهِ، وَصَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ

“In the beginning of our matter, the people of Sham and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder.”
[Nahjul Balagha, vol.3, p.648; letter 58]

Now i am confused! Imam Ali considered the peoples of sham equal in deen. & the only difference is the qiyas of Uthman[ra]’s blood.

But Imam Abu abdullah consider them enemy & in some point worser that Christians!

May be shia will solve this contradictory mystery by single word: i.e. TAQIYYAH by imam ali. 😉

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Filed under Revealing Shia sect, Shiite's sahih hadith

Abu Talib a disbeliever


Many shia’s claim from sunni sources that Abu Talib was a firm believer. He recited kalima on his death bed etc. etc.

So lets see what is the truth according to sunni hadith science.

First of all let me quote you sahih hadith:

1. Bukhari :: Book 2 :: Volume 23 :: Hadith 442; Al-Janaa’iz

Narrated Said bin Al-Musaiyab from his father:

When the time of the death of Abu Talib approached, Allah’s Apostle went to him and found Abu Jahl bin Hisham and ‘Abdullah bin Abi Umaiya bin Al-Mughira by his side. Allah’s Apostle said to Abu Talib, “O uncle! Say: None has the right to be worshipped but Allah, a sentence with which I shall be a witness (i.e. argue) for you before Allah. Abu Jahl and ‘Abdullah bin Abi Umaiya said, “O Abu Talib! Are you going to denounce the religion of Abdul Muttalib?” Allah’s Apostle kept on inviting Abu Talib to say it (i.e. ‘None has the right to be worshipped but Allah’) while they (Abu Jahl and Abdullah) kept on repeating their statement till Abu Talib said as his last statement that he was on the religion of Abdul Muttalib and refused to say, ‘None has the right to be worshipped but Allah. (Then Allah’s Apostle said, “I will keep on asking Allah’s forgiveness for you unless I am forbidden (by Allah) to do so.” So Allah revealed (the verse) concerning him (i.e. It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans even though they be of kin, after it has become clear to them that they are companions of the fire (9.113).

2. Muslim :: Book 1 : Hadith 413; Kitab Al-Iman

Ibn ‘Abbas reported: The Prophet (may peace be upon him) said: Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain.

& more sahih ahadith with almost same conclusion…

{If any weak report contradicts this sahih hadith of bukhari then that weak hadith should be rejected}

Now lets start what shia try to compose from other sunni sources but half-quoting  skipping what sunni ulema said:

Abu Talib Recited Kalima At His Death Bed, Al-bayhaqi Also Declares:

& Ibn Ishaq says
that while dying Abu Talib’s lips were in motion. al-Abbas who was

till then a nonbeliever, put his ear to his lips and then said to the

Prophet that he was reciting the KALIMA the Prophet had wanted of him.

Ibn Hisham, Cairo Edition, p 146

Reply: That hadith contains a narrator from the family of Abbas bin Abdullah who is unknown.

After narrating that hadith, Bayhaqi said that the hadith is munqati’ (disconnected). Then he said Abbas (ra) was not muslim at that time. Then he said the proven hadith is that which states that ABu Talib is in hell, (narrated by Abdullah bin Harith from Abbas bin Abdul Muttalib (ra) ).

All these said by Bayhaqi in the same page posted above.

This verse was not revealed for Abu Talib. How can this be established?
….

1:-The chapter speaks of the events that took place during the campaign of Tabuk, which was during the month of Rajab in the ninth Year. The Prophet ( saw ) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ‘ Amir Al Hajj ‘. Then he sent Imam Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of the events that took place during the campaign of Tabouk, which was during the month of Rajab in the ninth Year.

The Messenger of Allah sendAbu Bakr to the people of Mecca with the Chapter of al-Bara’ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: “No one takes it to them except one of my Ahlul-Bayt.” and thus he sent Ali for this mission.”

Sunni references:

– Sahih al-Tirmidhi, v2, p183, v5, pp 275,283
– Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283
– Fadha’l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946
– Hakim in his Mustadrak, v 3 p 51
– Al Nisai in his Khasais al Awliyah, p 20
– Fadhail al Khamsah, v 2 p 343
– Siratun Nabi by Shibli Numani, v 2 p 239

Reply: Well its actually very simple. Not all of Surah Bara’ah revealed at once. It was revealed at different times. And this is the case with most of the surah. And many a times a verse revealed on two different occassions. And many a time a verse would revealed but only few peolple come to know about it. But later on when Prophet (pbuh) recite it in public then people took it to mean that this was the occassion of its revelation. All these possibilities are well known and given in the books of Science of Quran. The author of the article must be decieving.

Then Shibli Numani further writes

But from a traditionist’s point of view this report of Al Bukhari is
not worthy taking as reliable because the last narrator is Musaiyyab
who embraced Islam after the fall of Mecca, and was not himself
present at the time of Abu Talib’s death. It is on this account that
al Aini in his commentary has remarked that this tradition is MURSAL
(Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200 ).

Reply: This is incorrect analogy, because maraseel of Sahaba is Hujjah accoring to Ahlus Sunnah.
Also, Musayyib was from Banu Makhzum, and the chiefs of the Quraish who were present with Abu Jahl were also from Banu Makhzum. So it might be that he was one of them. Abu Jahl died as Kaffir but Musayyib accepted islam later on. Mussayyib accepting Islam later on doesn’t mean he could not have heard it when he was not a muslim. He was present with Abu Jahl at that time. Later on when he accepted islam, he informed about it. This is what Ibn Hajar said in Fath Al-Bari.

As for the saying of Al-Ayni that this is mursal, Ibn Hajar said its not correct and explain further…
وأما قول بعض الشراح: هذا الحديث من مراسيل الصحابة فمردود، لأنه استدل بأن المسيب على قول مصعب من مسلمة الفتح، وعلى قول العسكري ممن بايع تحت الشجرة، قال: فأيا ما كان فلم يشهد وفاة أبي طالب لأنه توفي هو وخديجة في أيام متقاربة في عام واحد، والنبي صلى الله عليه وسلم يومئذ نحو الخمسين انتهى. ووجه الرد أنه لا يلزم من كون المسيب تأخر إسلامه أن لا يشهد وفاة أبي طالب كما شهدها عبد الله بن أبي أمية وهو يومئذ كافر ثم أسلم بعد ذلك، وعجب من هذا القائل كيف يعزو كون المسيب كان ممن بايع تحت الشجرة إلى العسكري ويغفل عن كون ذلك ثابتا في هذا الصحيح الذي شرحه كما مر في المغازي واضحا

Abu Talib made great sacrifices for the Prophet none can deny that. He
would even sacrifice his own children for his sake. For his sake he
had exposed himself to the odium of the whole country, and for his
sake he had passed years in state of siege, suffering starvation as an
exile, unprovided with food or drink. Will all this love, sacrifice
and devotion go unrewarded ?

Reply: Well this argument can be applied to tons of people. However, all these sacrifices will benefit Abu Talib, and that is considered exception only for Abu Talib…

It is reported on the authority of ‘Abbas b. Abd al-Muttalib that he said: Messenger of Allah, have you benefited Abu Talib in any way for he defended you and was fervent in your defence? The Messenger of Allah (may peace he upon him) said: Yes; he would be in the most shallow part of the Fire: and but for me he would have been in the lowest part of Hell. (Book #001, Hadith #0408)

Abdullah b. al-Harith reported: I heard Abbas say: I said: Messenger of Allah, verily Abu Talib defended you and helped you; would it be beneficial for him? He (the Holy Prophet) said: Yes; I found him in the lowest part of the Fire and I brought him to the shallow part. (Book #001, Hadith #0409)

Abu Sa’id al-Khudri reported: A mention was made of his uncle Abu Talib before the Messenger of Allah (may peace be upon him) He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling. (Book #001, Hadith #0411)

Ibn ‘Abbas reported: The Prophet (may peace be upon him) said: Among the inhabitants of the Fire Abu Talib would have the least suffering, and he would be wearing two shoes (of Fire) which would boil his brain. (Book #001, Hadith #0413)

– asking God to forgive a deceased usually takes place at the time of the
funeral prayer. The wording of the verse ‘ It is not permissible to the
Prophet and the believers to ask God to forgive the pagans ‘ , indicates
that the Prophet was with other believers ( in a congregational prayer )
when he asked forgiveness for the pagans.

– as a matter of fact, the funeral prayer was not instituted before the
Hijrah (migration to Medina). The first prayer offered by the Messenger for
a deceased was his prayer for Al Bura Ibn Maarour.

it is likely that this verse was revealed after the Prophet offered a
funeral prayer for one of the hypocrites who used to pretend Islam and
conceal paganism. It is very likely that the verse was revealed when the
Holy Prophet ( saw ) offered a funeral prayer for Abdullah bin Obai bin
Salool who died during the ninth year and who was well noted in his
hypocrisy, his hatred towards the Messenger of Allah and his adversary to
the faith of Islam. About him and his followers, the Chapter of Al
Munafiqoon ( the Hypoctites ) was revealed before that time. Had historians
and hadith recorders thought with some depth and logic, they would not have
commited this terrible historical error

– asking God to forgive a deceased usually takes place at the time of the
funeral prayer. The wording of the verse ‘ It is not permissible to the
Prophet and the believers to ask God to forgive the pagans ‘ , indicates
that the Prophet was with other believers ( in a congregational prayer )
when he asked forgiveness for the pagans.

Reply: This is an amazing analogy and the whole argument is based on this analogy that bcause Quran command for Prophet and believers not do Istighfar for Kafir, then it means they must be praying funeral prayer. Wow.. It means Prophet and Believer couldn’t do Istighfar alone.
Whole agument is based on this analogy, hence no need to reply it further.
By the way Prophet [s] also prayed for Najashi in Mecca.

But where is the fault in the Hadeeths? The verse cited from Surah Qasas,
was revealed at least ten (10) years before Surah Baarat, and that it was
revealed in Mecca, where as Surah Baarat was revealed in Medina. Please
think about it, and you shall find out that in a futile effort to discredit
Abu Talib and declare him as an unbeliever, the order of the revelation of
the Quran was not taken into consideration. Just imagine the time gap in
between the revelation of the two chapters, and the matter will be very
clear.

Reply: How amazing the order of the revelation (which verse revealed at which time) are known through these type of Hadith. It is not written in the Mushaf that this verse was revealed at this date and this at that, it is these type of hadith and meaning of the verse which give us the idea about the time of revelation of a particular narration.
SO, Hadith of Musayyib and other indicates that 28:56 and 9:113 revealed at some specific time as in hadith.

Also history tells us that Al Musaiyab

– disliked Imam Ali
– refused to say the funeral prayers for the grandson of Imam Ali,
and the son of Imam Hussain, Imam Zainul Abidin

Sunni Reference

– Sharah of Ibn al Hadid, v 1 p 370

One could conclude that this fabrication was done to simply elevate Umayad
over Hashimites.

Reply: From when Ibn Abil Hadid became “Sunni”????

Also I came across a very ashtonishing commentary, by the most reverred
Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to
Surah Qasas (28:56). He has mentioned this verse about Abu Talib, * not *
because of his personal opinion; because of the opinion of some other
scholars ‘. Surprisingly, he admits, that this verse could not be
associated with Abu Talib’s beliefs …

Reference: Tafseer Kabir, v 25 p 3 ( Fakhr ar Din al Razi )

Reply: This is how these self-declared scholars misguide unlearned people. This is what Ar-Razi said..

هذه الآية لا دلالة في ظاهرها على كفر أبي طالب
In apparent of this verse there is no proof for the disbelief of Abu Talib”

He is just saying one cannot prove kufr of Abu Talib just by looking at the verse. It is obvious as the verse 28:56 doesn’t mention anything about kufr or shirk unlike 9:113. But by looking at other factors there remains no doubt, and that is why just after this statement Razi mention the conclusion of different factors in the words of a scholar..

قال الزجاج : أجمع المسلمون على أنها نزلت في أبي طالب وذلك أن أبا طالب قال عند موته يا معشر بني عبد مناف أطيعوا محمداً وصدقوه تفلحوا وترشدوا ، فقال عليه السلام « يا عم تأمرهم بالنصح لأنفسهم وتدعها لنفسك! قال فما تريد يا ابن أخي؟ قال أريد منك كلمة واحدة ، فإنك في آخر يوم من أيام الدنيا أن تقول لا إله إلا الله ، أشهد لك بها عند الله تعالى ، قال يا أخي قد علمت أنك صادق ولكني أكره أن يقال جزع عند الموت ولولا أن يكون عليك وعلى بني إبيك غضاضة ومسبة بعدي لقلتها ولأقررت بها عينك عند الفراق لما أرى من شدة وجدك ونصحك ، ولكني سوف أموت على ملة الأشياخ عبد المطلب وهاشم وعبد مناف »

“Az-Zujaj said: “Muslims are agreed upon that this verse was revealed regarding Abu Talib….(then he mention the story of death of Abu Talib)”.”

Even if Abu Talib (as) said that, “I am on the religion of Abdul-Muttalib”, the question is whose religion was Abdul-Muttalib following?

There is no doubt that Abdul-Muttalib (as) followed the religion of Ibrahim (as) and the biggest testimony is the event of the elephants, which Abraha had brought to destroy the Ka’bah. Abdul-Muttalib (as) prayed to Allah (SWT) to protect the Holy Ka’bah from being destroyed and when he (as) confronted Abraha – he (as) simply asked him to release his livestock. Abraha was shocked. He said, “You are the chief of this tribe and I expected you to plead to me NOT to destroy the Ka’bah”. Abdul-Muttalib (as) said, “I am the owner of these animals and have therefore come to ask for them. As for the Ka’bah, its Master is there to protect it”. So if Abu Talib had said that he (as) followed the religion of

Abdul-Muttalib (as) – how can he (as) become a pagan?

Reply: Abu Jahl and chiefs of mecca were well aware of the religion of Abdul Muttalib when they were telling Abu Talib to not leave the religion of Abdul-Muttalib. Prophet (pbuh) was well aware of the religion of Abdul-Muttalib when he, instead of saying “ok, stick to hanif faith of Abdul-Muttalib”, was requeting Abu Talib to accept Islam.
Besides, pagans of mecca also used to believe in one supreme God, but they had associated small gods with Him as partner. Try to read Surah An’am to know about the faith of pagans of mecca.

And Don’t Forget That:-

Abu Talib recited the nikah of Prophet(s) .Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony as follows:

Praise be to Allah Who made us from the seed of Abraham and progeny of
Ishmael. He granted as a Sacred house and a place of pilgrimage. He
made us to dwell in a secure sanctuary (haram), to which the fruits of
everything are brought. He made us, moreover, arbiters in men’s
affairs, and blessed for us this land in which we dwell.
Then he said:

Were Muhammad (pbuh&HF), the son of my brother ‘Abdullah son of Abdul
Muttalib ‘, to be weighed any man among the Arabs, he would excel him.
Nor would any man be comparable to him. He is peerless among men, even
though he is a man of little welath. Yet riches are only transient
possesions, and an epheramel security. He has expressed a desire for
Khadijah, and she likewise has shown interest in him. As for any bride
gift (mahr) you demand, both the part to be presented now and the one
presented at a later date – it will be of my own wealth.
Reference:
– Seerah al-Halabiyyah, vol 1 p 139

Reply: Al-Halabi qoute it from “Abul Husain Al-Faris and other”. He said in “Seerah” under the title of “marriage of Khadija bint Khuwilad ibn Asad ibn Abdul ‘Uzza ibn Qussi“,

وذكر أبو الحسين بن فارس وغيره أن أبا طالب خطب يومئذ فقال: الحمد لله الذي جعلنا من ذرية إبراهيم، وزرع إسماعيل، وضئضيء معدّ: أي معدنه، وعنصر مضر: أي أصله، وجعلنا حضنة بيته: أي المتكفلين بشأنه، وسوّاس حرمه: أي القائمين بخدمته، وجعله لنا بيتا محجوجا، وحرما آمنا، وجعلنا حكام الناس. ثم إن ابن أخي هذا محمد بن عبد الله لا يوزن به رجل إلا رجح به شرفا ونبلا وفضلا وعقلا، وإن كان في المال قلّ، فإن المال ظل زائل، وأمر حائل، وعارية مسترجعة، وهو والله بعد هذا له نبأ عظيم، وخطر جليل، وقد خطب إليكم رغبة في كريمتكم خديجة، وقد بذل لها من الصداق ما عاجله وآجله اثنتي عشرة أوقية ونشا: أي وهو عشرون درهما والأوقية: أربعون درهما، أي وكانت الأواقي والنش من ذهب كما قال المحب الطبري: أي فيكون جملة الصداق خمسمائة درهم شرعي. وقيل أصدقها عشرين بكرة، أي كما تقدم

Now either its proven or not it doesn’t matter, because reciting Khutbah of Nikah is not from the pillars of the Nikah. Even according to Shia it is not a condition for the Marriage to be Valid. Let me go in some details.

I am qouting below from famous shia site http://www.al-islam.org from a book “Temporary Marriage in Islamic Law” by Sachiko Murata.
Following is mention…

I. The Pillars Of The Marriage Contract
Marriage has a set number of pillars, two according to the Shi’is, three according to the Malikis and Hanafis, and four according to the Hanbalis and Shafi’is. All schools agree on the first two pillars, ‘formula’ and ‘persons’.

Lets see what are these pillars. Qouting from the book…

A. The Formula (sigha)
Marriage is legalized by a contract (‘aqd), which, like all other contracts in Islam, consists of a declaration (ijab) and an acceptance (qabul). The woman declares that she is entering into a relationship of marriage with the man, and he accepts her as his wife.

B. The Persons (mahall)
The man and woman must be free of all shar’i hindrances to their marriage, as explained below. The identity of the spouses must be clearly specified.

C. Guardianship (wilaya)
The legal guardian in the marriage contract may be the father, the father’s father (Hanafi, Shafi’i, Shi’i), the executor of the father’s will concerning the marriage (wasi), the governor of the town (hakim) in case of the nonexistence of the others (Hanbali), and the owner of a slave (Maliki)………..In the Shi’i and Hanafi schools the presence of the guardian is required only at the marriage contract of a girl not of age, that is, one who has not yet reached puberty (saghira), or of an incompetent or insane girl or woman of age.

D. Witnesses (Shahid)
The Shafi’i, Hanbali, and Hanafi schools hold that the presence of two witnesses is a pillar of marriage and that without their presence, the contract is invalid. [37]………The Shi’is maintain that the presence of one or more witnesses is not a pillar of the contract, so a man and woman may conclude a contract secretly if they so wish. [39]

I have qouted only necessary part. For detail one can read the book here: http://www.al-islam.org/al-serat/muta/

So one can see there is NO condition that Khutba should be even recited, forget about the condition of Khateeb being a Muslim. Nikah is valid even without Khutba as proven above.
Hence in conclusion is fake and has no basis.
The fact Also remains the same that there was no revelation revealed at that time, so how come it became necessary for Nikah to be valid, specially when its not even against morality and fitrah. In fact in shi’ism one can marry even secretly. Where is the Khutba?

What About That Hadith In Bukhari:-
Sahih Bukhari:

Volume 2, Book 17, Number 122:
Narrated ‘Abdullah bin Dinar:

My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib: And a white (person) (i.e. the Prophet)who is requested to pray for rain and who takes care of the orphans and is the guardian of widows.” Salim’s father (Ibn ‘Umar) said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-g utter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows . . .And these were the words of Abu Talib.

Reply: Is it necessary that one must be a Muslim to love his family, his tribe? Is this the argument?

“Love of the Prophet [pbuh] ” is part of Eeman, NOT that its the ONLY part of Eeman. Love of the Prophet [pbuh] is not only criteria of salvation.

And by qouting the above hadith the argument is this that Allah accepted the prayer of Abu Talib, then I would say its a weak argument again. Lets see…

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ
65. And when they mount upon the ships they pray to Allah, making their faith pure for Him only, but when He bringeth them safe to land, behold! they ascribe partners (unto Him), [Quran 29:65]

There many verses in Quran similar to this.
So we see that, Allah accaepts Du’a whenever one calls him with pure faith, even a disbeliever. Hence the argument has no scholarly basis.

Let’s Finish This Now:-

Some Nasibis believe that in the beginning the Prophet (saws) was a Kaafir. Then Allah (swt) guided him and made him a Prophet. Allamah Qalbee says, “This verse that you were saved means that he was misguided, the Kaafir people had made him a Kaafir. Then Allah (swt) guided him to the path of Tauheed. Allamah Sudi states that the Prophet (saws) followed the faith of his Kaafir people for forty years”.

Tafsir al Kabir by Fakhradin al Razi, page 424 Volume 8 paragraph 30

Reply: Ar-Razi did not mention “Nasibi”, he used the word “بعض الناس” meaning “some people”. Hence its a false attribution on Fakhruddeen Ar-Razi.
Also, when a person became Muslim then his all the past sins not included in his ‘Amal, and the person becomes pure from the sins like a newly born child. This is something well known in Ahle SUnnah, May be not in Shi’ism as in this case they would have to recheck their belief regarding “Tulaqa” (those who accepted Islam after Fath), and we know according to shi’ism most of them were Munafiq.

Anyways, after mentioning that, Razi said that the view of the Majority of scholars is that the Prophet [pbuh] never did Kufr during his whole life even for a while. He said,
وأما الجمهور من العلماء فقد اتفقوا على أنه عليه السلام ما كفر بالله لحظة واحدة

And this is what we believe. Prophet was on Fitrah before his Prophethood and never did Kufr, as Allah protected him from all types of Kufr.

Abu Talib moved his lips as he was about to die. Abbas then
heard what he uttered, and he said to the Prophet that Abu Talib
had uttered the KALIMA that was required by you.

Tarike Abul Fida, V 1 p 120
….
Ibn Ishaq says that while dying Abu Talib’s lips were in motion. Abbas
who was an unbeliever till then put his ear to the lips and then said
to the Prophet that he was reciting the KALIMA the Prophet had wanted
of him.-


Ibn Hisham, Cairo Edition, p 146 ( as quoted by Shibli Numani )

By Allah, he has uttered the word which you requested, O Messenger of Allah!.
-Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101
– Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli Numani, v1, pp 219-220

Reply: All are same narration repeated in different books and replied earlier.

Also in books, 

it is related that the Prophet (saw) stood at the
funeral of Abu Talib and said:

You have indeed acted kindly to your next of kin;
may you be well rewarded, O uncle

Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101
Ibid, vol 2 p 103
History of Khateeb Baghdadi, vol 13 p 196
History of Ibn Katheer, vol 3 p 125
al Isaba, vol 4 p 116
Tadhkirat Sibt, p 2
– History of Yaquubi, vol 2 p26

Reply: Again what is the argument?
Besides, Ibn Hajar after qouting this narration with other narration, which was qouted by a Rafidi to prove Islam of Abu Talib, declared all of them “Wahiyah”..
وأسانيد هذه الأحاديث واهية

Discussed by brother Ahlussunnah

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